A
GODLY
AND
FRVITFVLL
EXPOSITION
ON
THE
SIXT
PSALME
,
the
first
of
the
PENITENTIALS
.
THE
accustomable
method
of
doctrine
which
Moses
and
the
Prophets
,
Leuit.
5.5
.
Christ
and
his
Apostles
,
Ezek.
18.20
.
Mat.
4.17
.
Acts.
2.38
.
Revel.
2.5
.
Mat.
3.2
.
and
Iohn
Baptist
vsed
in
their
Sermons
,
was
Repent
,
for
the
kingdome
of
heaven
is
at
hand
.
For
as
it
were
folly
to
powre
in
Wine
and
Oyle
in
the
wound
,
till
it
be
first
ripped
and
searched
:
So
to
offer
the
Kingdome
of
God
and
the
promises
of
saluation
to
a
sinner
,
Simil.
vnlesse
he
be
penitent
,
and
feele
what
need
he
hath
of
Christs
bloud
were
lost
labour
:
yea
as
none
cared
for
the
brasen
serpent
,
but
those
who
were
stung
by
the
fiery
Serpents
,
Numb.
21.9
.
Marke
2.17
.
and
none
sue
and
seeke
after
the
Physitian
,
but
the
sicke
:
So
none
cares
for
Christ
Iesus
,
but
these
that
feele
themselues
stung
by
sinne
.
That
then
is
the
first
and
best
preaching
,
and
he
the
fittest
Preacher
to
cure
soules
,
who
can
first
wound
,
then
heale
;
first
cast
downe
,
and
then
raise
vp
.
I
loue
(
saith
the
Ancient
)
that
Pastor
who
doth
not
moue
the
people
by
his
doctrine
to
applaud
him
,
but
moueth
mee
to
mourne
for
my
sinne
.
For
as
the
Law
preceeds
the
Gospell
,
so
Repentance
doth
the
remission
of
sinnes
:
not
that
I
would
haue
you
to
thinke
that
repentance
were
a
cause
of
the
Kingdome
of
heauen
,
albeit
it
be
a
necessary
preparation
for
the
same
;
Simil.
as
a
needle
to
make
entrie
to
the
threed
of
grace
,
which
must
tie
vs
to
God
.
This
is
the
first
and
most
necessary
lesson
to
be
learned
by
vs
all
,
Note
.
and
at
whose
schoole
can
we
learne
better
,
than
at
such
an
experimented
Prince
and
Prophet
,
(
experience
hauing
great
place
in
any
who
would
teach
and
instruct
others
,
1
Reg.
15.5
.
2
Sam.
11.4.17
.
2
Sam.
12.13
.
that
which
hee
hath
first
felt
in
himselfe
)
who
(
albeit
a
man
after
Gods
owne
heart
)
did
commit
murther
and
adultery
,
for
which
hee
repented
sincerely
,
and
hath
honored
God
more
by
his
repentance
,
than
he
offended
him
by
his
sinne
.
For
as
the
sinne
of
a
Prince
is
very
great
,
so
also
should
their
repentance
be
:
not
as
Saul
,
1
Sam.
22.18
.
who
committed
horrible
murthers
,
in
killing
fourescore
Priests
of
the
Lord
,
and
yet
repented
not
.
Blessed
is
that
King
who
leaues
behind
him
,
as
great
testimony
of
his
conuersion
to
God
,
as
he
hath
giuen
proofe
of
his
defection
from
him
.
And
therefore
let
Kings
learne
of
a
King
,
and
Pastors
of
a
Prophet
,
that
when
they
sin
,
and
become
stumbling
blocks
to
others
,
they
may
repent
,
and
blot
out
the
note
of
ignominie
(
which
through
their
sin
they
haue
receiued
)
by
a
true
conuersion
and
open
confession
,
as
the
King
of
Niniueh
,
Ionah
3.6
.
Ester
.
4.16.17
.
2
Chro.
33.12
.
Simil.
Queene
Hester
,
Mordecay
,
Manasses
,
and
here
Dauid
for
their
sinnes
are
more
offensiue
and
grea●er
than
others
,
for
they
make
many
to
fall
with
them
,
as
the
fall
of
a
Cedar
is
the
ruine
of
many
inferiour
trees
.
If
our
sinnes
be
secret
,
we
are
not
bound
to
any
auricular
Confession
,
Prou.
25.2
.
for
Gods
honour
is
to
conceale
a
sin
;
in
doing
otherwise
,
we
doe
double
wrong
,
one
by
our
sin
to
offend
God
,
another
by
our
reuealing
to
dishonour
our selues
and
offend
the
Church
.
But
if
our
sin
be
publike
(
as
was
Dauids
)
to
deny
,
colour
,
2
Sam.
11.4
.
or
extenuate
it
,
wee
sinne
grieuously
against
God
and
our
owne
soules
,
defrauding
God
of
his
glory
,
and
our
soules
of
saluation
.
But
marke
the
truth
of
that
sentence
,
all
things
worke
for
the
best
to
those
that
loue
the
Lord
:
Rom.
8.28
.
for
Dauids
sin
turnes
to
the
glorie
of
God
,
the
comfort
of
the
Church
,
and
his
owne
saluation
:
Simil.
so
that
as
the
dung
and
excrements
of
nature
are
profitable
to
f●tten
the
ground
,
so
is
his
sinne
to
better
and
make
him
more
fruitfull
to
God
.
Herein
also
is
the
mercy
of
God
greatly
to
be
admired
,
that
where
sin
did
abound
,
now
grace
doth
superabound
,
Rom.
5.20
.
for
albeit
Dauid
did
fall
through
the
corruption
of
his
nature
in
those
hainous
sinnes
,
yet
God
magnifieth
his
compassions
in
his
conuersion
,
and
in
his
vnfained
repentance
.
But
hereby
let
not
licentious
libertines
be
prouoked
by
Dauids
example
to
sin
,
as
commonly
they
abuse
the
falls
of
Gods
children
,
to
be
warrants
to
themselues
,
and
arguments
by
which
they
corroborate
and
strengthen
themselues
in
their
wickednes
,
as
Drunkards
cast
vp
Noah
;
Gen.
9.21
.
Gen.
19.33.35
.
2
Sam.
11.4
.
●7
.
Act.
9
1
,
2.
Mat.
26.74
Incestuous
men
,
Lot
;
Adulterers
&
Murtherers
,
Dauid
;
Persecutors
,
Paul
;
Apostates
,
Peter
,
&c.
But
oh
wretched
men
that
ye
are
,
doe
ye
make
the
fals
of
the
Saints
allurements
provoking
you
to
sin
,
where
by
the
contrary
they
should
bee
as
so
many
Beacons
,
warning
you
that
yee
take
heed
,
Simil.
lest
yee
fall
vpon
such
rockes
,
vpon
which
they
were
in
hazard
to
haue
beene
drowned
,
yea
rather
by
their
example
yee
ought
to
eschew
such
dangerous
gulfes
whereinto
they
were
plunged
,
and
learne
by
their
repentance
to
repent
for
sin
,
for
their
sins
are
not
so
much
to
be
obserued
as
their
repentance
.
Comparison
.
But
alas
these
desperate
men
take
the
instrument
which
should
launce
their
wound
,
to
kill
themselues
therewith
.
Dauid
hath
left
behind
him
seuen
Psalmes
of
Repentance
,
according
to
the
number
of
the
seuen
daies
of
the
weeke
,
that
as
each
day
we
sinne
and
fall
,
so
we
may
haue
one
of
these
Psalmes
,
as
a
sheepe-crooke
to
pull
vs
out
of
the
ditch
of
sin
.
Simil.
Numb.
35.13
.
These
are
as
seuen
Cities
of
refuge
,
whereinto
a
sinner
may
flie
for
safegard
,
when
he
findeth
himselfe
pursued
by
the
auenger
of
blood
for
his
sins
,
Simil.
or
as
seuen
ports
whereinto
a
Christian
tossed
with
the
waues
of
temptations
may
get
safe
harbour
.
They
are
not
to
be
misliked
,
because
they
beare
the
number
of
seuen
,
as
though
any
magicall
superstition
were
inclosed
in
that
number
,
for
all
the
holy
Fathers
haue
obserued
,
that
in
all
the
150.
Psalmes
of
Dauid
(
whereof
some
are
instructions
to
a
godly
life
,
others
deprecations
against
his
aduersaries
,
many
of
them
praises
of
Gods
mercies
,
others
praiers
for
the
Church
)
these
Seuen
are
left
as
witnesses
of
his
vnfained
repentance
,
therefore
they
beare
the
name
of
penitentials
,
Why
called
Penitentials
.
à
poenam
tenendo
,
because
they
beare
in
them
the
paine
and
griefe
of
his
heart
,
which
he
sustained
for
his
sins
.
Wee
haue
all
sinned
with
Dauid
,
let
vs
learne
to
repent
with
Dauid
,
for
the
bloud
of
Christ
wi●l
not
be
effectuall
to
any
,
but
to
a
penitent
sinner
.
Now
is
the
time
when
repentance
may
helpe
thee
,
for
though
(
as
Augustine
saith
)
after
this
life
it
be
perpetuall
,
Augustine
.
Gen.
27.38
.
it
is
in
vaine
:
euen
as
Esau
mourned
bitterly
,
while
there
was
no
place
left
for
the
blessing
,
so
shalt
thou
doe
,
if
thou
neglect
the
opportunity
of
repentance
.
But
that
ye
may
learne
to
discerne
,
Foure
markes
of
Repentance
.
1
Mark
.
The
ground
of
repentance
.
Exod.
9.27
.
2
Sam.
12.13
.
whether
ye
haue
obtained
the
gift
of
true
repentance
,
as
Dauid
did
,
obserue
these
foure
markes
.
First
,
what
was
the
ground
and
first
motiue
which
made
you
to
repent
your
sinne
;
if
the
plagues
and
scourges
of
God
,
as
they
made
Pharo
to
say
,
I
haue
sinned
:
Or
the
sweet
voice
of
Gods
word
which
moued
Dauid
to
say
,
I
haue
sinned
:
If
some
paine
,
shame
or
sicknesse
hath
made
thee
to
repent
,
it
being
remoued
,
thou
maist
change
;
but
if
the
Word
hath
won
thee
,
thou
art
won
indeed
.
The
Spouse
in
the
Canti●les
was
raised
from
the
bed
of
sinne
by
the
voice
of
her
Beloued
:
Cant.
5.5
.
Luk
22.61.62
.
Act.
2.41
.
Christ
looked
on
Peter
,
and
he
wept
bitterly
.
The
word
of
God
by
Iohn
conuerted
the
Souldiers
;
by
Peter
three
thousand
Iewes
,
and
Paul
by
the
voice
of
Christ
,
why
persecutest
thou
mee
.
Act.
9
4.
2
Mark
.
Sinceritie
Simil.
Next
,
trie
the
sinceritie
of
thy
Repentance
,
whether
thy
heart
hath
greater
griefe
for
sin
than
thy
tongue
vtters
.
The
Comoedians
who
play
the
siege
of
Troy
,
can
represent
the
dolefull
habite
,
teares
and
sorrow
of
Priamus
and
Hecube
,
King
and
Queene
of
Troy
,
but
they
are
not
in
heart
touched
with
their
grief
,
neither
are
they
sensible
of
their
sorrow
.
2
Sam.
14.2
.
The
woman
of
Tecoah
counterfeited
her
dole
to
Dauid
for
Absolon
,
but
felt
none
.
Such
and
no
better
is
the
repentance
of
Hypocrites
,
they
may
weepe
with
Saul
counterfeitly
,
1
Sam.
24.17
.
their
heart
not
being
truly
touched
:
which
hypocrisie
of
theirs
and
fained
repentance
,
the
Lord
detests
more
,
then
any
sinne
that
a
man
can
commit
:
for
a
man
sinning
professeth
himselfe
to
be
the
Deuils
seruant
,
but
fainedly
repenting
,
hee
professeth
himselfe
to
be
Gods
seruant
,
in
the
meane
time
keeping
his
heart
to
the
Deuill
,
and
with
Ananias
and
Saphira
,
Act.
●
.
2
.
stealing
back
sacrilegiously
that
which
he
offred
to
God
,
yea
euen
the
best
part
,
his
heart
.
Thirdly
,
3
Mark
.
Vniuersalitie
.
1.
Sam.
15.9
.
trie
the
vniuersality
of
thy
repentance
,
for
it
must
not
be
of
one
,
but
of
all
sins
;
ye
must
not
spare
Agag
and
the
fat
cattel
with
Saul
,
and
your
principall
,
most
profitable
and
pleasant
sins
,
but
if
ye
deny
one
,
deny
all
;
if
ye
refuse
one
,
refuse
all
;
if
ye
reiect
one
,
reiect
all
:
for
as
one
rope
was
able
to
binde
Sampson
,
Iudg.
16.21
.
when
hee
was
spoiled
of
the
marke
of
Gods
presence
in
his
head
;
so
one
sin
not
repented
for
,
is
able
to
carry
any
person
headlong
to
destruction
.
Finally
,
4
Mark
.
Constancy
Hosea
13.3
let
thy
repentance
be
constant
,
not
as
the
dew
of
the
morning
,
or
the
morning
cloud
,
but
the
longer
thou
liuest
,
thou
must
euer
haue
the
greater
remorse
for
thy
sin
.
The
ships
are
in
greatest
hazard
when
they
ride
in
shallow
waters
,
Simil.
and
are
most
sure
in
deepest
places
,
Psal.
130.1
.
according
to
that
of
Dauid
,
Out
of
the
deepe
places
I
cried
vnto
thee
.
And
as
quicke
springs
send
forth
continuall
waters
both
Winter
&
Summer
,
Simil.
whereas
the
filthy
dubs
are
dried
vp
,
wanting
a
quicke
spring
;
So
is
true
repentance
euer
mourning
and
boyling
our
teares
,
when
the
counterfeit
dries
vp
sodainly
by
the
heat
of
their
affections
.
The
Argument
of
the
PSALME
.
Diuision
generall
.
THe
Sixt
Psalme
is
first
in
order
of
the
Seuen
,
containing
a
Preface
,
and
the
Psalme
it selfe
.
The
Preface
containes
the
Author
Dauid
,
and
the
musicall
Instruments
,
and
persons
to
whom
it
is
concredit
to
be
sung
.
Dauid
was
a
chiefe
sinner
,
who
not
onely
sinned
in
his
person
,
but
by
his
example
made
Gods
name
to
be
euill
spoken
of
,
now
he
becomes
a
chiefe
mourner
for
his
offences
committed
.
The
Title
.
Musicke
lawfull
.
HE
commits
this
Psalme
to
the
Master
of
Basses
and
Tenors
to
bee
sung
,
by
these
tunes
which
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
vndermost
and
middle
.
Ye
see
by
this
that
Musicke
hath
euer
beene
lawfull
,
and
esteemed
among
the
Saints
,
&
of
great
vertue
to
stir
vp
the
affections
of
men
.
1
Sam.
16.23
.
2
Reg.
3.15
.
The
Harpe
of
Dauid
banished
the
euill
spirit
from
Saul
:
Elisha
craued
a
Minstrill
to
remoue
his
anger
,
yea
it
is
alledged
that
by
the
sound
of
Musicke
the
Delphine
is
moued
:
it
is
very
commendable
if
it
be
rightly
vsed
,
for
it
is
not
onely
meet
to
stir
vp
the
affections
to
ioy
,
but
also
to
prouoke
them
to
mourning
,
for
so
heauie
is
our
nature
,
that
it
craueth
helps
and
suppliments
which
may
further
vs
to
the
seruice
of
God
,
where
by
the
contrary
is
force
enough
in
nature
to
prouoke
it
to
euill
,
for
this
cause
hee
commits
it
to
the
Base
and
Tenor.
Musicke
praised
.
To
conclude
this
point
,
let
no
man
contemne
Musicke
,
seeing
it
is
magnified
in
heauen
amongst
the
Angels
,
the
aire
is
replenished
with
infinite
varietie
of
tunes
and
notes
,
the
earth
should
imitate
Angels
,
and
not
bee
inferiour
to
birds
,
but
be
stirred
vp
to
praise
God
,
yea
and
in
hell
there
shall
be
sung
that
blacke
Basse
,
the
shouts
of
wicked
men
,
who
shall
be
forced
to
crie
,
Psal.
145.17
.
The
Lord
is
iust
in
all
his
iudgements
.
The
Diuision
.
Diuision
particular
.
THE
Psalme
hath
two
parts
,
a
Praier
,
and
a
Triumph
after
Praier
.
The
praier
hath
two
parts
,
a
deprecation
of
euill
,
in
the
first
three
verses
,
and
a
desire
of
deliuery
,
in
the
next
foure
.
The
Triumph
and
perswasion
of
obtaining
his
suit
,
in
the
three
last
.
The
Vse
.
The
vse
of
this
psalme
THIS
Psalme
serues
for
all
persons
who
are
either
troubled
in
mind
,
or
diseased
in
their
bodies
,
or
are
persecuted
by
the
wicked
.
If
they
peruse
this
Psalme
,
they
shall
find
medicine
to
remedie
and
cure
all
.
VERSE
1.
Verse
1
O
Lord
rebuke
me
not
in
thine
anger
,
neither
chastise
mee
in
thy
wrath
.
Doctr.
1
O
LORD
:
]
Dauid
being
heauily
vexed
,
hath
his
refuge
to
God
,
In
our
afflictions
we
must
looke
to
God
,
and
not
to
secondary
causes
.
whose
hands
hee
felt
vpon
him
:
whereby
hee
would
learne
vs
,
not
to
set
our
eye
vpon
the
instrument
which
afflicteth
vs
,
or
the
mid
causes
which
deale
with
vs
,
but
let
vs
looke
higher
than
those
,
to
that
Primum
mobile
,
the
eternall
God
,
the
first
mouer
of
them
all
,
without
whose
speciall
aduice
and
determination
,
the
Deuill
himselfe
is
not
able
to
cause
the
least
haire
of
our
head
fall
to
the
ground
[
](A12260-e12260-b)*
*
For
al
are
numbred
.
Mat.
10.30
.
2
Sam.
16.11
.
&
12.23
.
Iob
1.21
.
,
which
Dauid
considered
wel
(
when
Shemei
railed
at
him
)
in
saying
,
The
Lord
hath
sent
him
:
the
like
he
thought
at
the
death
of
his
child
.
This
Iob
acknowledged
,
when
in
his
great
distresse
he
looked
to
God
and
said
,
Wee
haue
receiued
good
things
at
his
hand
,
why
not
euill
also
;
the
Lord
hath
giuen
,
the
Lord
hath
taken
,
blessed
bee
the
name
of
the
Lord
.
Whereby
wee
are
taught
,
Vse
.
that
when
wee
are
wounded
,
To
goe
to
God
for
helpe
in
our
distresses
.
Doctr.
2
Praier
is
our
wings
to
flie
to
God
in
our
affliction
.
Cant.
2.14
.
Simil.
we
may
goe
to
one
who
shall
cure
vs
,
euen
him
who
hath
heaued
vs
vp
,
and
cast
vs
downe
againe
.
Next
,
Dauid
being
in
distresse
,
runnes
to
Prayer
,
for
Prayer
is
the
wings
wherewith
we
must
flie
to
the
mountaine
of
God
in
our
tribulations
,
to
hide
our selues
in
his
Rocke
(
as
a
Doue
)
from
the
violence
of
the
Hauke
which
pursueth
vs
,
yea
oftentimes
God
sendeth
vs
afflictions
,
to
the
end
we
may
be
prouoked
to
prayer
.
Rebuke
me
not
]
God
hath
two
meanes
by
which
hee
reduceth
his
children
to
obedience
:
2.
meanes
by
which
Gods
brings
vs
to
obedience
.
1.
His
word
2.
His
Rod.
Mark
.
2.17
.
Psal.
141.5
.
If
we
refuse
to
bee
ruled
by
gods
word
,
then
God
will
not
faile
to
correct
vs
with
his
Rod.
Mat.
26.46
.
his
word
,
by
which
he
rebukes
them
,
and
his
rod
,
by
which
he
chastiseth
them
.
The
word
precedes
,
admonishing
them
by
his
seruants
whom
he
hath
sent
in
all
ages
to
call
sinners
to
repentance
:
of
the
which
Dauid
himselfe
saith
,
Let
the
righteous
rebuke
me
:
and
as
a
Father
doth
first
rebuke
his
disordered
child
,
so
doth
God
speake
to
them
.
But
when
men
neglect
the
warnings
of
his
word
,
then
God
,
as
a
good
Father
,
takes
vp
the
rod
and
beats
them
.
Our
Sauiour
wakened
the
three
disciples
in
the
garden
three
times
,
but
seeing
they
could
not
waken
,
he
told
them
that
Iudas
and
his
band
was
comming
to
awaken
them
,
whom
his
own
voice
could
not
waken
.
Many
contemne
the
Word
and
Sacraments
,
and
such
gracious
warnings
,
1
Cor.
11.30
.
For
which
cause
(
as
saith
the
Apostle
)
many
are
sicke
among
you
,
many
die
also
.
And
indeed
many
warnings
haue
we
receiued
,
but
all
in
vaine
,
and
therefore
the
Lord
hath
been
forced
to
apply
some
harder
remedies
,
Simil.
yea
euen
to
fire
the
filthy
farsie
of
our
sinne
.
But
yet
happy
is
that
man
that
can
be
touched
with
any
of
them
(
where
by
the
contrary
it
is
a
desperate
euill
where
nothing
can
moue
)
either
with
the
Word
,
Note
.
Yeeld
to
the
means
which
God
vseth
.
2
Sam.
12.13
.
Luk.
15.18
:
as
Dauid
was
when
he
said
,
I
haue
sinned
,
or
the
rod
,
as
the
Prodigall
,
being
pinched
with
famine
,
resolued
to
returne
to
his
father
,
and
confesse
his
owne
vnworthinesse
.
But
alas
,
the
Lord
hath
too
great
cause
to
complaine
of
this
age
,
as
he
did
of
the
Israelites
by
his
Prophet
,
while
he
saies
,
I
haue
smitten
them
with
Mildew
,
Amos
4.9
.
Grashoppers
,
&c.
and
yet
they
haue
not
returned
vnto
me
:
1
Sam.
2.25
.
&
4.11
.
and
therefore
it
is
to
be
feared
that
it
befall
to
vs
,
as
to
the
Sons
of
Eli
,
who
would
not
heare
the
voice
of
their
Father
,
Distiction
betwixt
Gods
chastising
his
children
&
punishing
his
enemies
.
because
the
Lord
would
s●y
them
.
In
thine
anger
.
]
Dauid
deprecates
not
Gods
rebukes
or
corrections
,
but
that
hee
would
not
rebuke
him
in
his
anger
,
neither
chastise
him
in
his
wrath
,
by
which
he
makes
a
manifest
distinction
betweene
Gods
chastisements
to
his
owne
,
and
his
punishments
to
his
enemies
,
for
God
strikes
them
both
,
but
not
with
a
like
affection
,
as
a
father
will
correct
his
childe
and
punish
his
enemy
,
being
in
a
contrary
disposition
to
the
one
,
Gods
children
increase
their
griefe
in
not
discerning
betwixt
a
curse
and
a
crosse
.
Some
marks
betwixt
a
curse
and
a
crosse
.
in
which
he
was
not
to
the
other
.
It
is
true
,
there
is
a
great
similitude
betweene
a
curse
and
a
crosse
,
and
oftentimes
Gods
children
haue
beene
deceiued
thereby
,
and
through
his
hard
handling
of
them
,
haue
iudged
him
to
haue
become
their
enemie
;
but
indeed
there
is
great
difference
,
as
the
one
comming
out
of
his
loue
,
the
other
out
of
his
hatred
,
as
a
beginning
of
their
euerlasting
paines
.
And
to
the
end
yee
may
know
whether
they
come
from
the
hands
of
a
louing
God
,
or
no
,
1.
Mark
.
To
look
to
our selues
,
as
ca●sing
it
,
and
not
to
secondary
meanes
.
consider
these
marks
and
tokens
.
First
,
if
they
lead
thee
to
a
consideration
of
thy
sinne
,
which
is
the
ground
and
cause
of
them
,
so
that
thou
lookest
not
to
the
instrumentall
or
second
cause
,
but
to
thy selfe
,
the
cause
of
all
,
they
come
from
the
hand
of
a
louing
God
.
2.
Mark
.
If
by
them
we
be
driuen
from
sinne
.
Secondly
,
if
these
corrections
and
chastisements
make
thee
leaue
off
to
sinne
and
reiect
it
,
they
come
from
a
louing
God
.
And
thirdly
,
3.
Mark
.
If
they
driue
vs
to
God
.
2
Kin.
6
33.
if
vnder
thy
crosse
thou
run
vnto
God
,
whom
thou
hast
pierced
,
that
he
may
deliuer
thee
,
and
not
say
with
that
godlesse
King
Iehoram
,
Why
should
I
attend
any
more
vpon
the
Lord
.
Moreouer
,
4.
Mark
.
If
they
worke
in
vs
humilitie
and
patience
.
Simil.
the
crosse
worketh
in
the
godly
a
wonderfull
humilitie
and
patience
,
so
that
they
submit
themselues
vnder
the
hand
of
the
liuing
God
,
that
they
vnder
it
may
be
tamed
,
and
from
Lions
be
made
Lambes
.
The
wicked
either
howle
(
as
doe
dogges
that
are
beaten
)
through
sense
of
their
present
stroke
,
or
if
they
be
humbled
and
seeme
patient
,
it
is
coacted
and
perforce
,
as
a
Lion
which
is
caged
,
and
cannot
stirre
.
In
a
word
,
Note
.
their
affliction
may
well
restraine
their
peruerse
nature
,
but
it
can
neuer
change
,
alter
,
nor
renue
it
,
it
must
be
the
power
of
Gods
restraining
grace
,
which
will
renue
man
and
mortifie
his
affections
.
The
Lord
sanctifie
our
corrections
,
that
they
may
worke
in
vs
a
true
conuersion
to
our
God
,
for
which
God
hath
laid
them
vpon
vs
.
And
let
vs
desire
his
Maiestie
,
that
since
he
visiteth
vs
euery
morning
,
and
deales
(
to
the
outward
appearance
)
more
strictly
with
vs
,
than
with
our
enemies
,
that
he
may
whip
vs
with
the
rod
of
his
children
,
&
take
not
away
his
holy
Spirit
from
vs
,
as
he
doth
from
the
wicked
.
The
thing
that
he
deprecates
here
is
the
wrath
of
God
,
and
therefore
it
falleth
out
naturally
,
that
I
should
speake
concerning
the
wrath
of
God
.
Opinions
of
Gods
anger
.
The
Philosophers
said
of
old
that
there
was
neither
wrath
nor
grace
in
God
,
and
therefore
that
he
neither
rewarded
his
worshippers
,
nor
punished
those
that
contemned
him
.
The
Stoicks
affirmed
that
there
was
no
wrath
in
God
,
because
they
considered
nothing
in
wrath
,
but
that
which
is
corruptible
and
sinfull
,
as
to
runne
after
a
beastly
manner
to
reuenge
.
But
alas
,
these
persons
doe
not
consider
the
difference
betwixt
the
qualities
that
are
in
our
sinfull
nature
,
and
the
essentiall
properties
which
are
in
God
:
for
he
is
angry
and
sins
not
.
His
anger
is
as
pure
as
his
mercy
,
for
his
Iustice
is
his
anger
,
but
our
anger
is
annexed
with
sinne
,
and
therefore
euill
.
The
Scriptures
themselues
make
mention
of
Gods
wrath
,
that
he
was
angry
against
the
Israelites
,
Num.
11.1
.
Gen.
19.24
Exod.
4.
&c.
1
Kin.
11.9
.
Hosea
1.4
.
against
the
Sodomites
,
against
Pharaoh
,
against
Salomon
,
against
the
Iewes
,
for
the
sin
of
Ioacham
the
sonne
of
Iehu
.
But
it
is
to
be
vnderstood
,
that
the
names
of
Furie
and
Anger
are
not
in
God
secundùm
affectum
,
How
anger
is
in
God
.
that
is
,
not
according
to
the
passion
and
affection
(
vnto
which
God
is
not
subiect
)
sedsecundùm
effectum
,
but
according
to
the
effect
:
as
when
God
chastiseth
sinne
,
it
seemeth
to
the
sinner
that
God
is
in
choler
,
and
so
he
measureth
God
according
to
humane
sense
.
The
anger
of
God
is
threefold
.
1.
Generall
,
Gods
anger
threefold
.
1.
General
.
Ephes.
2.3
.
2.
Temporarie
.
3.
Eternall
.
which
is
laid
vpon
all
men
,
for
which
cause
the
Apostle
saith
,
we
are
all
the
children
of
wrath
.
2.
Temporary
,
wherein
God
is
angry
both
against
the
sins
of
the
elect
&
reprobate
is
this
present
life
.
3.
That
eternall
wrath
,
which
the
Apostle
calleth
the
wrath
to
come
:
1
Thess.
1.10
.
Matth.
3.7
.
of
which
also
Iohn
the
Baptist
speaketh
,
Who
hath
forewarned
you
to
escape
the
wrath
to
come
?
Three
sin
in
mans
anger
.
1.
To
be
angry
against
them
they
should
not
.
2.
For
things
they
should
not
.
3.
More
than
they
should
.
Neither
of
which
befall
God
.
Those
who
are
subiect
to
anger
,
whom
the
Grecians
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
suddenly
passionate
,
and
haue
three
great
infirmities
in
being
angry
:
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
against
those
whom
they
should
not
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
matters
they
should
not
.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
than
they
should
be
,
which
three
fall
not
into
God
,
for
his
wrath
is
only
against
sinners
who
doe
transgresse
his
Law
,
not
against
the
righteous
,
as
a
iust
Iudge
being
angry
at
malefactors
.
Next
,
his
anger
is
one
y
against
sin
,
for
he
hateth
not
his
owne
creature
,
but
the
corruption
of
sin
that
destroyes
his
creature
.
And
thirdly
,
the
whole
Scriptures
testifie
vnto
vs
,
that
he
doth
moderate
and
temperate
his
wrath
,
that
in
his
greatest
indignation
he
hath
remembred
mercy
,
and
hath
not
prosecuted
with
the
extremitie
and
rigour
of
his
iustice
.
But
yee
must
remember
,
that
as
his
grace
is
very
great
,
Gods
ange●
great
.
Psal.
90.11
.
so
his
wrath
is
very
heauy
:
And
therefore
saith
the
Psalmist
,
Who
knoweth
the
weight
of
thy
indignation
.
The
wrath
of
a
King
is
as
the
roaring
of
a
Lion
:
Pro
19.12
.
Dan.
3.16
,
19.
as
the
wrath
of
King
Nebuchadnezzar
King
of
Babel
,
was
great
and
the
fire
very
fearefull
.
But
the
three
Children
feared
not
so
much
that
temporall
fire
,
as
the
fire
of
the
angry
countenance
of
God
,
himselfe
being
a
consuming
fire
and
an
euerlasting
burning
:
Deut.
4.24
.
&
Heb.
12.29
.
Deu.
32.22
A
fire
is
kindled
in
my
wrath
(
saith
the
Lord
)
and
shall
burne
vnto
the
bottome
of
hell
,
and
shall
consume
the
earth
with
her
increase
,
and
set
on
fire
the
foundations
of
the
mountaines
,
&c.
Then
since
we
will
be
loth
to
vnder-lie
the
wrath
of
a
King
,
ought
we
not
to
be
carefull
and
circumspect
,
that
we
come
not
vnder
the
danger
of
the
highest
wrath
?
The
anger
of
a
mortall
King
reaches
and
extends
to
the
bodies
,
Differences
betwixt
the
anger
of
a
King
,
&
of
God
.
goods
,
and
posteritie
of
the
offenders
;
but
the
anger
of
God
reaches
further
,
euen
to
the
soule
.
The
anger
of
a
Prince
is
finite
,
and
will
haue
an
end
,
but
Gods
anger
is
infinite
and
endlesse
,
as
himselfe
is
,
Esay
30.33
.
The
breath
of
his
nostrils
as
a
riuer
of
brimstone
will
kindle
Topheth
prepared
for
the
King
.
But
woe
will
be
to
those
that
for
feare
of
any
earthly
Prince
or
Monarch
,
come
vnder
the
indignation
and
wrath
of
God
.
What
sins
God
hates
.
All
sinnes
offend
God
and
prouoke
him
to
anger
,
but
there
are
some
pointed
out
by
Scripture
,
whereat
he
is
more
offended
,
as
Witchcraft
,
Idolatrie
,
Hypocrisie
,
&c:
yea
,
those
which
seeme
lesser
sinnes
to
vs
being
multiplied
,
and
not
repented
for
,
will
also
kindle
him
to
anger
:
yea
more
,
what
euer
sinne
we
commit
,
God
will
be
angry
at
it
and
offended
therewith
,
not
that
he
c●n
receiue
any
euill
by
our
euill
doing
,
more
than
he
gets
good
by
our
well
doing
;
Why
God
hates
sin
.
but
he
is
angry
that
we
should
vndoe
his
Image
in
vs
,
and
be
cause
of
our
owne
damnation
.
As
a
father
is
offended
at
his
sonne
,
not
for
any
wrong
comming
to
him
,
but
to
see
his
owne
image
before
his
eyes
,
and
a
part
of
his
owne
nature
destroying
it selfe
.
Neither
chastise
me
in
thy
wrath
]
The
duplication
of
the
word
anger
,
and
heat
or
furie
,
sheweth
vnto
vs
that
Dauid
apprehended
deeply
Gods
indignation
,
for
there
are
many
(
alas
)
who
doe
thinke
little
of
it
,
but
a
heart
afflicted
and
mortified
will
redouble
the
grieuance
,
and
thinke
more
and
more
of
his
Maiesties
anger
.
But
it
may
be
asked
,
Obiect
.
Esay
27.4
.
how
God
saith
there
is
no
anger
with
me
,
and
here
Dauid
craues
to
be
exempted
from
his
anger
?
I
answer
,
He
hath
no
fleshly
anger
,
Answer
.
such
as
proceeds
from
rash
iudgement
,
or
the
corruption
of
man
;
but
he
is
angry
and
sins
not
,
when
he
is
onely
angry
at
sinne
:
for
it
is
certaine
,
that
God
will
be
angry
at
nothing
in
his
creatures
,
but
only
sinne
which
bringeth
man
to
destruction
:
for
as
if
a
father
saw
a
serpent
in
his
childs
bosome
,
he
would
hate
the
serpent
notwithstanding
his
loue
to
the
boy
:
Simil.
So
we
are
Gods
children
,
he
loues
that
which
he
made
of
vs
our
body
and
soule
,
and
hates
that
which
the
deuill
hath
put
in
vs
,
our
sinne
.
Gods
anger
differs
from
mans
.
And
as
the
anger
of
God
differs
from
the
anger
of
man
,
the
one
being
grounded
vpon
partiall
affections
of
the
corrupted
heart
which
is
offended
at
any
thing
which
crosseth
it
,
the
other
being
onely
moued
at
finne
:
So
they
differ
in
continuance
;
for
Gods
wrath
lasts
but
a
moment
,
Psal.
53.8
.
slow
he
is
to
conceiue
a
wrath
,
and
ready
to
pardon
.
But
the
anger
of
man
on
the
contrary
,
ariseth
vpon
the
smallest
motiues
,
and
it
cannot
cease
till
it
be
conuerted
into
malice
,
as
at
last
the
serpent
becommeth
a
fiery
flying
Dragon
.
Simil.
Therefore
let
vs
imitate
God
in
our
anger
,
obseruing
that
rule
of
the
Apostle
,
Be
angry
,
and
sinne
not
.
Eph.
4.26
.
Let
vs
be
angry
at
nothing
but
sinne
in
our selues
and
in
others
.
And
againe
,
Eph.
4.26
.
Let
not
the
Sunne
goe
downe
on
our
wrath
,
In
the
meane
time
,
Let
vs
remember
that
there
is
nothing
more
terrible
than
the
wrath
of
God
:
And
therefore
let
vs
walke
in
feare
and
trembling
before
him
who
is
able
to
kill
both
body
and
soule
.
Are
they
not
then
desperate
,
and
miserable
men
,
who
at
euery
word
cry
,
that
the
wrath
of
God
be
vpon
them
,
and
the
vengeance
of
God
vpon
their
neighbours
;
alas
,
one
day
they
shall
feele
the
dint
of
that
wrath
,
when
they
shall
be
forced
to
cry
,
O
mountaines
couer
,
Reuel.
6.16
.
and
O
hills
hide
vs
from
the
face
of
that
terrible
Iudge
.
VERSE
2.
Vers
.
2
Haue
mercy
vpon
me
,
O
Lord
,
for
I
am
weake
:
O
Lord
heale
me
,
for
my
bones
are
vexed
.
Doctr.
1
HAue
mercy
:
]
To
flie
and
escape
the
anger
of
God
,
No
meanes
to
eschew
Gods
anger
but
to
go
to
himselfe
.
he
sees
no
meanes
in
heauen
or
in
earth
,
and
therefore
he
retires
himselfe
to
God
,
euen
to
him
who
wounded
him
,
that
he
might
heale
him
.
He
flies
not
with
Adam
to
the
bush
,
Gen
3.8
.
1
Sam
28.8
.
Ionah
1.3
.
nor
with
Saul
to
the
Witch
,
or
with
Ionas
to
Tarshish
,
but
he
appeales
from
an
angry
&
iust
God
to
a
mercifull
God
,
&
from
himselfe
to
himselfe
.
The
woman
who
was
damned
by
King
Philip
,
appealed
from
Philip
being
drunken
to
Philip
being
sober
.
But
Dauid
appeales
from
one
Vertue
,
Iustice
,
to
another
,
Mercy
.
There
may
be
appellation
from
the
Tribunall
of
man
to
the
Iustice
seat
of
God
,
Vse
.
In
the
sense
of
Gods
wrath
seeke
to
him
for
mercy
.
Psal.
73.25
.
but
when
thou
art
indited
before
Gods
Iustice
,
whither
or
to
whom
wilt
thou
goe
,
but
to
Himselfe
,
and
his
Mercy-seat
,
which
is
the
highest
and
last
place
of
appellation
?
I
haue
none
in
Heauen
but
thee
,
nor
in
earth
by
thee
.
Doctr.
2
Next
,
obserue
what
Dauid
craues
,
Mercy
:
]
wherby
we
may
perceiue
that
he
was
broght
to
a
consideration
of
his
own
misery
,
A
sense
of
misery
i●
a
spurre
to
craue
mercie
.
or
else
he
needed
not
to
haue
asked
for
mercy
.
Then
it
is
necessary
,
that
to
the
end
we
may
the
more
effectually
craue
pardon
,
euery
one
of
vs
first
haue
a
sense
and
f●eling
of
our
owne
sin
and
miserie
.
Vse
.
Labour
for
a
true
●●nse
of
our
miserie
,
to
make
vs
the●
more
earnest
for
m●●y
Ioh.
●
.
7
,
&c
The
woman
of
Samaria
sported
herselfe
with
the
offers
of
the
waters
of
life
,
which
Christ
Iesus
offered
her
out
of
his
owne
blessed
mouth
,
vntill
the
time
be
obiected
her
sins
to
her
,
then
shee
receiued
them
gladly
,
&
communicated
them
to
the
whole
Citie
;
so
did
the
Magdalen
,
Peter
,
Manasses
,
Luke
7.37
.
Luk.
22.62
.
2
Chro.
33.12
.
Act
9.4
,
&c.
Paul
,
and
so
haue
and
must
all
penitent
sinners
doe
;
so
necessarie
a
thing
it
is
to
feele
our
owne
miseries
,
that
the
mercies
of
God
may
be
more
welcome
and
sweet
vnto
vs
.
And
therefore
it
is
but
an
idle
voyce
when
men
call
for
Gods
mercy
,
not
hauing
the
least
remorse
for
their
sinne
.
Luk.
18.11
.
ark
.
2.17
.
Matth.
5.4
.
The
Pharisee
needed
not
Christ
,
as
the
whole
need
not
the
Physitian
.
God
giue
vs
then
the
spirit
of
repentance
,
that
we
may
mourne
,
to
the
end
we
may
be
comforted
.
As
for
the
Mercy
of
God
,
Gods
mercies
innumerable
.
Eph.
3.18
.
to
me
to
speake
thereof
it
is
impossible
,
yea
to
expresse
the
height
,
bredth
,
depth
,
and
length
thereof
,
as
impossible
as
if
I
should
recken
the
number
of
the
sand
of
the
Sea
;
yea
all
the
creatures
,
Angels
and
men
,
if
they
would
bend
their
wits
,
they
were
not
able
to
expresse
the
least
part
of
the
mercies
of
our
God
,
for
they
are
finite
creatures
,
and
he
an
infinite
God
,
whose
mercies
are
innumerable
and
infinite
:
yet
according
to
my
humane
capacitie
,
what
I
haue
conceiued
and
doe
beleeue
of
his
mercy
,
that
I
will
deliuer
to
you
.
And
as
I
spake
before
of
his
wrath
and
anger
that
endureth
but
for
a
season
,
Psal.
136.1
,
&c.
Psal
145.9
I
will
intreat
of
his
mercies
which
endure
for
euer
,
and
which
are
aboue
all
his
workes
,
himselfe
also
being
stiled
,
The
Father
of
mercies
.
2
Cor.
1.3
.
His
mercies
are
either
Generall
or
Speciall
,
Foure
sorts
of
mercies
.
1.
Generall
.
Temporall
or
Eternall
.
His
Generall
mercies
are
those
benefits
which
he
bestowes
vpon
all
mankinde
,
as
well
elect
as
reprobate
:
whereupon
our
Sauiour
sheweth
vnto
vs
,
That
he
maketh
the
Sunne
to
shine
vpon
the
good
and
vpon
the
bad
:
and
thereupon
he
inferreth
,
Mat.
●
.
4●
.
Be
mercifull
,
as
your
Father
in
heauen
is
mercifull
.
So
that
these
same
Externall
benefits
are
to
the
reprobate
vnseene
and
vnfelt
benefits
and
mercies
.
The
Speciall
mercy
is
the
remission
of
sinnes
,
2.
Speciall
.
which
he
bestoweth
vpon
his
owne
children
allanerly
.
Gen.
25.5
,
6
So
that
as
Abraham
gaue
gifts
to
the
children
of
the
Concubines
,
and
reserued
the
heritage
for
Isaac
his
sonne
;
and
as
Helcanah
gaue
to
Peninnah
a
portion
,
1
Sam.
1.4
,
5
but
vnto
Anna
a
worthy
portion
:
So
God
giues
riches
to
the
wicked
,
but
only
grace
to
his
chosen
children
.
The
Temporary
mercy
is
the
forgiuenesse
whereby
he
pardons
the
sinnes
of
the
reprobate
,
3.
Temporarie
mercies
.
and
out
of
his
clemencie
deferies
their
temporall
punishments
,
to
make
them
the
more
inexcusable
,
I●●ah
3.10
.
1
King
.
21.29
.
as
he
did
to
the
Niniuites
,
and
to
Achab.
But
that
Sempiternall
mercy
is
that
whereof
the
Apostle
speakes
,
4
Eternall
.
That
God
who
is
rich
in
mercy
,
for
his
great
loue
,
by
which
hee
loued
vs
,
when
wee
were
dead
in
sinnes
,
Eph.
2.4
,
&c.
hath
quickned
vs
in
Iesus
Christ
,
to
make
manifest
in
the
ages
to
come
the
riches
of
his
grace
.
This
mercy
flowes
from
himselfe
,
Gods
mercies
vnchangeable
.
and
he
extends
it
to
whom
he
pleaseth
,
and
it
is
so
sure
and
constant
,
that
he
can
denie
himselfe
as
soone
as
he
can
alter
his
mercy
towards
any
whom
hee
hath
receiued
vnder
his
fauour
.
And
this
constancie
of
his
mercy
is
a
sure
hold
,
to
which
all
troubled
consciences
may
retire
.
Vse
1
This
should
incourage
all
poore
sinners
to
runne
to
him
,
To
encourage
Gods
poore
afflicted
children
●say
61.1
.
Reuel.
3.18
Simil.
where
there
is
sure
and
perfect
Physicke
to
be
found
,
innumerable
riches
to
the
poore
,
eye-salue
to
the
blinde
,
&c.
Thinke
yee
that
your
sins
are
of
greater
weight
than
his
mercies
?
or
that
the
gold
of
his
goodnesse
in
thee
,
cannot
ouersway
the
drosse
of
thine
owne
sinfulnesse
?
Hath
not
the
Lord
sworne
that
he
delights
not
in
the
death
of
a
sinner
?
Ezec.
18.23
will
he
falsifie
his
word
,
belie
his
promise
,
Num.
23.19
.
or
is
he
like
man
that
he
can
repent
?
Vse
2
And
againe
,
as
this
his
mercy
should
inarme
vs
against
despaire
:
Against
presumption
vpon
consideraon
of
Gods
mercy
.
so
on
the
other
part
we
should
take
heed
that
we
presume
not
too
farre
,
by
abusing
his
mercies
,
and
making
them
a
couer
for
our
wickednesse
;
so
that
a
false
perswasion
of
mercy
,
maketh
vs
liue
as
we
please
:
no
no
,
there
is
no
mercy
for
an
impenitent
sinner
.
The
mercy
of
God
should
leade
thee
to
repentance
,
and
thou
on
the
head
of
it
shouldest
not
entertaine
and
nourish
thy
sinne
.
Vse
3
Further
,
as
thou
hopest
for
mercy
from
God
,
Be
mercifull
as
God
is
.
Math.
9.13
.
so
likewise
giue
thou
mercy
to
others
,
flowing
from
that
mercy
which
thou
hast
receiued
from
God
;
I
will
haue
mercy
,
saith
the
Lord
,
and
not
sacrifice
.
Therefore
since
it
shall
be
an
vndoubted
token
of
thine
election
,
that
thou
hast
receiued
mercy
from
Gods
hands
,
try
if
thou
findest
thy selfe
vnfainedly
disposed
to
forgiue
others
whatsoeuer
,
yea
euen
the
greatest
faults
committed
against
you
,
for
that
is
the
oyntment
running
downe
Aarons
beard
to
the
hemme
of
his
garment
.
Psal.
133.2
.
Against
merits
,
foure
Reasons
.
Moreouer
,
yee
see
that
Dauid
doth
not
present
his
merits
,
which
might
redeeme
the
filthinesse
of
his
sinnes
,
(
as
the
Papists
thinke
)
neither
yet
prayers
,
Reas.
1
praises
,
alinesdeeds
,
victory
ouer
Gods
foes
,
wherein
hee
was
frequent
,
but
he
leaueth
them
all
as
a
broken
reede
,
Esay
36.6
.
to
the
which
he
could
not
well
leane
in
the
day
of
his
spirituall
temptation
(
as
he
confesseth
oftentimes
in
the
Psalmes
)
and
hath
his
onely
refuge
to
Gods
mercy
.
The
merits
of
men
(
alas
)
what
are
they
?
The
best
workes
we
doe
are
so
full
of
imperfections
,
that
there
is
more
drosse
than
gold
in
them
:
Simil.
What
man
would
be
content
for
good
gold
to
receiue
such
coyne
,
as
is
neere
by
altogether
drosse
?
and
thinke
yee
God
for
his
perfect
Law
,
which
he
gaue
vs
to
obserue
and
doe
,
will
receiue
our
imperfect
workes
?
Reas.
2
And
albeit
they
were
perfect
,
yet
are
they
not
of
vs
,
Iames
1.17
August
.
for
all
good
gifts
come
from
the
Father
of
lights
.
Cùm
numero
merita
mea
,
(
saith
Augustine
)
enumero
dona
tua
:
When
I
number
my
merits
,
I
reckon
thy
gifts
▪
What
haue
we
,
that
we
haue
not
receiued
?
1
Cor.
4.7
.
Why
then
glory
we
,
as
though
we
had
not
receiued
them
?
Reas.
3
Thirdly
,
although
our
workes
were
perfect
,
yet
are
we
bound
to
doe
them
,
by
vertue
of
our
Creation
,
Redemption
,
Sanctification
,
Preseruation
;
and
if
bound
to
do
them
,
what
deserue
we
then
?
Reas.
4
Finally
,
he
is
an
infinitly
perfect
God
,
how
then
can
we
thinke
our
base
deeds
(
though
they
were
our
owne
)
can
merit
?
for
wee
ought
to
doe
good
workes
to
serue
,
Via
regni
,
non
causa
regnandi
.
August
.
Obiect
.
not
to
deserue
;
they
are
the
way
to
the
Kingdome
,
not
the
cause
thereof
.
But
how
is
it
that
Dauid
sometimes
protests
of
his
innocencie
,
and
desires
God
to
iudge
him
according
to
the
innocency
of
it
?
Psal.
7.8
.
This
is
to
be
vnderstood
of
his
innocencie
before
men
,
Answ.
to
whom
he
did
no
wrong
▪
as
to
Saul
,
Psal.
143.2
.
Absolon
.
A
hitophel
,
Doeg
,
&c.
But
not
before
God
,
in
whose
sight
shall
none
that
liueth
be
iustified
,
if
he
enter
into
iudgement
with
them
,
as
Dauid
confesseth
.
What
mad
doctrine
is
it
then
,
Vse
.
which
teacheth
men
that
there
is
any
worthinesse
in
them
,
Iob
4.18
.
&
15.15
.
since
the
heauens
are
not
cleane
before
him
,
yea
&
he
hath
found
folly
in
his
Angels
?
Doct.
3
Dauid
vnder
the
name
of
Mercy
includeth
all
things
,
Who
gets
me●cy
,
gets
all
things
,
Gen.
33.11
according
to
that
of
Iacob
to
his
brother
Esau
,
I
haue
gotten
mercy
,
and
therefore
I
haue
gotten
all
things
.
Desirest
thou
any
thing
at
Gods
hands
?
cry
for
mercy
,
out
of
which
fountaine
all
good
things
will
spring
to
thee
.
The
blind
men
seeking
their
light
,
cried
,
Haue
mercy
vpon
vs
,
thou
sonne
of
Dauid
.
The
Cananite
,
Mat.
20.30
who
had
her
daughter
possessed
,
cried
,
Haue
mercy
vpon
me
.
If
ye
haue
purchased
the
Kings
pardon
,
Mat.
15.22
.
Simil.
then
ye
may
enioy
the
priuiledges
of
his
Kingdome
;
if
yee
haue
mercy
,
yee
haue
all
that
God
can
giue
you
;
yee
haue
title
to
Christ
,
to
the
heauens
,
to
all
the
creatures
,
yea
and
are
freed
and
deliuered
from
the
prison
of
hell
.
Arguments
to
o●taine
mercy
.
For
I
am
weake
]
The
arguments
which
he
vseth
,
that
he
may
obtaine
mercy
,
are
taken
from
his
owne
vnworthinesse
and
miserable
estate
,
For
(
saith
he
)
I
am
weake
.
This
is
the
generall
word
,
vnder
which
bee
comprehendeth
all
his
paines
,
Two
sorts
of
paines
.
and
this
hee
explicates
by
the
diuision
of
them
,
in
his
bodily
paines
in
these
words
,
My
bones
are
sore
troubled
,
and
his
spirituall
temptations
in
the
beginning
of
the
third
verse
,
My
soule
also
is
sore
vexed
.
The
order
of
Gods
curing
is
first
to
cure
the
spirituall
diseases
,
next
the
boddy
paines
.
But
before
I
handle
the
argument
,
marke
the
coherence
of
this
second
part
of
his
sute
with
the
former
.
In
the
first
hee
craued
mercie
,
in
this
he
craueth
a
cure
and
remedie
for
his
corporall
paines
.
First
hee
desires
to
bee
freed
of
the
bonds
of
his
sinnes
,
then
of
his
trouble
.
This
is
the
order
of
Gods
curing
,
that
first
he
cures
the
spirituall
diseases
,
next
,
the
bodily
paines
Hezekiah
first
weeped
for
his
sin
,
turning
him
to
the
wall
,
2.
King
.
20.2
.
&c.
and
God
for
gaue
it
;
and
then
commanded
Isaias
to
take
a
lumpe
of
drie
figges
and
cure
him
.
Mark
2.5
.
&c.
And
Christ
said
to
the
sicke
man
,
Sonne
thy
sinnes
are
forgiuen
thee
,
A
double
mercy
,
when
God
cures
both
spirituall
and
temporall
discases
:
&
a
double
iudgement
to
bee
loosed
from
the
bonds
of
sicknes
,
and
bound
with
the
bonds
of
sinne
.
and
then
,
arise
and
walke
.
It
is
a
double
mercy
,
when
God
hath
first
loosed
the
bonds
of
thy
sin
,
and
then
the
bonds
of
thy
disease
,
and
a
double
iudgement
when
hee
hath
loosed
thee
from
the
bonds
of
thy
sicknesse
,
and
left
thy
soule
bound
with
the
chaines
of
sinne
,
for
then
thou
are
reserued
for
a
further
iudgement
.
That
deliuery
is
onely
profitable
to
thee
,
when
God
hath
freed
thee
from
thy
sinne
,
and
from
such
plagues
as
follow
it
.
Yee
see
out
of
these
words
,
that
it
is
very
lawfull
to
craue
corporall
health
,
it
being
a
benefit
of
God
.
And
at
this
time
it
is
certaine
Dauid
was
vnder
some
heauie
sicknesse
in
body
,
Doct.
4
as
well
as
he
was
pressed
down
vnder
the
weight
of
Gods
wrath
for
his
sinne
,
It
is
very
lawfull
to
seek
corporall
health
.
Dauid
was
here
sick
in
body
,
contrary
to
Bellarmin
.
contrary
to
the
iudgement
of
Bellarmine
,
writing
vpon
the
Title
and
Argument
of
this
Psalme
,
thinking
it
onely
to
bee
the
opinion
of
the
Rabbines
and
their
followers
.
Albeit
Loranus
the
Iesuit
bee
contrary
to
him
,
writing
vpon
the
third
verse
of
this
Psalme
,
and
produceth
Lyranus
,
Innocentius
tertius
,
Theodorus
,
Antiochenus
and
Caietane
,
who
in
this
,
are
all
of
one
iudgement
and
opinion
with
vs
.
And
why
may
they
not
agree
together
,
that
a
man
being
distressed
in
body
and
troubled
in
conscience
,
may
repent
and
mourne
for
them
both
?
The
beginning
of
the
two
&
thirtieth
Psalme
sets
downe
his
bodily
paines
which
hee
sustained
in
his
flesh
:
Strong
men
weakned
by
the
power
of
sinne
.
1
Sam.
17.49
.
August
.
Quem
non
vicit
ferrum
vicit
libido
.
Iudg.
15.15
.
and
16.21
.
Euils
of
Adulterie
.
Whereupon
ye
may
perceiue
,
that
albeit
Dauid
was
a
strong
man
,
yet
sinne
is
able
to
cast
him
on
his
backe
.
Hee
ouercame
Goliah
,
yet
sin
ouercommeth
him
:
Lust
vanquished
him
whom
the
sword
could
not
ouercome
.
Sinne
debilitateth
man
,
and
taketh
all
strength
from
him
:
and
so
it
befell
to
Sampson
,
who
smote
a
thousand
Philistims
,
and
yet
one
Whore
del●uered
him
bound
to
them
.
Euery
sinne
weakneth
man
,
but
especially
the
sinne
of
Adultery
,
which
doth
enfeeble
mans
nature
,
and
abate
his
strength
,
that
it
maketh
him
effeminate
and
womanly
hearted
.
Alexander
the
Great
being
bewitched
with
the
pleasures
of
Drunkennesse
and
Whoredome
,
sodainely
made
an
end
both
of
his
life
and
conquest
;
yea
how
many
other
heroicall
spirits
haue
been
wasted
therewith
!
Therfore
learne
all
to
abstaine
there-from
,
otherwise
it
wil
bring
you
low
,
waste
your
body
,
conscience
,
substance
,
name
and
posterity
.
Doctr.
Weakness●
in
man
,
a
meanes
to
preuaile
with
God
.
But
behold
what
Rethoricke
hee
vseth
to
moue
God
to
cure
him
:
I
am
weake
;
an
argument
taken
from
his
weaknesse
;
which
indeed
were
a
weake
argument
to
moue
any
man
to
shew
his
fauour
,
but
is
a
strong
argument
to
preuaile
with
God
.
Simil.
If
a
diseased
person
would
come
to
a
Physitian
,
and
onely
lament
the
heauinesse
of
his
sicknesse
,
he
would
say
,
God
helpe
thee
:
Simil.
or
an
oppressed
person
come
to
a
Lawyer
,
and
shew
him
the
estate
of
his
action
,
and
aske
his
aduice
;
he
would
answer
,
that
is
a
golden
question
:
Simil.
or
to
a
Merchant
to
craue
rayment
,
hee
will
elther
haue
present
money
or
a
suerty
:
Simil.
or
to
a
Courtier
for
fauour
,
you
must
haue
your
reward
ready
in
your
hand
.
But
comming
before
God
,
the
most
forcible
argument
that
yee
can
vse
,
is
your
necessity
,
pouerty
,
teares
,
misery
,
vnworthinesse
,
and
confessing
them
to
him
,
it
shall
be
an
open
doore
to
furnish
all
things
that
he
hath
to
you
:
for
which
cause
the
Spirit
saith
,
Prou.
9.4
.
All
yee
that
are
destitute
of
vnder
standing
come
to
me
,
and
euery
one
that
thirsteth
come
to
the
waters
,
Esay
55.1
.
&c.
and
yee
that
haue
no
siluer
come
buy
and
eate
;
come
I
say
,
buy
wine
and
milke
without
silver
,
and
without
money
.
And
our
Sauiour
himselfe
cried
,
Mar.
11.28
.
Come
vnto
mee
all
yee
that
are
weary
and
loaden
with
sinne
,
and
I
will
ease
you
.
Martha
said
to
Christ
,
Behold
,
he
whom
thou
louedst
is
sicke
;
Iohn
.
11.3
.
that
the
mention
of
his
▪
sicknesse
might
haue
moued
him
to
reuiue
her
brother
.
The
teares
of
our
miserie
are
forcible
arrowes
to
pierce
the
heart
of
our
heauenly
Father
,
Reas.
1
to
deliuer
vs
and
pitie
our
hard
case
.
The
beggers
lay
open
their
sores
to
the
view
of
the
world
,
Simil.
that
the
more
they
may
moue
men
to
pitie
them
.
So
let
vs
deplore
our
miseries
to
God
,
Luk.
10.33
.
that
he
with
the
pitifull
Samaritan
at
the
sight
of
our
wounds
,
may
helpe
vs
in
due
time
.
What
thing
he
seeks
,
&
wherefore
.
O
Lord
heale
me
:
]
Dauid
in
the
first
verse
of
the
Psalme
,
desired
that
the
Lord
would
not
punish
him
in
his
heauy
displeasure
and
wrath
:
and
in
the
former
part
of
this
verse
he
asketh
of
God
that
he
would
haue
mercy
vpon
him
,
and
forgiue
him
those
sinnes
that
had
prouoked
his
wrath
and
indignation
against
him
:
and
now
in
the
latter
part
he
desires
that
the
Lord
would
heale
him
.
Euery
one
of
these
things
were
so
necessarie
to
Dauid
,
that
lacking
any
one
of
them
,
hee
thought
himselfe
vnfortunate
,
hee
felt
the
wrath
of
God
,
and
therefore
desired
the
same
to
be
remoued
:
he
had
offended
,
and
therefore
desires
mercy
:
he
was
fallen
into
a
most
dangerous
sicknesse
,
and
therefore
desires
corporall
health
.
Yee
see
here
that
the
best
of
Gods
children
are
subiect
to
diseases
,
as
well
as
others
,
Doctr.
The
best
of
Gods
children
subiect
to
diseases
.
Grauissimum
omnium
tentationum
non
tentari
.
The
fruit
of
sinne
.
Psal
41.1
.
Vse
.
for
seeing
the
root
of
sinne
is
in
them
,
and
the
fountaine
of
that
sinning
sin
,
what
other
bud
can
it
produce
,
or
what
spring
can
flow
therefrom
,
but
miserable
destruction
of
our
nature
?
Therefore
when
we
see
good
men
heauily
afflicted
with
diseases
,
let
vs
remember
that
saying
:
Blessed
are
those
that
iudge
wisely
of
the
poore
,
and
also
bee
carefull
lest
through
our
sins
wee
prouoke
the
Lord
to
powre
the
like
vpon
vs
;
which
if
he
doe
(
as
we
iustly
deserue
)
then
by
prayer
to
runne
vnto
the
Lord
with
Dauid
,
and
crie
,
Lord
heale
me
.
For
my
bones
are
sore
vexed
:
]
He
sheweth
how
hee
is
made
weake
in
both
his
parts
,
his
body
in
these
words
,
his
soule
in
the
next
verse
.
Doctr.
Sin
vndoes
the
whole
man
.
So
sinne
vndoes
the
whole
man
,
and
euery
part
of
him
,
so
that
as
the
soule
lusts
,
and
the
body
executes
and
practises
the
foule
desires
of
the
soule
,
so
both
are
punished
;
hee
who
sinneth
in
both
,
is
punished
in
both
.
Greatest
paine
in
●he
bones
.
Setting
downe
his
bodily
diseases
,
he
comprehendeth
them
vnder
the
trouble
of
his
bones
:
for
as
the
greatest
strength
of
man
is
in
his
bones
,
so
his
greatest
paine
is
the
paine
of
the
bones
,
which
exceedeth
the
paine
of
the
flesh
,
as
experience
in
the
tooth-ache
,
or
breaking
any
other
bone
teacheth
:
for
albeit
the
bones
of
themselues
are
senselesse
,
yet
not
so
the
membrans
and
tunicles
that
compasse
them
.
Alwaies
the
Scriptures
of
God
doe
expresse
both
the
greatest
strength
and
ioy
in
Gods
worship
,
and
the
greatest
paines
and
afflictions
to
the
bones
,
Psal.
35.10
.
Psal.
51.8
.
as
all
my
bones
shall
say
,
O
Lord
who
is
like
thee
,
and
the
bones
which
thou
hast
broken
shall
reioyce
;
that
is
,
the
whole
strength
of
my
body
shall
bee
bent
vpon
thy
seruice
.
And
againe
,
Esay
38.13
Lam.
3.4
.
Psal.
38.3
.
Psal.
34.20
.
Psal.
42.10
.
Lam.
1
13.
Iob
20.21
.
Doct.
Great
mischief
commeth
of
the
euils
of
misgouerned
health
Iob
20.11
.
Esay
51.8
.
Simil.
He
hath
bruised
all
my
bones
as
a
Lyon
,
and
all
my
bones
are
out
of
ioynt
,
and
there
is
no
peace
in
my
bones
:
And
God
keepeth
all
their
bones
,
and
while
my
bones
are
broken
:
and
send
a
fire
in
my
bones
:
and
thy
bones
shall
be
filled
with
the
sins
of
thy
youth
.
Obserue
first
out
of
this
place
,
what
a
misgouerned
health
bringeth
to
man
;
it
destroyeth
our
nature
,
our
pleasure
becommeth
our
displeasure
.
Our
old
bones
inherit
the
sinnes
of
our
youth
;
which
haue
wasted
and
consumed
vs
,
as
the
moth
doth
the
garment
.
The
poyson
and
venome
of
the
Aspe
is
receiued
with
great
sweetnesse
,
but
it
ouercommeth
the
body
by
destroying
man
.
So
is
sinne
.
Can
there
bee
a
rush
growe
without
water
,
or
sicknesse
where
there
is
no
sinne
?
Iob.
8.11
.
Search
downe
to
the
bottome
of
thine
heart
,
and
thou
shalt
finde
the
fountaine
of
the
euill
to
be
within
thee
,
that
thou
maist
purge
it
by
vnfained
repentance
.
Next
consider
,
Doctr.
The
bestremedie
againd
diseases
,
is
to
goe
vnto
the
Lord
.
2
Kin.
20.2
.
Vse
.
How
God
cures
sin
.
Simil.
that
as
this
his
ficknesse
comes
from
God
,
so
he
turnes
to
him
for
remedie
.
Diseases
are
Gods
arrowes
shot
by
his
owne
hand
;
why
should
we
not
then
with
Ezekiah
turne
to
the
wall
,
and
mourne
to
him
that
he
may
helpe
vs
?
For
so
skilfully
deales
the
Lord
with
vs
,
that
hee
cures
our
sinnes
by
our
diseases
and
visitations
,
albeit
they
spring
out
of
sinne
;
as
Physitians
doe
,
curing
the
sting
of
the
Serpent
,
by
the
ashes
of
the
dead
Serpent
:
so
by
the
bud
and
fruit
of
sinne
he
cures
sinne
;
and
God
is
so
infinitely
wise
,
that
he
applies
that
kinde
of
disease
to
his
patient
which
is
fittest
for
such
a
sinne
.
And
indeed
as
there
be
monstrous
sins
fallen
forth
in
this
ourage
,
Monstrous
sinnes
produce
vnwonted
sicknesses
.
which
the
former
ages
knew
not
;
so
likewise
hath
the
Lord
punished
them
with
vnwonted
sicknesses
vpon
mens
bodies
,
whose
nature
Galen
,
Hippocrates
,
or
the
best
Physitians
haue
neuer
yet
discouered
.
And
therfore
the
Lord
remoue
from
vs
these
sinnes
,
Cause
of
diseases
.
1.
The
contempt
of
the
Gospel
.
2
Apostasie
from
Gods
truth
.
that
he
may
take
from
vs
these
iudgements
,
but
namely
the
contempt
of
the
Gospell
,
Word
and
Sacraments
(
for
which
many
are
tyed
to
the
bed
of
sicknesse
)
and
this
abominable
Apostasie
from
Gods
truth
to
Idolatrie
,
which
God
is
like
to
punish
fearefully
by
desertion
.
The
word
meaneth
not
onely
a
troubling
,
but
also
a
trembling
.
Marke
finally
,
that
the
word
according
to
the
Originall
,
signifieth
not
only
a
troubling
or
obstupifying
,
but
also
a
shaking
or
trembling
,
of
which
the
Poet
saith
,
—
Gelidusque
per
ima
cu●urrit
Ossatremor
.
—
That
is
,
The
cold
trembling
ran
thorow
the
deepest
bones
.
This
teacheth
vs
,
Vse
.
The
force
of
sin
will
shake
our
strongest
parts
.
that
sinne
can
shake
the
strongest
part
we
haue
,
for
if
our
bones
were
stones
and
mountaines
,
yet
if
sinne
sease
on
them
it
would
shake
them
asunder
.
VERSE
3.
Vers
.
3
My
soule
also
is
sore
troubled
:
but
Lord
how
long
wilt
thou
delay
?
Doctr.
1
NOw
he
expounds
the
other
part
of
his
sorrow
,
which
is
a
Spirituall
disease
,
the
troubles
of
Conscience
,
Spirituall
trouble
greater
than
temporall
.
Reason
.
farre
greater
,
yea
and
more
importable
than
the
other
:
for
as
the
soule
is
a
more
subtill
and
Spirituall
substance
,
beginner
of
all
life
and
motion
in
man
,
it
must
feele
the
selfe
more
when
it
is
troubled
and
wounded
,
I
will
therefore
by
the
help
of
God
intreat
here
about
the
trouble
of
Conscience
,
and
deduce
it
in
all
particulars
,
that
if
it
please
God
at
any
time
to
waken
your
conscience
,
ye
may
haue
remedie
in
time
to
pacifie
it
.
Doctr.
Yokefellowes
in
sin
,
yoke-fellowes
in
punishment
.
My
soule
:
]
Yokefellowes
in
sinne
are
yokefellowes
in
paine
;
the
soule
is
punished
for
informing
,
the
body
for
performing
,
and
as
both
the
informer
and
performer
,
the
cause
and
the
instrument
,
so
shall
the
stirrer
vp
of
sinne
and
executer
be
punished
.
That
man
hath
a
soule
.
But
here
appeares
first
,
that
as
a
man
hath
a
body
,
so
likewise
hath
he
a
soule
,
and
as
the
one
is
pained
,
so
likewise
is
the
other
.
And
yet
(
alas
)
there
are
many
who
thinke
they
haue
not
a
soule
.
There
were
Sadduces
who
denied
that
there
were
spirits
,
Two
sorts
of
Sadduces
.
Psal.
14.2
.
these
were
Sadduces
by
prosession
,
but
this
Age
hath
the
like
by
action
.
The
wicked
haue
said
in
their
heart
,
there
is
not
a
God
:
and
therefore
seeing
the
soule
sinneth
,
Vnlawfull
pleasures
bring
lawful
paines
.
of
necessitie
;
the
vnlawfull
pleasures
thereof
must
be
punished
with
lawfull
paines
:
for
it
is
better
to
suffer
a
short
and
momentanie
tribulation
in
this
world
to
subdue
sinne
in
vs
,
than
to
vnder-lie
eternall
punishment
of
the
soule
in
hels
fire
.
How
to
know
when
the
soule
is
at
true
peace
with
Ged
.
But
before
wee
can
speake
of
the
trouble
of
the
soule
,
let
vs
finde
out
,
when
the
soule
is
in
a
good
constitution
and
at
peace
.
The
peace
of
the
soule
,
is
the
tranquilitie
of
the
minde
vpon
the
assurance
of
Gods
fauour
in
Christ
:
Being
therefore
iustifyed
by
faith
,
Rom.
5.1
.
we
haue
peace
with
God
in
Christ
Iesus
.
Grace
begins
and
brings
peace
,
and
therefore
these
two
are
alwaies
conioyned
,
Rom.
1.7
.
Grace
and
peace
from
God
the
Father
.
Let
no
man
thinke
to
get
that
peace
that
passeth
vnderstanding
,
Phil.
4.7
.
but
by
Gods
free
mercie
and
forgiuenesse
of
sinnes
.
But
there
be
many
that
cry
peace
,
peace
,
2
King
.
9.18
,
19.
and
say
vnto
the
Lord
(
as
Ioram
said
to
Iehu
)
Is
there
peace
?
To
whom
he
shall
answer
,
What
hast
thou
to
doe
with
peace
?
and
as
there
is
a
great
and
apparant
similitude
betweene
sleeping
and
swouning
,
Similitude
of
true
and
false
peace
the
senses
being
then
both
closed
:
yet
is
there
great
contrarietie
,
the
one
being
the
messenger
of
life
,
the
other
of
death
;
So
is
there
bewixt
the
peace
of
the
godly
like
a
refreshing
sleepe
,
and
the
counterfeit
securitie
of
the
wicked
leading
them
to
eternall
paine
with
the
rich
Glutton
:
Luk.
16.23
.
so
their
peace
is
worse
than
any
warre
that
euer
was
.
Ionah
was
sleeping
when
the
tempest
was
raging
,
Ionah
1.
●
.
and
the
waues
were
ouerwhelming
the
ship
;
so
men
are
in
securitie
when
God
is
pursuing
them
in
his
iudgements
:
It
were
good
we
were
wakened
in
time
.
Simil.
Party
gold
hath
a
similitude
with
true
gold
;
Tokens
to
know
peace
from
securitie
.
1.
Token
.
so
securitie
a
great
appearance
of
true
peace
.
But
by
these
tokens
yee
may
discerne
the
one
from
the
other
.
First
,
consider
who
made
thy
peace
with
God
,
1.
Token
.
was
it
thy
Peace-maker
Iesus
Christ
?
or
is
thy
agreement
made
by
any
creature
?
or
trusts
thou
by
thy
merits
to
be
at
one
with
God
?
all
things
in
heauen
or
in
earth
are
reconciled
by
his
bloud
;
Ro.
5.9
,
10.
Luk.
3.22
.
He
is
Gods
well
beloued
Sonne
in
whom
he
is
well
pleased
.
He
is
the
authour
and
finisher
of
our
faith
.
Heb.
12.2
.
He
hath
broken
the
partition
wall
.
He
hath
brought
peace
to
them
that
are
farre
and
neere
.
Eph.
2.17
.
2
Thes.
3.16
Hee
is
the
God
and
Lord
of
peace
,
Heb.
7.2
.
the
King
of
Salem
,
by
whom
the
Saints
sought
peace
.
The
Virgin
called
him
God
and
Sauiour
.
Luke
1.47
.
Rom
1.8
.
And
Paul
saith
,
I
thanke
God
through
Iesus
Christ
.
And
Peter
,
To
whom
should
we
goe
?
thou
hast
the
words
of
eternall
life
.
Iohn
6.68
.
And
Iohn
,
If
any
man
sinne
we
haue
an
Aduocate
.
I
Iohn
2.1
.
Why
then
should
we
seeke
reconciliation
by
them
who
could
not
purchase
it
to
themselues
but
by
him
,
and
sendeth
vs
to
him
in
all
their
writs
?
Hypocrites
,
Pharisees
,
would
yee
extoll
the
seruant
with
disgrace
of
his
Master
,
seeking
not
his
honour
,
but
your
owne
gaine
?
God
helpe
the
poore
Papist
,
who
seeketh
lying
vanities
,
forsaking
Gods
mercies
.
Next
,
thou
must
obserue
the
forme
how
thy
peace
was
wrought
,
for
if
thou
hast
gotten
peace
to
thy
conscience
,
first
,
no
doubt
thou
hast
found
a
warfare
,
and
a
battell
,
the
flesh
rebelling
against
the
spirit
,
nature
against
grace
:
Esau
and
Iacob
must
striue
together
in
the
belly
of
Rebecca
,
Gen.
25.22
,
23
and
after
a
mighty
combat
the
elder
serued
the
younger
.
The
Israelites
found
peace
,
but
after
many
and
sharpe
battels
,
with
much
shedding
of
their
bloud
.
First
you
must
see
Hell
,
then
Heauen
.
Repent
,
saith
Iohn
Baptist
,
and
then
he
addeth
,
Math.
3.2
.
for
the
kingdome
of
Heauen
is
at
hand
:
we
must
first
come
to
the
Mount
Sinai
,
Exod.
19.14
,
&c.
where
the
sound
of
the
thunder
,
earth-quake
,
lightnings
,
smoake
,
and
other
such
like
things
are
,
and
then
to
Mount
Sion
,
the
New
Ierusalem
,
Deut.
4.48
.
Reuel.
3.12
.
the
Vision
of
Peace
:
for
if
yee
see
not
God
first
in
the
throne
of
his
Iustice
,
yee
will
neuer
see
him
on
the
throne
of
his
mercy
.
The
deuils
rocking
.
The
deuill
Reprobates
in
a
cradle
,
and
lets
them
neuer
see
hell
till
they
be
in
it
,
2
King
6.20
,
&c.
as
the
Prophet
led
the
Aramites
into
the
midst
of
Samaria
,
before
their
eyes
were
opened
,
and
they
knew
where
they
were
.
Thirdly
,
3.
Token
.
remember
what
was
the
instrument
by
which
peace
was
wrought
in
thy
conscience
.
There
is
no
instrument
vnder
heauen
that
can
bring
peace
,
but
the
word
of
God
conueyed
by
the
mouth
of
his
seruants
,
of
which
is
said
,
Esay
52.7
.
&
Nahum
1.15
.
&
Rom.
10.15
.
O
how
beautifull
are
the
feet
of
those
who
bring
the
glad
tidings
of
peace
:
it
is
the
Gospell
of
peace
,
the
instrument
of
reconciliation
,
he
giueth
by
their
hand
,
the
wand
of
Peace
,
by
which
the
King
receiues
thee
in
his
fauour
.
Yee
who
contemne
the
word
and
the
Ministers
thereof
,
thinke
yee
to
get
peace
,
but
by
them
?
Christ
commanded
his
Apostles
to
what-euer
house
they
come
,
leaue
their
peace
there
;
Matth.
10.13
,
&c.
and
if
the
Sonne
of
peace
be
in
that
house
,
their
peace
shall
abide
;
if
not
,
depart
.
Gods
seruant
euer
bringeth
peace
with
him
,
and
reconciles
men
with
God
,
with
men
,
with
heauen
,
with
earth
:
therefore
welcome
him
to
thy
house
,
as
thou
wouldst
welcome
his
Master
.
Matt.
10.40
.
He
that
receiues
you
receiues
me
.
O
gracelesse
generation
of
men
,
who
dislike
Gods
seruants
,
and
gladly
would
welcome
this
deuill
comming
by
Iesuits
.
Finally
,
4.
Token
.
try
how
thou
hast
entertained
that
peace
:
if
it
be
truly
purchased
,
thou
wilt
vse
all
the
meanes
thou
canst
to
nourish
it
,
and
what-euer
may
breake
it
,
Sin
breaketh
peace
with
God
.
that
thou
wilt
eschew
,
which
is
namely
sinne
,
which
for
this
cause
thou
wilt
flie
,
and
auoid
,
both
in
thought
,
word
and
deed
,
wherein
thou
maist
offend
Gods
diuine
Maiestie
,
imitating
therein
the
example
of
those
who
once
haue
felt
a
dint
of
the
wrath
of
their
Prince
,
and
being
reconciled
to
him
,
will
be
loth
to
offend
him
againe
:
Simil.
So
thou
once
being
at
peace
with
God
,
labour
to
eschew
all
occasions
whereby
thou
mayest
displease
him
.
And
thus
much
concerning
the
peace
of
the
soule
.
Now
let
vs
see
how
it
may
be
disquieted
,
Disquioted
soule
not
worst
,
in
the
meane
time
considering
with
our selues
,
that
sometime
the
soule
when
it
is
disquieted
,
is
not
in
worse
case
with
God
,
but
he
maketh
it
to
be
like
the
poole
of
Bethesda
,
Iohn
5.1
.
which
being
troubled
by
the
Angell
was
a
present
remedie
vnto
such
as
were
cast
thereinto
:
euen
so
the
poole
of
the
conscience
being
troubled
,
God
oftentimes
cureth
the
man
who
is
cast
into
that
trouble
;
and
therefore
no
man
ought
to
thinke
the
worse
of
any
Christian
who
is
thus
handled
.
The
true
trouble
of
Conscience
is
made
by
Gods
goodnesse
to
his
children
,
Trouble
of
conscience
a
medicine
to
purge
the
soule
from
sin
a
singular
medicine
to
purge
their
soule
which
is
disquieted
:
for
euen
as
in
the
naturall
constitution
of
mans
body
,
when
the
corrupt
humours
striue
to
extinguish
the
naturall
power
of
his
life
,
and
doe
trouble
his
stomacke
maruellously
,
the
Physitian
to
help
nature
for
expelling
of
those
humours
,
giueth
the
Patient
medicine
,
which
with
great
a
doe
&
molestation
of
the
person
in
the
end
bringeth
health
.
So
when
sin
and
grace
are
combating
in
the
conscience
,
Simil.
God
out
of
that
trouble
maruellously
bringeth
and
vnexpected
health
.
This
trouble
of
conscience
is
not
a
mark
of
a
reprobate
.
Neither
must
men
thinke
trouble
of
Conscience
to
be
a
marke
of
a
reprobate
,
but
rather
of
one
,
whose
conscience
is
so
tender
and
thin-skinned
and
strait
,
that
it
can
abide
nothing
which
separateth
God
from
it
:
like
as
a
most
louing
wife
who
is
so
far
addicted
to
please
her
husband
,
that
she
can
abide
nothing
,
no
not
in
her
very
looke
to
offend
him
,
and
that
the
change
of
his
countenance
is
very
death
vnto
her
,
his
absence
hell
;
so
it
is
the
greatest
trouble
that
euer
a
man
can
feele
in
this
world
,
to
be
put
vpon
the
racke
of
Gods
anger
,
yea
and
most
represents
the
paine
of
hell
,
which
made
Solomon
say
,
Pro.
18.14
.
But
a
troubled
spirit
who
can
beare
?
There
be
many
things
which
trouble
the
soule
(
which
is
not
the
trouble
of
conscience
;
Trouble
of
soule
is
not
alwayes
trouble
of
conscience
.
for
then
properly
the
soule
must
be
troubled
with
some
spirituall
cause
)
for
oftentimes
because
of
its
coniunction
with
the
bodie
,
it
is
affected
with
the
miseries
thereof
,
and
namely
with
these
foure
.
First
,
the
soule
is
pined
pitifully
with
the
care
of
these
worldly
things
,
4.
Things
which
trouble
the
soule
,
with
their
remedies
.
which
turmoyle
her
night
and
day
,
that
shee
can
get
no
rest
;
for
which
cause
our
Sauiour
calleth
them
thornie
cares
(
because
they
pricke
men
through
the
heart
)
and
so
oft
forewarneth
men
,
1.
Worldly
cares
.
Luk.
21.34
.
that
they
be
not
vexed
therewith
:
if
these
men
who
had
this
excessiue
care
were
troubled
in
conscience
,
I
thinke
the
world
would
be
full
of
them
.
Indeed
I
thinke
ouer-great
care
which
is
Auarice
,
as
it
is
the
root
of
all
euill
;
so
when
thy
conscience
shall
be
once
stirred
,
it
will
become
thy
greatest
torment
,
so
that
thou
shalt
loath
those
riches
which
before
thou
louedst
.
Remedie
.
Marke
of
repentance
Luk.
10.42
.
Therefore
let
all
your
care
be
drawne
to
seeke
that
onething
,
how
ye
may
serue
and
seeke
God
,
and
eschew
sinne
,
which
is
one
of
the
marks
of
true
repentance
.
The
second
thing
which
troubleth
the
Soule
is
Anger
,
2.
Trouble
Anger
.
which
is
like
a
fire
burning
it
vp
,
which
if
it
continue
will
consume
it
.
This
is
a
most
dangerous
euill
,
of
which
Iob
saith
,
Anger
killeth
the
foole
,
and
Enuie
the
idiot
.
Iob
5.2
.
For
remedie
against
it
,
it
is
best
to
embrace
Dauids
and
Pauls
exhortation
,
Remedie
.
Psal.
4.5
&
Ephes.
4.25
.
Be
angry
and
sinne
not
:
and
this
yee
may
doe
,
if
all
your
anger
be
conuerted
against
sinne
.
The
third
is
Sorrow
,
3.
Trouble
Sorrow
.
which
is
a
passion
wearying
the
Soule
,
and
pressing
it
downe
,
contracted
of
some
worldy
losses
,
of
goods
and
children
;
and
yet
this
is
not
the
trouble
of
which
I
speake
.
Remedie
.
But
to
remedie
this
,
it
is
good
that
all
our
sorrowes
may
be
for
sin
and
the
offence
done
to
God
.
And
lastly
,
4.
Trouble
Feare
.
feare
shakes
the
soule
as
an
earth
quake
,
when
it
is
afraid
for
any
corporall
danger
,
Psal.
53.5
.
Prou.
28.1
.
of
whom
it
is
said
,
The
wicked
are
smitten
with
feare
,
and
flee
when
none
are
pursuing
them
.
The
remedie
.
But
to
amend
this
,
it
is
requisite
that
our
feares
be
reduced
to
this
principall
feare
,
that
we
feare
to
offend
God
,
and
this
feare
will
free
vs
from
all
our
feares
.
The
trouble
of
conscience
then
commeth
only
for
sin
,
How
the
trouble
of
conscience
commeth
.
and
for
the
absence
of
God
from
the
soule
(
for
when
he
is
present
,
it
can
see
no
sin
)
his
presence
is
as
the
Sun-beames
chasing
away
the
clouds
of
our
sins
,
but
when
he
obscures
himselfe
,
then
the
soule
sees
her
sinnes
,
and
perceiues
and
feeles
him
absent
:
out
of
which
two
ariseth
that
which
wee
call
the
trouble
of
conscience
,
which
is
a
felt
desertion
of
God
,
What
the
trouble
of
conscience
is
.
wherein
the
creature
by
a
spirituall
eclipse
seeth
not
the
Creator
in
the
mirror
of
the
Gospell
,
neither
thinks
that
his
promises
appertaine
to
them
,
neither
findes
God
hearing
their
prayers
,
neither
feeles
comfort
in
the
Word
and
Sacraments
,
neither
findes
God
blessing
him
in
his
actions
,
but
as
a
man
left
to
himselfe
,
and
a
prey
to
the
Deuill
,
except
God
support
him
.
He
sees
the
heauen
as
a
fire
aboue
him
,
and
hell
as
an
open
gulfe
beneath
him
,
men
and
Angels
his
enemies
,
and
the
deuds
his
burials
.
Behold
in
what
a
case
this
man
is
in
,
Simil.
euen
as
a
childe
left
in
the
wildernesse
by
his
parents
,
to
be
a
prey
to
wilde
beasts
,
so
is
a
soule
deserted
of
God
.
But
because
I
haue
spoken
at
great
length
of
the
trouble
of
Conscience
it selfe
,
of
her
causes
and
ends
,
of
her
diseases
and
remedies
in
my
booke
of
Meditations
on
the
seuen
dayes
,
I
referre
the
Reader
thereto
,
not
willing
to
vse
any
repetition
.
But
Lord
how
long
:
]
Now
yee
haue
heard
both
the
corporall
diseases
of
Dauid
,
and
spirituall
,
that
as
his
body
and
soule
mutually
sinned
,
so
both
were
mutually
pained
,
and
both
againe
cured
,
albeit
not
so
soone
as
Dauid
desired
,
and
therefore
longing
for
the
Lords
presence
he
subioynes
;
But
Lord
how
long
wilt
thou
delay
?
A
troubled
heart
hath
abrupt
speeches
to
God
.
Which
is
an
abrupt
interrogation
,
when
through
the
vehemencie
of
his
perturbation
he
curreth
his
speech
;
which
the
Orators
by
a
figure
call
Aposiopesis
,
when
men
cannot
vtter
clearely
and
fully
their
minde
,
through
the
greatnesse
of
their
griefe
.
The
like
whereof
we
haue
in
the
13
Psalme
,
How
long
wilt
thou
forget
me
,
O
Lord
;
for
euer
?
and
,
Psal.
79.5
.
&
89.46
.
Lord
how
long
wilt
thou
be
angry
,
for
euer
?
and
,
Lord
how
long
wilt
thou
hide
thy selfe
,
for
euer
?
Habak.
1.2
.
O
Lord
,
how
long
shall
I
cry
,
and
thou
wilt
not
heare
?
And
the
soules
that
were
vnder
the
Altar
slaine
for
the
testimonie
of
the
truth
,
cry
,
Reuel
.
6.10
How
long
Lord
,
holy
and
true
,
&c.
Out
of
this
we
haue
these
three
things
to
obserue
.
Doctr.
An
appointed
time
set
by
God
for
the
end
of
our
crosses
.
First
,
that
there
is
an
appointed
time
,
which
God
hath
measured
for
the
crosses
of
all
his
children
,
before
which
time
they
shall
not
be
deliuered
,
and
for
which
they
must
patiently
attend
,
not
thinking
to
prescribe
times
to
God
for
their
deliuerie
,
or
limit
the
holy
One
of
Israel
.
Exo.
12.40
.
The
Israelites
remained
in
Aegypt
till
the
complete
number
of
400
yeares
were
accomplished
.
Ps.
115.18
.
Ioseph
was
three
yeares
and
more
in
the
prison
,
till
the
appointed
time
of
his
deliuerie
came
.
The
Iewes
remained
70.
yeares
in
Babylon
.
Dan.
9.2
.
Simil.
So
that
euen
as
a
Physitian
appointeth
certaine
times
to
the
Patient
,
both
wherein
he
must
fast
,
and
be
dieted
,
and
wherein
he
must
take
recreation
:
So
God
knoweth
the
conuenient
times
both
of
our
humiliation
and
exaltation
.
The
impatience
●f
our
nature
vnder
the
crosse
.
Next
,
ye
see
the
impatience
of
our
nature
,
in
our
miseries
,
our
flesh
still
rebelling
against
the
Spirit
,
which
oftentimes
forgetteth
i●
selfe
so
farre
,
that
it
will
enter
in
reasoning
with
God
,
and
quarrelling
with
him
,
as
we
may
reade
of
Iob
,
Ionas
,
&c.
and
here
also
of
David
.
Thirdly
,
albeit
the
Lord
delay
his
comming
to
releene
his
Saints
,
yet
hath
he
great
cause
if
wee
could
ponder
it
:
for
when
wee
were
in
the
heat
of
our
sinnes
,
many
times
he
cryed
by
the
mouth
of
his
Prophets
and
Seruants
,
Our
iust
recompence
from
God
.
O
fooles
!
how
long
will
you
continue
in
your
folly
?
and
we
would
not
heare
;
and
therefore
,
when
we
are
in
the
heat
of
our
pains
,
thinking
long
,
yea
euery
day
a
year
till
we
be
deliuered
,
let
vs
consider
with
our selues
the
just
dealing
of
God
with
vs
,
that
as
he
cried
and
we
would
not
heare
;
so
now
we
cry
,
&
he
will
not
heare
.
VERSE
4.
Returne
ô
Lord
:
deliuer
my
soule
:
saue
me
for
thy
mercies
sake
.
DAVID
before
hath
vsed
some
arguments
to
moue
the
Lord
to
deliuer
him
from
his
present
troubles
:
the
first
whereof
was
taken
from
his
infirmitie
;
the
next
,
from
Gods
mercies
,
hauing
an
obiect
before
them
,
his
miseries
.
Now
he
goes
forward
in
a
repetition
of
his
request
,
desiring
God
to
returne
to
him
.
Returne
ô
Lord
.
]
These
words
presuppose
that
in
his
tentation
God
was
alienated
from
him
,
Simil.
and
went
his
way
:
as
when
a
Physitian
goeth
from
his
patient
.
And
againe
,
that
he
had
felt
Gods
presence
sensibly
before
this
his
absence
,
not
that
God
indeed
at
any
time
vseth
to
absent
himselfe
from
his
elect
,
but
to
their
conception
and
iudgement
he
seemeth
to
do
so
,
when
they
feele
not
the
tokens
of
his
presence
at
some
time
,
for
their
humiliation
;
as
the
Sunne
goeth
not
out
of
the
firmament
,
Simil.
suppose
he
be
obscured
by
the
clouds
ouercasting
,
or
some
other
impediments
naturall
.
So
albeit
the
clouds
of
our
sinnes
and
miseries
hide
the
faire
shining
face
of
God
from
vs
,
yet
he
wil
pierce
thorow
,
&
dissipate
these
clouds
and
shine
clearly
vpon
vs
in
his
owne
appointed
time
.
How
God
is
said
to
returne
.
God
is
said
to
returne
to
vs
,
not
by
change
of
place
,
for
he
is
in
all
places
,
but
by
the
dispensation
of
his
gratious
prouidence
,
and
a
declaration
of
his
new
mercies
and
benefits
toward
vs
.
Such
a
returning
God
promised
to
Abraham
,
Gen.
18.10
I
will
certainly
come
againe
vnto
thee
according
to
the
time
of
life
,
and
lo
,
Sarah
thy
wife
shall
haue
a
sonne
.
So
he
promised
to
returne
to
the
Israelites
to
doe
them
good
,
Ier.
32.40
.
and
he
will
turne
againe
and
haue
compassion
vpon
vs
:
and
,
Ier.
12.15
.
returne
vnto
me
,
Zach.
1.3
.
and
I
will
returne
vnto
you
.
And
Iames
the
brother
of
our
Lord
,
Acts
15.16
.
bringeth
further
a
sentence
out
of
the
9
of
Amos
,
After
these
things
I
shall
returne
,
&
restore
the
Taberuacle
of
Dauid
.
Therefore
as
Dauid
hath
lamented
the
absence
of
God
in
the
former
verse
,
in
this
he
desireth
a
signe
of
his
presence
to
be
giuen
to
him
.
Herein
stands
our
happinesse
,
if
God
looke
fauorably
vpon
vs
,
for
then
all
things
prosper
well
in
our
hand
.
But
because
I
haue
spoken
largely
of
the
presence
and
absence
of
God
from
the
soule
,
in
my
Booke
on
the
seauen
words
which
our
Lord
spake
on
the
Crosse
,
and
namely
vpon
the
fift
word
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
whither
I
referre
the
Reader
who
is
desirous
to
vnderstand
any
more
of
this
subiect
.
Desperate
dangers
get
comfortable
remedies
.
Deliuer
my
soule
.
]
This
clearly
declareth
that
Dauid
hath
beene
in
some
extreame
dangers
both
of
his
spirituall
and
corporall
enemies
,
from
which
he
could
not
be
deliuered
,
but
by
the
mighty
hand
of
God
,
who
behoued
to
doe
violence
to
his
enemies
,
euen
as
Dauid
himselfe
deliuered
his
fathers
sheepe
from
the
clawes
of
the
Lion
,
1
Sam.
17.34
.
and
pawes
of
the
Beare
,
and
smote
them
both
.
So
it
is
miraculous
to
consider
in
how
desperate
perils
and
dangers
good
men
will
be
cast
,
wherein
no
doubt
they
would
perish
,
if
they
were
not
supported
by
the
mighty
hand
of
God
.
Doctr.
Saluation
onely
belongeth
to
God
.
Obserue
farther
,
that
it
lyeth
not
in
the
power
of
any
man
to
deliuer
himselfe
,
for
saluation
onely
belongeth
to
the
Lord
,
yea
,
whether
hee
worke
our
deliuery
mediately
or
immediatly
,
alwaies
he
is
to
be
praised
.
The
reason
why
Iehouah
so
often
named
.
I
finde
that
the
name
of
Iehouah
is
fiue
times
mentioned
in
this
prayer
,
which
is
emphatically
done
,
being
a
great
testimony
of
the
certainty
of
his
knowledge
,
that
hee
knew
assuredly
vpon
whom
he
called
,
not
vpon
an
vnknowne
God
,
but
vpon
him
who
manifested
himselfe
to
Moses
vnder
the
name
of
Iehouah
,
Exod.
6.
whereby
his
faith
was
greatly
strengthened
,
hauing
assurance
of
deliuery
by
him
who
onely
is
,
and
giues
being
to
others
,
&
makes
his
promises
to
be
extant
;
and
the
sweet
name
of
Iehouah
is
so
comfortable
to
a
Christian
,
that
in
the
middest
of
dangers
,
yea
at
deaths
doore
,
Pauls
defire
&
Dauids
conce●ing
lice
&
death
reconciled
.
it
will
not
onely
temper
the
bitternesse
of
affl●ctions
,
but
also
quite
take
them
away
.
Saue
me
:
]
This
ingemination
of
his
praier
,
to
be
deliuered
from
death
,
would
presuppose
that
Dauid
was
ouer-much
afraid
of
death
,
when
as
the
faithfull
should
not
loue
this
life
ouermuch
,
neither
feare
death
aboue
measure
,
but
ought
to
say
with
the
Apostle
Paul
,
Phil.
1.23
.
I
desire
to
be
dissolued
and
be
with
Christ
.
And
again
,
My
life
is
not
deare
to
me
,
that
I
may
finish
my
race
with
gladnesse
:
as
also
when
Agabus
prophecied
of
his
bonds
,
the
faithfull
of
Caesarea
requesting
him
not
to
goe
to
Ierusalem
,
answered
;
Acts
21.13
What
doe
ye
weeping
and
breaking
my
heart
,
for
I
am
not
onely
ready
to
be
bound
,
but
also
to
dye
at
Ierusalem
?
I
answer
.
Dauid
desired
the
continuation
of
his
life
to
settle
the
kingdome
in
Solomons
person
,
that
the
promises
of
God
might
be
confirmed
,
and
that
himselfe
might
haue
longer
space
to
giue
better
proofe
of
his
repentance
and
seruice
of
God
.
Paul
againe
by
his
death
knew
that
he
should
glorifie
God
more
,
and
edifie
his
Church
:
so
then
it
is
lawfull
either
to
seeke
life
or
death
,
prouiding
we
seeke
after
Gods
honour
,
and
to
the
end
that
Christ
may
be
to
vs
in
life
,
and
in
death
,
aduantage
.
Mercy
excludes
merit
.
For
thy
mercies
sake
:
]
In
the
duplication
of
his
suite
,
that
the
Lord
would
saue
him
both
in
body
and
soule
,
he
leanes
vpon
his
first
ground
,
that
is
,
the
mercies
of
God
,
he
renounceth
his
owne
merits
,
and
onely
takes
him
to
Gods
mercy
,
which
Bellarmine
writing
vpon
this
place
,
(
though
slenderly
,
and
not
beseeming
such
a
Scholler
)
doth
confesse
,
albeit
against
himselfe
in
his
controuerted
places
[
](A12260-e18150-b)*
*
De
iustificatione
&
de
meriti●
operum
,
O
magna
veritatis
vis
.
;
O
the
great
power
of
the
truth
.
It
behoueth
a
lyar
to
be
mindfull
,
for
that
Iesuit
hath
contradicted
himselfe
in
many
places
,
which
is
euidently
knowne
to
the
whole
world
:
as
also
,
he
lets
vs
see
the
absurditie
of
the
Papists
,
who
in
the
decree
of
the
Councell
of
Trent
in
the
Romane
Breuiary
,
printed
at
the
command
of
Pius
Quintus
,
at
Antuerpe
,
1594.
saith
,
Maria
mater
gratiae
,
mater
misericordiae
,
tu
nos
ab
hoste
protege
,
&
hora
mortis
suscipe
:
that
is
,
O
Mary
the
mother
of
grace
,
the
mother
of
mercy
,
protect
thou
vs
from
out
enemies
,
and
receiue
vs
at
the
houre
of
death
.
VERSE
5.
For
in
death
there
is
no
remembrance
of
thee
:
in
the
graue
who
shall
praise
thee
?
The
third
argument
taken
from
t●●e●d
of
his
d●s●e
to
liue
,
to
praise
God
FOr
in
death
:
]
The
third
argument
by
which
hee
would
moue
the
Lord
to
deliuer
him
,
is
taken
from
the
end
of
his
sute
,
to
wit
,
that
he
may
praise
God
:
this
he
doth
illustrate
by
the
contraries
,
If
I
dye
,
I
shall
not
remember
thee
nor
praise
thee
,
therefore
let
me
liue
that
I
may
doe
it
.
Bellarmine
and
Lorinus
,
two
Iesuits
,
doe
expound
this
,
not
of
temporall
death
,
which
Dauid
feared
,
but
of
eternall
death
,
warranting
themselues
by
men
of
their
owne
sect
,
such
as
Bonauenture
,
Lyranus
,
Hugo
Cardinalis
,
Campensis
,
Leo
Papa
,
Cassiodorus
,
and
the
rest
of
that
Order
,
who
against
Scripture
,
Conscience
,
Grammer
,
Logicke
,
Nature
and
Sense
,
haue
peruerted
and
throwne
the
word
of
God
,
yea
being
blinded
themselues
,
they
wilfully
study
to
blind
others
.
For
there
are
sundry
places
of
Scripture
,
specially
in
the
Psalmes
,
which
cleare
his
minde
in
this
matter
,
and
in
which
he
expounds
himselfe
,
and
what
hee
meaneth
by
this
death
,
and
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Reade
the
thirtieth
Psalme
and
the
ninth
verse
,
What
profit
is
there
in
my
bloud
,
when
I
goe
downe
to
the
pit
?
shall
the
dust
giue
thankes
vnto
thee
?
or
shall
it
declare
thy
truth
▪
Lyranus
and
Bellarmine
vpon
this
place
cannot
deny
,
but
that
here
is
to
be
ment
of
a
corporall
death
,
for
there
is
no
dust
in
hell
So
likewise
Psal.
88.10
.
Wilt
thou
shew
a
miracle
to
the
dead
,
or
shall
the
dead
rise
and
praise
thee
?
SELAH
.
shall
thy
louing
kindnesse
be
declared
in
the
graue
,
or
thy
faithfulnesse
in
destruction
?
shall
thy
woudrous
workes
be
knowne
in
the
darke
,
and
thy
righteousnesse
in
the
land
of
obliuion
?
Bellarmine
in
expounding
these
questions
,
takes
them
to
be
meant
of
a
temporall
death
,
which
here
he
denyes
,
albeit
that
graues
be
of
dead
bodies
,
but
not
of
dead
soules
.
But
to
confirme
his
opinion
,
hee
bringeth
in
the
38.
of
Isaias
,
vers.
18.
For
the
graue
cannot
confesse
thee
,
Death
cannot
praise
thee
:
they
that
goe
downe
to
the
pit
cannot
hope
for
thy
truth
.
As
also
the
115.
Psalme
,
vers.
17.
The
dead
praise
not
the
Lord
,
neyther
any
that
goe
downe
to
the
place
of
silence
.
For
the
dead
in
body
,
when
they
lacke
the
senses
of
their
body
,
doe
not
any
longer
enioy
earthly
benefits
,
yea
,
they
liue
not
according
to
the
flesh
,
they
praise
not
God
with
a
corporall
mouth
,
neyther
yet
giue
him
thankes
for
earthly
things
:
and
this
interpretation
hee
giueth
to
these
places
,
albeit
after
hee
would
interpret
it
of
hell
,
to
maintaine
his
heresie
,
and
deceiue
poore
ignorants
:
for
wee
know
that
mens
bodies
goe
not
downe
to
hell
before
the
resurrection
.
In
like
manner
expounding
t●e
seuenteenth
verse
of
the
hundred
&
eighteenth
Psalme
,
I
shall
not
dye
,
but
liue
and
show
the
workes
of
God
,
hee
inclineth
to
our
iudgement
,
and
onely
thinketh
it
to
be
meant
of
temporall
death
.
So
then
yee
may
see
vpon
what
little
ground
by
their
owne
confession
,
this
Psalme
is
ordained
by
the
Councell
of
Trent
,
to
be
sung
for
the
soules
that
are
in
Purgatory
.
But
there
arise
here
some
doubts
First
,
Obiect
.
how
is
it
said
,
that
men
remember
not
God
being
dead
?
It
is
to
be
answered
,
Answer
.
that
their
bodies
cannot
remember
him
seeing
they
haue
no
sense
nor
reason
,
and
he
speaketh
onely
of
a
part
,
for
our
soules
will
both
remember
him
and
praise
him
.
Next
,
Obiect
.
how
this
place
agreeth
with
the
sixteenth
of
Luke
,
the
27.
and
28.
verses
,
where
the
rich
glutton
desired
Abraham
to
send
some
from
the
dead
to
his
fiue
brethren
,
to
aduertise
them
of
the
paines
of
Hell
?
Yee
shall
know
that
this
is
a
plaine
Allegorie
,
Answer
.
neyther
yet
this
his
desire
was
a
part
of
God●
honour
▪
because
he
seeketh
that
which
is
contrary
to
Gods
will
.
For
it
is
his
will
that
they
should
heare
Moses
and
the
Prophets
,
but
not
that
hee
should
send
one
from
the
dead
to
teach
them
.
Finally
,
how
this
place
agreeth
with
that
,
Philip.
2.10
.
That
at
the
name
of
Iesus
euery
knee
should
bow
,
both
of
things
in
heauen
,
and
things
in
earth
▪
and
things
vnder
the
earth
?
It
is
to
be
vnderstood
that
this
is
spoken
allegorically
,
and
the
meaning
thereof
is
,
that
all
creatures
shall
acknowledge
his
power
and
authoritie
,
but
not
that
these
that
are
in
heauen
,
or
vnder
the
earth
,
haue
knees
wherewith
to
bow
.
Vse
.
While
we
liue
praise
God
in
our
bodies
.
Now
let
vs
make
our
vse
and
profit
of
this
matter
,
and
learne
by
this
argument
,
that
while
we
are
in
this
world
we
keepe
in
thankfull
remembrance
the
benefits
which
God
hath
giuen
vs
:
for
if
we
be
remoued
by
death
,
we
shall
praise
him
no
more
with
our
bodies
,
and
therefore
while
we
are
in
the
world
,
let
vs
pray
to
God
that
wee
neuer
liue
an
houre
longer
,
than
that
houre
wherein
we
may
be
praysing
our
Lord
,
eyther
in
our
thoughts
and
meditations
,
or
in
our
speeches
and
communications
,
or
in
our
actions
.
A
necessity
of
death
.
Concerning
death
:
Consider
first
,
that
there
is
a
necessitie
of
death
laid
vpon
al
flesh
,
wise
men
and
fools
,
Kings
and
Prophets
,
&c.
neyther
the
grandure
of
the
King
,
nor
holinesse
of
the
Prophet
can
exempt
them
from
death
.
Death
interrupteth
Gods
seruice
.
Next
,
that
it
interrupts
the
seruice
and
praise
of
God
,
as
it
destroyes
mans
nature
,
albeit
it
interrupteth
it
onely
for
a
time
,
and
in
a
part
;
the
soule
in
the
meane
time
praysing
God
vnder
the
Altar
,
till
that
both
soule
and
body
meet
together
,
and
praise
him
world
without
end
.
Lawfull
to
craue
continuance
of
our
life
:
Thirdly
,
that
it
is
lawfull
to
craue
the
continuance
of
our
life
,
to
the
end
that
wee
may
praise
God
.
Would
we
desire
the
continuance
of
our
life
,
that
we
may
continue
in
sin
,
God
forbid
.
Likewise
wee
may
desire
death
,
not
for
being
weary
of
temporall
paine
,
or
feare
of
shame
;
but
with
the
Apostle
,
that
we
may
be
dissolued
and
be
with
Christ
,
and
be
freed
of
the
burthen
of
sinne
by
our
death
.
Yet
in
both
our
desires
let
vs
submit
our selues
to
the
good
pleasure
of
God
,
and
say
with
our
Sauiour
,
Thy
will
be
done
,
not
as
I
will
,
Luke
22.42
but
as
thou
wilt
.
Fourthly
,
wee
see
in
his
sicknesse
he
seekes
the
continuation
of
his
life
at
Gods
hands
,
who
hath
the
issues
of
death
in
his
will
,
and
would
teach
vs
,
2
Chron
,
16.12
.
2
King
.
1.2
neyther
with
Aza
to
put
our
trust
in
the
Physitians
,
neyther
with
Ahaziah
to
goe
aske
counsell
at
Beelzebub
;
but
with
good
Hezekiah
turne
to
the
wall
,
2
Kin.
20.2
,
and
beg
the
prorogation
of
our
life
with
Dauid
from
God
.
Difference
betweene
the
de●re
of
the
godly
&
wicked
Finally
,
ve
see
what
shall
be
the
difference
betweene
the
desire
of
the
godly
and
the
wicked
,
in
their
contrary
desires
of
the
continuation
of
their
life
:
for
the
wicked
being
tyed
to
the
bed
of
sicknesse
,
craue
longer
life
,
to
the
end
they
may
enioy
their
riches
longer
,
and
vse
,
or
rather
abuse
them
:
in
the
meane
time
neuer
conceiuing
or
nourishing
an
hope
of
celestiall
good
things
.
But
the
godly
,
that
they
may
record
fruitfully
the
praises
of
God
in
the
congregation
of
the
righteous
,
and
preach
out
his
praises
:
besides
,
that
the
feare
of
death
is
in
the
reprobates
,
because
they
see
by
it
an
end
put
to
all
their
earthly
felicities
,
whereas
the
Elect
of
God
feare
it
,
because
by
it
they
are
drawne
from
among
men
,
with
whom
they
might
haue
magnified
the
name
of
God
.
If
ye
desire
to
reade
any
more
of
this
subiect
,
reade
the
forenamed
booke
of
Meditations
,
in
the
Meditation
of
death
.
VERSE
6.
I
fainted
in
my
mourning
:
I
cause
my
bed
euery
night
to
swimme
,
and
water
my
couch
with
my
teares
.
THis
argument
is
taken
from
the
person
of
the
Supplicant
,
which
is
set
downe
by
hyperbolique
Metaphors
,
The
greatnesse
.
expressing
his
great
wearinesse
,
his
teares
,
and
mourning
,
his
sobs
and
sighing
;
The
place
.
the
place
wherin
he
mourned
,
his
bed
;
the
measure
,
swimming
and
watering
of
the
same
;
the
time
,
all
the
night
;
The
time
.
The
adiunct
.
the
adiunct
thereof
,
the
dimnesse
of
his
eyes
,
vers.
8.
and
the
obiect
of
his
sorrow
,
his
enemies
,
or
rather
Gods
enemies
.
I
fainted
.
]
It
may
seeme
a
maruellous
change
in
Dauid
,
who
was
a
man
of
such
magnitude
of
minde
,
to
bee
so
farre
deiected
and
cast
downe
,
whereas
hee
preuailed
against
Goliah
,
against
the
Lyon
and
the
Beare
through
fortitude
and
magnanimitie
,
and
now
hee
is
sobbing
,
sighing
and
weeping
as
a
childe
.
It
is
another
thing
to
haue
to
doe
with
creatures
,
than
with
the
Creator
.
But
ye
must
vnderstand
that
he
hath
to
doe
with
diuers
persons
:
when
men
and
beasts
are
his
opposites
,
then
hee
is
more
then
a
conqueror
,
but
when
hee
hath
to
doe
with
God
against
whom
he
sinned
,
then
hee
is
lesse
then
nothing
.
Contrition
the
first
step
of
repentance
.
First
,
he
saith
(
as
the
word
beares
by
all
Interpreters
)
he
sighed
or
sobbed
,
which
is
the
first
degree
of
repentance
,
for
inward
contrition
in
the
heart
must
precede
all
the
outward
signes
of
repentance
,
and
is
most
acceptable
to
God
,
because
it
is
secret
,
and
onely
knowne
to
himselfe
.
And
herein
shall
a
Christian
try
and
discerne
himselfe
,
A
perfect
tryall
of
a
reformed
heart
.
if
there
neuer
passe
a
secret
cogitation
of
his
minde
,
which
is
not
accompanied
with
a
sob
vnto
God
.
Hezekiah
said
hee
mourned
like
a
Doue
,
Isay
38.14
▪
and
chattered
like
a
Swallow
.
Moses
spake
nothing
by
his
voyce
,
Exo.
14.15
and
the
Lord
said
,
1
Sam.
1.13
Why
cryest
thou
?
Anna
her
lips
moued
,
but
her
voyce
was
not
heard
.
God
regards
not
words
but
thoughts
.
Doctr.
Sobs
and
sighes
are
best
sacrifices
.
Next
,
yee
see
that
sobs
and
sighes
are
more
acceptable
to
God
,
than
any
seruice
wee
can
doe
to
him
:
and
in
these
Dauid
wearied
himselfe
for
his
sinnes
,
taking
such
paines
in
chastising
himselfe
,
and
(
as
the
Papists
translate
it
)
he
labored
in
his
sobbing
to
humble
both
his
soule
and
his
body
:
whereby
wee
should
learne
,
that
this
is
the
most
profitable
labour
,
when
we
can
worke
vpon
a
rebellious
heart
,
to
subdue
all
our
affections
to
the
obedience
of
God
,
and
mortification
of
the
same
.
Vse
.
We
should
take
paines
with
our
hearts
.
This
should
make
vs
ashamed
that
we
can
take
paines
vpon
any
thing
,
but
not
vpon
our
owne
heart
:
we
will
weary
our selues
vpon
any
earthly
vanitie
or
pleasure
,
but
we
are
wearied
of
the
seruice
of
our
God
,
yea
,
euen
of
the
smallest
point
of
repentance
and
humiliation
before
God
.
We
cannot
spend
our selues
better
(
since
we
must
be
spent
vpon
something
)
than
vpon
that
principall
part
of
his
seruice
,
which
hee
liketh
best
,
that
is
,
in
chastising
of
our
body
,
and
mortification
of
our
affections
:
for
it
is
said
,
Isai.
57.15
.
Vpon
whom
shall
the
Spirit
of
the
Lord
rest
?
Vpon
a
contrite
heart
.
Therefore
wo
bee
to
those
that
weary
themselues
in
the
workes
of
sinne
,
and
adde
drunkennes
to
thirst
,
Vse
Wo
to
such
as
weary
themselues
in
the
workes
of
sinne
.
Isai
.
●
.
11
.
and
can
neuer
be
satisfied
,
nor
goe
to
their
bed
till
they
haue
accomplished
some
wickednesse
.
In
my
mourning
:
]
First
,
he
sighed
and
sobbed
for
his
sinne
,
and
now
hee
mourneth
for
the
same
.
Looke
whereunto
our
follies
tend
?
The
pleasures
of
sinne
euer
end
in
displeasure
,
for
which
either
we
must
of
necessity
mourne
in
this
life
,
or
eternally
in
the
life
to
come
.
True
it
is
,
that
the
reprobate
,
as
also
naturall
and
vnregenerate
men
shall
poure
forth
many
thousand
teares
,
for
the
plagues
and
iudgements
which
God
layeth
vpon
them
,
which
are
but
the
fore-runners
and
beginnings
of
their
euerlasting
mourning
in
hell
:
but
the
mourning
of
the
Elect
preuenteth
many
sorrowes
which
would
befall
them
;
so
,
Doctr.
Mourning
for
sin
will
keep
vs
from
many
other
mournings
Exo.
12.30
.
if
wee
haue
grace
to
mourne
for
sinne
,
it
will
keepe
vs
from
many
other
mournings
.
The
Egyptians
had
an
vniuersall
mourning
thorow
all
their
houses
at
the
slaughter
of
their
first
borne
;
but
if
they
had
mourned
for
the
wrong
done
to
the
Israelites
,
they
needed
not
to
haue
mourned
for
the
plague
that
came
vpon
themselues
.
The
measure
of
the
mourning
.
I
caused
my
bed
swimme
:
]
The
measure
of
his
mourning
is
expressed
by
the
washing
and
swimming
of
his
bed
with
teares
,
which
indeed
is
an
hyperbolique
speech
,
and
doth
expresse
vnto
vs
the
vehemency
and
greatnesse
of
his
griefe
,
and
that
he
did
not
esteeme
light
of
his
sinne
,
Note
.
yea
,
I
may
affirme
neuer
had
man
greater
displeasure
for
so
short
a
pleasure
,
as
had
Dauid
:
neyther
was
he
in
worse
case
with
God
,
but
rather
the
multitude
of
his
teares
were
as
many
seales
of
Gods
fauour
towards
him
,
and
of
the
remission
of
his
sinnes
:
showers
be
better
then
dewes
,
Vse
yet
it
is
sufficient
if
God
at
least
hath
bedewed
our
hearts
,
&
hath
giuen
vs
some
signes
of
a
penitent
heart
:
if
wee
haue
not
riuers
of
waters
to
poure
forth
with
Dauid
,
neyther
fountaines
flowing
with
the
Magdalen
,
Luke
7.38
.
Ie●
.
9.1
.
Luk
22
62.
Let
vs
lament
that
we
cannot
mourne
.
Mat
9.21
.
Iohn
20
▪
27
Doctr.
God
regardeth
not
the
quantity
but
quality
of
our
repentance
Doctr.
The
place
of
our
sin
should
be
the
place
of
our
repentance
.
Gen
▪
3.6
Luk.
22.44
.
Psal.
4.4
.
Amos
6.4
.
nor
wi●h
Ieremy
desire
a
fountaine
to
be
in
our
head
,
nor
with
Peter
weepe
bitrerly
,
it
will
be
sufficient
if
we
lament
,
that
we
cannot
lament
;
and
mourne
that
we
cannot
mourne
;
yea
,
if
we
haue
the
smallest
sobs
of
sorrow
and
teares
of
compunction
,
it
they
be
true
and
not
counterfet
,
they
will
make
vs
acceptable
to
God
:
for
as
the
woman
with
the
bloudy
issue
that
touched
the
hemme
of
Christs
garment
,
was
no
lesse
welcome
to
Christ
than
Thomas
who
put
his
fingers
in
the
print
of
the
nailes
.
So
God
looketh
not
at
the
quantity
,
but
the
sincerity
of
thy
repentance
.
My
bed
:
]
The
place
of
his
sinne
is
the
place
of
his
repentance
,
and
so
it
should
be
,
yea
,
when
we
behold
the
place
where
wee
haue
offended
,
wee
should
be
pricked
in
the
heart
,
and
there
againe
craue
him
pardon
.
As
Adam
sinned
in
the
garden
,
and
Christ
sweat
bloudy
teares
in
the
garden
;
Examine
your
hearts
vpon
your
beds
,
and
conuert
vnto
the
Lord
;
and
whereas
yee
haue
stretched
forth
your selues
vpon
your
bed
to
deuise
euill
things
,
Repent
there
,
and
make
them
Sanctuaries
to
God
.
Sanctifie
by
teares
euery
place
which
ye
haue
polluted
by
sinne
:
Vse
.
And
let
vs
seeke
Christ
Iesus
in
our
bed
,
with
the
Spouse
in
the
Canticles
,
who
saith
,
Cant.
3.1
.
In
my
bed
by
night
I
sought
him
whom
my
soule
loued
.
Euery
night
:
Doctr.
One
hours
sinne
may
bring
many
nights
of
paine
.
Vse
.
]
So
one
houres
sinne
hath
brought
many
nights
paine
,
it
may
bee
done
in
one
houre
,
which
cannot
bee
amended
in
all
our
life
.
Learne
therefore
in
time
to
be
carefull
,
and
fall
not
into
that
ditch
,
out
of
which
hardly
can
ye
bee
freed
.
How
easie
is
it
for
a
man
to
fall
into
a
pit
,
but
with
what
difficultie
is
he
deliuered
there-from
?
Beware
therefore
in
time
I
pray
you
.
Adam
fell
in
such
a
pit
by
one
sinne
,
out
of
which
he
could
neuer
release
himselfe
.
What
shall
I
say
to
such
of
you
as
spend
all
the
night
in
riot
,
and
drunkennesse
,
and
whoredome
,
and
cardes
,
and
such
abhominable
follies
?
It
is
Gods
iudgement
if
ye
be
brought
to
doe
penance
as
many
nights
in
the
bed
of
sicknesse
,
that
your
feet
may
be
put
in
the
stocks
,
and
yee
bee
tied
to
your
bed
by
the
cords
of
sicknesse
,
as
ye
went
away
riotously
with
the
wild
As●e
,
Ier.
2.24
.
till
ye
were
taken
in
your
Mo●e●h
,
and
yee
be
brought
to
repent
in
your
bed
,
whe●e
ye
would
not
at
your
boord
,
and
bee
forced
●o
learne
a
lesson
in
Babel
,
where
yee
would
not
in
S●on
.
As
the
night
is
secret
,
Note
.
so
should
the
worke
of
thy
repentance
be
;
Repent
●hou
secretly
that
the
Lord
may
reward
thee
openly
.
Euery
night
:
Doctr.
Repen●ā●e
should
bee
constant
.
Doctr.
Tea●es
good
purgations
to
expell
sin
.
]
Marke
here
,
that
repentance
should
be
constant
,
not
one
night
▪
but
euery
night
.
And
water
my
couch
with
my
teares
.
]
Teares
are
good
purgations
wherewith
the
Lord
doth
expell
the
noisome
humours
of
our
corruptions
(
as
the
Physitian
giueth
medicine
to
purge
the
humours
of
his
patient
)
and
albeit
they
seeme
bitter
and
sower
for
the
season
,
yet
afterward
they
bring
forth
most
sweet
and
comfortable
fruits
of
righteousnesse
,
when
it
please●h
God
to
breake
vp
that
fountaine
in
a
mans
heart
,
and
breake
thorow
the
rocke
of
induration
,
then
that
exercise
of
repentance
and
mou●ning
is
so
delightfull
to
a
Christian
soule
,
that
there
is
no
exercise
of
his
religion
which
will
content
him
and
giue
satisfaction
to
his
poore
soule
,
if
it
be
not
s●asoned
with
some
sorrow
and
mourning
for
his
sinnes
:
which
made
Saint
Angustine
to
affirme
in
many
places
,
that
it
was
nor
p●ssible
,
that
repentance
could
bee
for
grieuous
sinnes
,
which
was
dry
,
and
not
watred
with
many
teares
.
It
is
no●
seemly
to
a
King
to
weep
for
his
owne
priuate
calamities
,
le●t
he
might
seeme
to
be
cast
downe
from
his
courage
;
but
nothing
more
royall
then
to
mourne
for
the
offence
of
the
King
of
Kings
.
what
force
tears
h●ue
with
God
.
Finally
,
ye
shall
marke
in
this
place
,
what
force
teares
haue
with
God
,
that
they
can
blot
out
the
multitude
of
iniquities
:
For
if
Alexander
being
informed
of
many
odious
crimes
giuen
vp
by
Antipater
against
his
mother
,
answered
that
one
mothers
teare
might
blot
many
papers
:
Simil.
So
must
wee
perswade
our selues
,
that
we
being
the
children
of
God
,
albeit
grieuous
accusations
be
giuen
against
vs
by
our
Anti-pater
the
deuill
,
yet
one
teare
of
our
repentance
will
blot
out
all
these
accusations
:
VERSE
7.
Mine
eye
is
dimmed
for
despite
,
and
sunke
in
,
because
of
all
mine
enemies
.
The
fift
argument
from
the
multitude
of
his
enemies
.
MIne
eyes
are
dimmed
:
]
The
fift
argument
,
from
the
multitude
of
his
enemies
,
that
are
troubling
him
,
when
God
is
afflicting
him
;
and
his
extraordinary
feare
,
noted
by
a
signe
,
dimnesse
of
his
eyes
.
The
eyes
of
man
are
made
by
God
as
two
lights
and
windowes
,
by
which
he
might
behold
his
wondrous
workes
,
and
glorifie
him
in
them
,
and
by
which
he
might
see
to
direct
all
his
actions
with
men
.
Psal.
8.3
,
4.
When
I
behold
(
saith
Danid
)
the
heauens
,
the
worke
of
thine
hands
,
(
he
gathers
this
out
of
his
sight
)
the
Moone
and
Starres
which
thou
hast
ordained
;
What
is
man
that
thou
art
mindfull
of
him
?
and
the
sonne
of
man
that
thou
visitest
him
?
The
Lord
for
this
end
hath
planted
the
eyes
,
but
the
deuill
hath
corrupted
our
soules
,
that
hee
maketh
them
instruments
of
wickednesse
,
in
lusting
by
them
euill
things
.
2
Sam.
2.2
.
Dauid
saw
Bathseba
.
The
Israelites
said
of
the
golden
Calfe
,
Behold
the
gods
which
brought
you
out
of
Aegypt
:
Exod.
32.4
a
man
sees
the
idoll
,
he
bowes
downe
to
it
,
he
lusts
after
it
;
he
sees
his
neighbours
wife
,
and
commits
adulterie
:
for
as
Christ
saith
,
Mat.
5.28
.
He
that
sees
a
woman
and
lusts
after
her
,
hath
committed
adultery
in
his
heart
already
.
Of
which
is
said
,
2
Pet.
2.14
.
their
eyes
are
full
of
adultery
.
He
sees
his
enemie
with
the
eye
of
the
Ba●ilisque
or
Cocatrice
to
murther
him
,
Prou.
6.17
.
and
this
proud
eye
is
one
of
the
sixe
things
which
the
Lord
abhorreth
:
he
seeth
his
neighbours
goods
to
lust
after
them
,
as
Achab
did
Naboths
vineyard
.
1
King
.
21.1
,
2.
Prou.
23.6
There
is
an
euill
eye
,
of
which
Salomon
saith
,
Eat
not
the
bread
of
a
man
that
hath
an
euill
eye
,
he
seeth
finally
to
circumuent
his
neighbour
:
of
which
also
Salomon
,
Pro.
10.10
.
Hee
that
winkes
with
his
eye
,
meditates
deceit
;
and
so
,
many
make
these
eyes
which
God
hath
giuen
them
,
as
it
were
two
lighted
candles
to
let
them
see
to
goe
to
hell
:
and
for
this
God
hath
requited
them
,
that
seeing
their
minde
was
blinded
by
the
lust
of
the
eyes
,
the
lust
of
the
flesh
,
1
Ioh.
2.16
▪
and
the
pride
of
life
;
God
hath
sent
sicknesse
to
debilitate
these
eyes
which
were
so
sharpe
sighted
in
the
deuils
seruice
,
and
their
lust
now
shall
cause
them
want
the
necessary
sight
of
their
body
.
Doctr.
Sin
blindes
both
soule
and
body
.
Pro.
23.29
.
Sinne
then
blinds
both
body
and
soule
.
To
whom
commeth
woe
,
blindnesse
of
eyes
,
&c.
to
him
that
sits
long
at
wine
.
In
the
sicknesse
thy
sight
is
so
darkned
that
thou
who
sawest
thy
neighbours
wife
,
shalt
now
scarce
know
thy
owne
wise
,
they
shall
be
blind
who
looke
thorow
the
windowes
:
when
God
chastiseth
man
for
his
sinne
,
The
right
vse
of
our
eyes
.
then
he
grow●●h
pale
and
woe
.
Out
of
this
we
haue
some
instructions
.
Vse
1
First
,
that
seeing
God
hath
giuen
vs
the
si●h●
of
our
eyes
,
we
should
also
make
a
couenant
with
them
(
as
Iob
did
)
That
we
beheld
not
a
woman
in
vaine
.
Iob
31.1
.
Next
,
that
wee
may
learne
to
looke
vp
to
heauen
,
and
diligently
ponder
Gods
workes
with
them
:
for
when
they
are
not
well
occupied
in
read●ng
,
beholding
,
and
pondering
good
things
,
then
the
deuill
will
take
occasion
to
abuse
them
other
waies
.
Thirdly
,
that
thou
wouldst
remember
that
hee
who
planted
the
eye
,
Psal
94
▪
16
Reu
1.14
.
sees
most
cleer●ly
himselfe
,
his
eyes
are
like
a
flame
of
fire
.
And
finally
,
when
thou
findest
thine
eyes
dimme
,
as
thou
must
confesse
the
abuse
of
them
,
so
thou
must
pray
to
God
,
that
hee
would
●lluminate
the
eyes
of
thy
minde
to
see
his
●●e
cy
;
Mat
5.8
.
Doct.
Christians
can
neuer
lacke
enemies
.
for
Blessed
are
the
pure
in
spirit
,
for
they
shall
see
God
.
Because
of
all
mine
enemies
:
]
First
yee
see
,
the
Church
and
her
true
members
neuer
can
want
enemies
,
either
within
or
without
,
aboue
,
ben●ath
,
and
about
h●r
;
yea
,
how
many
children
the
deuill
hath
,
let
a
Christian
perswade
himselfe
,
he
hath
as
many
aduersaries
.
And
the
Lord
raiseth
vp
enemies
against
him
for
great
and
necessary
causes
.
As
f●rst
,
to
tr●e
their
patience
.
Secondly
,
to
exercise
their
armour
wherewith
hee
hath
furnished
them
,
to
wit
,
the
sh●eld
of
faith
,
●ph.
6.16
.
Fo●
what
cause
God
raiseth
enemies
●gainst
vs
.
the
sword
of
the
word
,
the
h●●●me●
of
saluation
,
the
brest
plate
of
righteousnesse
,
which
a
Christian
must
put
to
proofe
.
both
●n
defending
himselfe
,
and
offending
his
enemies
.
Thirdly
,
hee
ra●seth
vp
enemies
against
him
,
tha●
hee
being
strictly
pursued
,
may
draw
neerer
to
himselfe
by
vnfamed
repentance
and
true
prayer
,
as
Dauid
did
in
all
his
conflicts
,
putting
vp
new
supplications
to
God
for
his
defence
and
deliuery
.
Fourthly
,
to
correct
their
sinnes
,
as
the
Israelites
in
Aegypt
had
Pharaoh
,
Exod
1
▪
2.
Iudg.
2.3
.
in
the
wildernesse
Moab
,
in
Palestina
the
Canannites
,
whom
God
reserued
and
kept
to
bee
prickes
in
their
sides
.
●en
31.5
.
&
●7
2.
&
39.17
.
Iacob
had
his
owne
Laban
,
and
Ioseph
had
Potiphars
wife
in
Aegypt
,
and
at
home
his
brethren
.
Neither
let
any
Christian
dreame
that
immunity
and
security
in
any
place
of
all
the
world
,
Vse
.
that
he
shall
bee
free
of
that
fiery
dragon
,
Reu.
1●
.
4
▪
who
doth
pursue
the
child
which
the
woman
hath
borne
;
but
let
him
prepare
himselfe
for
some
enemie
,
one
or
moe
,
who
shall
pursue
him
:
if
thou
be
vnder
the
standard
of
the
deuill
,
he
will
not
pursue
thee
;
but
if
thou
be
his
aduersarie
,
and
fightest
vnder
the
banner
of
Christ
,
then
be
assured
hee
will
bend
his
whole
forces
against
thee
.
Simil.
The
Pyrats
who
see
an
empty
Barke
swimming
the
sea
,
passe
by
it
:
but
if
shee
be
loaded
with
pretious
wares
,
then
they
will
assault
her
.
So
if
a
man
haue
no
grace
within
him
,
Satan
passeth
by
him
,
as
not
a
conuenient
prey
for
him
,
but
being
loaded
with
graces
,
as
the
loue
of
God
,
his
feare
,
and
such
other
spirituall
vertues
,
let
him
be
perswaded
,
that
according
as
hee
knowes
what
stuffe
is
in
him
,
so
will
not
faile
to
rob
him
of
them
,
if
in
any
case
he
may
.
What
is
the
cause
of
the
enmity
,
or
why
did
Cain
hate
Abel
?
because
hee
was
righteous
,
Gen.
4.5
.
The
naturall
hatred
betweene
the
seed
of
the
woman
and
the
Serpent
.
Gen.
3.15
.
the
other
iniust
.
There
is
a
naturall
feude
betwixt
the
seed
of
the
woman
,
and
the
seed
of
the
Serpent
,
which
God
hath
put
betweene
them
,
and
albeit
they
haue
neuer
done
them
iniury
,
yet
they
hate
them
deadly
,
because
their
deuillish
inclination
is
disposed
cruelly
against
them
:
What
iniurie
hath
the
Lambe
done
to
the
Lyon
?
and
yet
it
is
set
to
kill
it
,
and
thinketh
the
bloud
thereof
sweet
.
The
sweet
singing
bird
,
what
wrong
doth
it
to
the
Eagle
,
and
yet
she
seekes
to
deuoure
it
?
So
none
are
in
danger
but
Gods
children
,
his
birds
,
his
lambs
,
and
therefore
they
seeme
most
infortunate
,
for
as
much
as
all
bloody
murtherers
are
set
against
them
.
Vse
1
Art
thou
a
Lambe
?
the
Wolfe
is
going
about
to
deuoure
thee
;
but
herein
is
thy
comfort
,
the
Lord
is
thy
Shepheard
,
and
he
will
protect
thee
.
Vse
2
But
if
thine
enemies
doe
rise
vp
against
thee
,
first
runne
to
God
,
Counsels
to
a
persecuted
Christian
.
search
what
sin
thou
hast
done
,
and
repent
it
.
Next
,
consider
,
whether
thou
hast
deserued
their
wrath
,
be
not
persecuted
as
an
euill
doer
,
but
haue
that
within
thee
,
that
thou
maist
say
,
what
haue
I
done
.
Vse
3
Thirdly
,
repay
them
not
with
euill
:
If
thou
see
thine
enemie
hungry
,
giue
him
meat
,
Rom.
12
,
20
if
hee
thirst
,
giue
him
drinke
,
for
in
so
doing
thou
shalt
heape
coales
of
fire
on
his
head
.
Commit
vengeance
to
God
;
mine
is
vengeance
,
saith
the
Lord
,
Rom.
12.19
.
and
I
will
repay
it
.
Vse
4
Finally
,
comfort
thy selfe
in
this
,
thine
enemies
are
Gods
also
,
hee
will
curse
them
that
curse
thee
.
But
in
these
enemies
of
Christ
I
marke
the
malice
of
euill
men
,
that
when
God
is
chastising
a
Christian
for
his
sinne
,
then
they
afflict
that
man
,
as
the
Chaldeans
did
Iob
,
Iob
1.17
.
The
wicked
adde
vineger
to
our
gall
.
Mat.
12.20
.
they
contrary
to
the
practice
of
Christ
,
breake
a
brussed
reede
.
Next
,
Christians
are
not
destitute
of
their
passions
,
but
haue
their
owne
griefes
,
because
they
haue
great
enemies
:
they
feare
,
but
are
not
swallowed
vp
with
feare
,
for
God
comforts
them
.
Gen
18.2
.
and
32.28
.
Iacob
was
afraid
of
Esau
his
elder
brother
,
who
went
about
to
kill
him
,
but
God
sent
him
to
Padan-aram
,
and
the
Angell
that
wrestled
with
him
,
said
vnto
him
,
Because
thou
hast
had
power
with
God
,
thou
shalt
also
preuaile
with
men
.
VERSE
8.
Away
from
me
all
ye
workers
of
iniquity
,
for
the
Lord
hath
heard
the
voice
of
my
weeping
.
Dauids
●iumph
.
THe
three
last
verses
containe
Dauids
triumph
against
sin
and
sinfull
men
,
and
now
after
his
dangerous
battell
he
gets
a
glorious
victory
,
and
giueth
out
a
plaine
defiance
,
and
denounceth
warre
to
the
deuill
and
all
his
children
,
whereby
it
is
clearly
seene
that
the
spirituall
battels
of
Christians
howsoeuer
they
bee
sharpe
and
soure
in
the
beginning
,
Doct.
yet
they
haue
a
ioyfull
and
comfortable
end
:
They
sow
in
teares
,
A
Christians
comfort
is
at
the
end
of
the
ōflict
.
Psal
126.5
.
Gen
32.26
Doct.
Anhatred
of
sinne
,
a
marke
of
our
victory
against
sinne
.
1
Cor.
6.14
.
but
reape
in
toy
.
The
prayers
of
the
Elect
haue
good
and
comfortable
answers
.
Iacob
wrestled
with
the
Angell
and
night
,
but
was
blessed
of
him
in
the
morning
.
Next
,
obserue
that
this
is
an
vndoubted
token
that
wee
haue
gotten
victory
ouer
our
owne
sinnes
,
when
wee
haue
a
detestation
of
sin
in
others
,
and
we
separate
our selues
from
the
workers
of
iniquity
:
For
what
society
hath
light
with
darknesse
?
Wee
must
say
euery
one
of
vs
,
Away
from
me
,
I
will
haue
no
society
with
thee
,
thou
hast
no
society
with
God
:
as
all
the
members
of
the
body
that
are
bound
by
hid
sinewes
,
are
conioyned
by
an
vnspeakable
loue
amongst
themselues
,
but
they
haue
no
coniunction
with
any
one
that
is
cut
away
from
them
:
so
doe
all
the
children
of
God
,
Away
,
a
word
to
deuils
or
dogees
.
Doct.
A
Christian
should
flie
the
society
of
wicked
men
,
euen
as
much
as
the
company
of
de
deui●●
who
are
bound
by
the
band
and
vnity
of
one
Spirit
,
loue
and
cleaue
one
to
another
;
but
for
the
wicked
,
their
soule
hath
no
delight
in
them
.
Away
from
me
:
]
This
word
,
Away
.
is
a
word
either
to
a
deuill
,
or
to
a
dogge
,
depart
from
me
:
so
that
we
should
so
flie
the
society
of
euill
men
,
as
we
would
doe
the
deuill
himselfe
,
or
wilde
beasts
.
And
let
Princes
and
great
men
learne
of
Dauid
,
whom
to
choose
to
be
their
seruants
,
Vse
Teacheth
Kings
whose
companies
to
eschew
.
Ps.
101.6
,
7.
and
whom
to
banish
out
of
their
company
.
Let
their
eyes
be
vpon
the
faithfull
of
the
Land
,
that
they
may
dwell
with
them
,
and
let
those
that
walke
in
a
perfect
way
serue
them
:
let
not
deceitfull
person
dwell
within
their
house
,
nor
hee
that
telleth
lies
remaine
in
their
sight
.
But
alas
,
it
falleth
out
quite
contrary
:
Num.
12.14
Miriam
hauing
the
leprosie
,
was
shut
out
of
the
Campe
:
pestilentious
men
remoue
to
another
place
;
but
senselesse
and
bruitish
men
seeing
their
house
infected
with
sinne
,
will
so
much
the
more
entertaine
,
benefit
,
conuerse
,
and
esteeme
the
doers
thereof
.
All
ye
workers
of
iniquity
:
]
What
sort
of
sinners
we
should
shunne
.
Hee
doth
not
simply
reiect
all
sinners
(
for
then
hee
would
haue
had
none
with
whom
hee
might
conuerse
,
yea
hee
would
haue
chased
away
his
owne
selfe
)
but
onely
obstinate
sinners
,
such
in
whom
sin
reigneth
,
such
as
make
a
sport
of
sin
.
These
the
King
cannot
abide
,
but
puts
them
away
from
his
company
.
Simil.
Leu.
13.
and
12.
So
we
must
make
a
difference
of
sinners
;
for
as
there
was
in
the
Law
of
Moses
a
curable
Leprosie
and
a
fretting
,
the
one
discerned
from
the
other
;
Fretting
Leprosie
,
if
it
had
fallen
vpon
a
stone
of
the
house
,
it
should
be
pulled
out
and
cast
away
:
so
obstinate
and
impenitent
sinners
,
and
such
as
reioyce
in
their
sinne
,
should
bee
expelled
from
the
society
of
all
men
,
specially
Princes
and
Nobles
,
and
cut
off
as
a
noysome
gangrene
,
and
the
member
possessed
with
Saint
Anthonies
fire
,
lest
they
infect
others
.
All
:
]
Doct.
We
ought
not
to
partake
with
the
sins
of
the
greatest
persons
whatsoeuer
.
Heb.
13.17
.
Dan.
3.16
.
Act.
4.19
,
20
this
vniuersall
particle
excludes
all
persons
without
exception
;
so
that
neither
must
we
comport
with
the
sinnes
and
iniquities
of
Princes
and
great
men
,
whom
otherwise
we
are
commanded
to
obey
,
but
in
the
Lord
,
and
in
none
of
their
wicked
decrees
,
as
the
three
Children
would
not
obey
Nebuchadnezzar
,
neither
of
Prophets
,
Priests
,
or
Church
gouernours
(
as
Peter
and
Iohn
who
refused
the
decrees
of
the
Pharisies
,
the
Arch-priest
,
and
the
rest
of
that
rabulous
order
)
yea
although
they
pretend
visions
,
as
the
Romane
Church
and
their
followers
,
who
(
hauing
no
warrant
out
of
the
holy
Scriptures
)
thinke
their
name
to
bee
a
sufficient
warrant
for
all
their
edicts
,
although
they
be
altogether
contrary
to
the
word
of
God
,
yea
we
must
forsake
our
father
,
mother
,
brother
,
and
nearest
friends
,
and
be
not
compartners
of
their
iniquitie
by
obeying
them
:
For
whether
it
be
better
to
obey
God
or
man
,
iudge
yee
:
Acts
4.19
Mat
,
10.37
.
And
hee
that
loueth
father
or
mother
better
than
him
,
is
not
worthy
of
him
.
Psal.
45.10
Forget
thine
owne
people
(
saith
the
Spirit
)
and
thy
fathers
house
,
so
shall
the
King
haue
pleasure
in
thy
beautie
.
And
so
of
necessity
we
must
disclaime
all
sort
of
sinners
and
sins
,
to
the
end
we
may
embrace
Christ
.
Vse
.
This
directly
conuinces
such
sort
of
people
,
who
will
bee
content
,
yea
glad
to
part
with
some
sort
of
vices
,
keeping
in
the
meane
time
their
predominant
sin
,
the
idoll
of
their
heart
,
yea
to
detest
the
company
of
innumerable
wicked
persons
,
yet
wil
not
depart
from
some
with
whom
they
are
combined
by
some
particular
league
,
yea
though
they
were
excommunicate
,
of
whom
it
is
imoyned
to
vs
,
Either
quit
all
●ns
or
quit
none
.
not
bid
them
good
speed
.
But
yee
must
either
quit
all
or
keepe
all
,
and
bid
good
night
to
the
whole
garisons
of
the
deuils
army
,
or
berake
you
to
be
a
souldier
with
them
.
Moreouer
,
this
vniuersall
particle
,
All
,
sheweth
vs
,
that
there
is
a
great
multitude
that
worke
iniquity
;
Mat.
7.13
.
Doct.
The
multitude
of
consenters
to
euill
,
wil
not
warrant
our
consciences
.
1.
King
.
22.13
.
for
euen
as
the
way
is
broad
which
leadeth
to
perdition
,
so
there
are
many
who
walke
therein
;
therefore
yee
must
not
follow
the
multitude
in
euill
.
Neither
is
that
a
sufficient
argument
for
warranting
of
your
conscience
which
the
Gentleman
said
to
Michaias
,
All
the
Prophets
haue
said
to
the
King
,
Goe
to
Ramoth
gilead
,
let
your
words
be
as
theirs
.
But
be
answered
,
What
euer
the
Lord
putteth
in
my
mouth
,
that
will
I
speake
.
And
Iosua
resolued
well
,
Although
ye
would
all
forsake
the
Lord
,
yet
I
and
my
fathers
house
will
serue
him
.
Ios.
24.15
.
So
the
multitude
of
transgressors
,
either
in
Churches
or
commonwealths
,
will
not
warrant
the
conscience
,
as
I
haue
said
;
but
rather
as
I
may
say
with
Saint
Ierome
,
Multitudo
peecantium
est
fortifi●atio
errori●
;
A
multitude
of
sinners
,
is
a
strengthning
of
error
.
Ye
workers
:
]
Sinners
are
workers
indeed
,
Doct.
Sinnes
be
the
workmen
of
the
deuill
Ioh
8.34
.
and
sinne
is
a
worke
of
the
flesh
,
but
they
are
workmen
to
the
deuill
,
working
in
bricke
and
cl●y
to
Pharaoh
.
H●
that
c●mmitteth
sinne
(
saith
Christ
)
is
a
seruant
to
sinne
:
as
by
the
contrary
,
He
that
is
borne
of
God
sinnes
not
,
because
the
seed
of
God
is
in
him
.
The
worke
of
sinne
seemes
pleasant
and
againfull
,
but
in
the
end
yee
shall
find
it
both
vnplesant
and
painfull
,
Vse
.
when
you
get
your
wages
payed
you
from
your
master
the
Deuill
;
ye
shall
know
the
truth
of
that
saying
of
the
Apostle
,
The
reward
of
sinne
is
death
.
Rom
6.23
.
Ibid.
21.
And
in
another
place
,
What
haue
ye
gaine
whereof
now
ye
are
ashamed
,
whose
end
is
death
.
The
deuill
may
giue
you
the
bait
of
present
pleasures
,
but
he
lets
you
not
see
the
mischieuous
hooke
lying
vnder
the
bait
.
Vse
2
Let
vs
refuse
therefore
to
worke
any
longer
task
vnto
Satan
,
and
betake
vs
to
a
better
Master
and
better
seruice
,
and
work
in
the
Lords
vineyard
.
Iohn
6.27
.
Labour
after
that
meat
which
perisheth
not
,
whose
fruits
shall
be
eternall
life
.
Of
iniquity
:
]
Some
thinke
these
to
be
hypocrites
,
as
in
the
41.
Psalme
,
verse
7.
All
they
that
hate
me
,
whisper
together
against
me
,
euen
against
me
doe
they
imagine
mine
hurt
.
But
here
it
imports
more
,
when
he
cals
them
workers
of
iniquity
.
A
manifest
practice
of
their
wicked
deuices
in
their
actions
against
Dauid
,
What
iniquity
is
.
for
iniquity
is
that
which
is
contrary
to
equity
,
and
iustice
and
equity
is
defined
by
Cicero
,
Suum
cuique
tribuere
,
whereas
iniquity
is
to
defraud
any
man
of
his
due
.
Whereby
yee
see
that
God
abhorreth
all
iniuries
wee
can
doe
to
our
neighbours
,
Doct.
God
abhorreth
all
iniuries
done
to
our
neighbours
.
1
Ioh.
4.20
.
Mat.
9.13
.
and
esteemes
then
his
seruice
to
be
true
,
when
it
beginneth
at
our
neighbours
:
For
how
can
we
loue
God
whom
we
see
not
(
saith
the
Apostle
)
when
wee
loue
not
man
made
to
the
Image
of
God
whom
we
see
?
And
our
Sauiour
saith
,
I
will
haue
mercy
and
not
sacrifice
.
So
that
he
refuseth
the
principall
part
of
his
seruice
,
which
consisteth
in
sacrifices
,
if
they
bee
not
conjoyned
with
mercy
to
our
neighbours
:
and
in
Isaiah
,
Isai.
66.3
.
he
that
kelleth
a
Bullocke
or
a
Lambe
,
offers
a
gift
as
though
he
had
killed
a
dogge
or
a
sowe
;
and
onely
because
of
their
iniuries
.
Woe
to
this
sinfull
generation
,
Vse
.
who
make
no
conscience
,
but
doe
all
manner
of
iniuries
to
whom
they
may
,
and
doe
not
spare
either
fatherlesse
or
widow
,
or
strangers
,
or
the
gray
haires
,
or
pupils
,
or
Orphans
,
and
yet
vaunt
of
their
religion
.
Note
.
I
wish
rather
they
would
professe
Papistry
or
Paganisme
,
that
their
confession
and
profession
might
be
answerable
,
and
that
they
would
either
professe
as
they
liue
,
or
liue
as
they
professe
,
for
it
is
shame
that
a
good
faith
should
be
backed
with
had
works
.
For
the
Lord
hath
heard
the
voyce
of
my
weeping
.
]
Doctr.
The
neerer
we
draw
to
God
,
the
further
we
must
flee
from
all
his
enemies
.
The
argument
whereby
he
repelleth
the
wicked
from
his
,
is
taken
from
his
familiarity
with
God
:
and
sure
it
is
,
the
nearer
we
draw
to
God
,
the
further
will
we
flee
from
all
his
enemies
:
what
makes
vs
such
associates
with
the
children
of
the
Diuell
,
but
that
wee
are
strangers
to
God
?
and
when
once
we
haue
drawne
in
friendship
and
seruice
with
him
,
then
we
hate
the
other
partie
.
Next
,
Prayer
ioyneth
vs
to
God
.
yee
shall
know
that
the
principall
mean
by
which
we
can
frequent
with
God
is
Prayer
,
for
if
God
giue
vs
the
Spirit
of
Prayer
,
then
he
giues
vs
an
accesse
to
the
throne
of
his
grace
.
Many
,
yea
the
most
part
of
the
world
know
not
what
prayer
meaneth
:
others
pray
perfunctoriously
and
hypocritically
,
and
their
prayer
turneth
into
sinne
.
The
benefit
of
true
prayer
.
But
happy
are
those
whom
Gods
most
holy
Spirit
teacheth
to
pray
,
and
those
onely
can
pray
aright
.
The
voyce
:
]
There
is
ascribed
to
prayer
a
voyce
,
Doctr.
The
voice
of
prayer
more
mentall
then
vocall
.
which
is
not
so
much
vocall
as
mental
,
alwayes
it
hath
a
piercing
voyce
,
which
pierceth
the
heauens
,
and
preuaileth
mightily
with
God
,
and
is
so
importunate
,
that
it
will
not
come
from
heauens
gates
till
and
answer
be
giuen
,
as
Ezechias
,
Moses
,
&c.
Of
my
weeping
:
]
As
Dauids
prayers
were
not
dumbe
,
His
prayer
was
not
dry
.
but
had
a
voyce
,
so
they
are
not
dry
,
but
full
of
teares
:
those
sappy
prayers
be
acceptable
to
God
,
which
proceed
not
from
a
barren
and
dry
heart
,
but
from
an
heart
well
watered
with
the
clouds
of
heauen
,
hears
planted
at
the
Riuers
of
waters
which
wee
should
all
pray
after
.
Hee
hath
this
comfort
that
God
heard
his
prayers
,
Doct.
Our
prayers
in
faith
will
surely
be
heard
.
not
that
he
heard
them
wit
eares
,
as
he
who
planted
the
eares
doth
heare
,
but
hee
heard
his
praier
,
when
he
granted
&
yeelded
to
his
petition
.
And
this
is
a
great
prouocation
to
vs
,
to
make
vs
pray
in
faith
,
and
then
wee
may
perswade
our selues
God
wil
heare
them
.
Thinke
ye
not
that
a
mother
will
discerne
the
voyce
,
Simil.
but
much
more
the
weeping
of
her
owne
childe
,
and
the
Ewe
discerne
the
bleating
of
her
owne
lambe
amongst
a
thousand
;
and
will
not
God
regard
the
praier
of
his
own
childe
being
in
affliction
?
Vse
.
And
this
certaintie
that
we
haue
to
be
heard
,
should
hearten
vs
all
to
pray
.
Whomsoeuer
Christ
cured
,
he
asked
if
they
beleeued
,
&
then
said
,
Mat.
9.29
.
Marke
7.9
.
Be
it
to
thee
according
to
thy
faith
.
And
again
,
I
saw
not
greater
faith
in
Israel
.
It
is
then
superfluous
to
pray
except
thou
beleeue
.
Infidelitie
is
the
cause
why
we
lacke
many
good
things
,
Vse
.
Distrust
is
the
cause
we
receiue
nothing
from
God
.
for
wee
doe
God
great
iniury
in
vttering
forth
words
to
him
,
when
eyther
we
doubt
of
his
power
,
that
he
cannot
,
or
of
his
loue
,
that
he
will
not
bestow
good
things
necessary
to
vs
.
Verse
9.
The
Lord
hath
heard
my
petition
:
the
Lord
will
receiue
my
prayer
.
Why
he
repeateth
three
times
that
he
was
heard
.
HE
repeats
the
hearing
of
his
prayer
three
times
,
for
two
causes
.
First
,
to
let
vs
see
how
frequently
he
vsed
the
exercise
of
praier
;
for
he
diuide
the
day
in
three
,
Morning
noon
,
and
at
euening
tide
did
I
call
vpon
thee
:
and
the
night
in
three
;
for
he
beganne
the
night
with
prayer
,
I
arose
at
midnight
,
and
called
vpon
thee
,
and
he
preuented
the
breake
of
day
and
the
morning
watch
.
Secondly
,
that
by
his
threefold
repetition
,
he
might
perswade
himselfe
of
the
acceptation
of
his
prayers
,
that
they
were
heard
of
God
,
which
is
a
great
matter
:
for
God
heareth
not
sinners
,
Ioh.
9.31
.
but
If
any
be
a
worshipper
of
God
,
and
doth
his
will
,
him
heareth
he
:
then
if
the
Lord
heare
our
suifs
&
grant
them
,
Vse
.
we
may
perswade
our selues
that
we
are
in
his
fauour
.
Ester
.
7.
When
Hester
obtained
her
suite
at
Ahashuerosh
,
it
was
an
argument
she
was
acceptable
to
him
:
So
is
it
with
vs
in
our
petitions
to
God
.
VERSE
.
10.
All
mine
enemies
shall
be
confounded
,
and
sore
vexed
:
they
shall
be
turned
backe
and
put
to
shame
suddenly
.
THis
is
a
Prophecie
of
the
finall
extirpation
of
his
enemies
,
Doctr.
The
Churches
enemies
will
not
prosper
.
albeit
it
is
to
be
vnderstood
,
that
Dauid
was
not
of
a
vindicatiue
spirit
,
that
he
had
malice
against
Simei
,
Saul
or
Doeg
,
for
the
particular
wrongs
hee
receiued
from
them
,
yet
because
they
were
enemies
to
Gods
counsell
in
his
promotion
,
he
triumpheth
ouer
them
,
whereby
by
wee
may
learne
to
abandon
our
affections
in
our
particular
quarrels
,
Doct.
We
ought
in
our
own
quartels
to
bee
mercifull
,
but
sharpe
in
the
quarels
of
God
.
Numb.
12.3
.
that
wee
may
affirme
before
God
and
the
world
,
wee
can
be
content
to
pardon
whatsoeuer
iniury
done
to
our selues
,
&
labor
to
be
as
was
Moses
,
the
meekest
man
in
the
world
,
in
our
own
particular
,
but
most
sharp
in
reuenging
wrongs
done
to
God
.
It
should
teach
Prince
&
Preachers
to
imitate
this
Prince
and
Prophet
,
to
sharpen
the
edge
of
their
sword
&
tongue
against
Gods
enemies
,
&
namely
these
diuelish
Iesuites
and
factions
Papists
,
&
to
forget
their
own
particulars
against
any
so
far
as
they
may
.
But
in
this
his
Prophesie
,
it
is
most
remarkable
what
shall
be
the
end
of
all
the
enemies
of
Gods
Church
;
whatsoeuer
they
be
,
either
Kings
,
Balaamites
,
Baalites
,
Iulians
,
Turkes
,
Papists
,
they
shall
be
confounded
and
ouerthrowne
,
and
shall
be
shamefull
spectacles
of
the
iudgement
of
God
,
as
Pharo
,
Saul
,
Achab
,
Iezabel
,
Herod
,
Iulian
:
there
is
no
man
breathing
that
sets
him
against
that
truth
of
God
,
that
shall
escape
shame
in
this
world
,
Let
Persecutors
learne
by
the
examples
of
their
Prodecessors
.
&
eternal
condemnation
in
the
world
to
come
,
without
repentance
.
But
the
examples
of
our
Predecessors
wil
not
learn
this
future
age
to
be
wise
,
and
therefore
they
shall
inherit
shame
for
a
reward
of
their
hostility
against
Gods
Church
,
except
they
repent
.
But
shame
cannot
befall
Gods
Children
,
they
shall
neuer
be
ashamed
;
for
albeit
they
commit
oftentimes
things
shamefull
,
yet
their
repentance
blots
them
away
.
Suddenly
.
]
Doct.
Sudden
Iudgements
are
the
greatest
are
the
greatest
iudgements
.
Dan.
5.30
.
Mat.
24.38
This
is
an
amplification
of
their
iudgement
,
that
it
commeth
suddenly
vnlooked
for
,
as
befell
Beltazar
;
for
when
God
giueth
men
time
to
repent
it
is
happy
,
but
when
hee
taketh
them
in
their
sinne
,
then
they
are
most
miserable
,
as
those
in
the
first
world
,
they
were
eating
,
and
drinking
,
marying
,
and
giuing
in
mariage
,
when
the
floud
came
.
The
Lord
help
vs
,
and
keepe
vs
from
such
suddenties
,
which
may
take
vs
in
our
sinnes
,
but
that
we
may
be
prepared
with
the
fiue
wise
Virgins
,
Mat
25.10
.
whensoeuer
our
Bridegroome
shall
come
to
call
vs
:
To
whom
,
with
the
Father
,
and
the
holy
Spirit
,
be
all
praise
,
honour
,
and
glory
,
world
without
end
.
Amen
.
FINIS
.
A
GODLY
AND
FRVITFVLL
EXPOSItion
on
the
twenty
fifth
Psalme
,
the
second
of
the
PENITENTIALS
.
DAVID
being
oppressed
by
his
enemies
,
The
substance
of
this
Psalm
.
in
this
Psalme
desires
,
that
God
would
deliuer
him
from
shame
,
and
sinne
the
cause
of
all
his
euils
;
&
that
he
would
direct
him
to
walke
in
his
wayes
:
as
also
confirmes
himselfe
by
many
arguments
in
the
assurance
of
Gods
goodnesse
:
and
finally
praies
for
deliuery
to
himselfe
and
to
the
Church
.
This
Ode
of
Dauids
is
set
downe
in
22.
Sections
or
Verses
,
after
the
number
and
order
of
the
Hebrew
Alphabet
,
at
least
very
neere
,
as
are
the
34.111.112.119
.
as
also
the
Lamentations
of
Ieremiah
,
and
the
31.
of
the
Prouerbes
.
Those
who
seeke
a
reason
of
this
,
let
them
reade
S.
Ierome
,
Epist.
155.
&
in
Lament.
Ieremiae
,
and
Euseb.
de
praepar
.
Euang.
For
he
alludeth
to
the
fignification
of
euery
Letter
of
the
Hebrew
Alphabet
,
which
hath
a
spirituall
meaning
.
But
in
my
iudgment
these
Psalmes
are
so
framed
for
our
memory
,
that
keeping
in
minde
the
Letters
,
wee
may
the
more
easily
remember
the
matter
.
Man
hath
need
of
many
helps
.
For
wee
haue
need
of
many
helps
to
confirme
our
memory
in
goodnesse
.
These
Verses
are
called
Acrostichi
,
as
were
Sibyllaes
verses
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
a
Fish
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sedullius
in
like
manner
made
an
Hymne
,
A
Solis
ortus
cardine
,
Beatus
auctor
seculi
,
Castae
parentis
viscera
,
&c.
As
also
Nazianzen
.
I
would
not
wish
men
to
be
too
curious
in
the
searching
of
the
causes
hereof
;
but
rather
be
diligent
in
the
confirmation
of
their
memories
by
these
22.
Alphabeticall
Letters
.
The
Diuision
of
the
Psalme
.
THis
Psalme
containeth
a
Prayer
to
the
eight
Verse
:
a
Confirmation
to
the
eighteenth
:
and
a
Conclusion
petitory
to
the
end
.
In
the
first
seuen
Verses
hee
craueth
three
things
at
God
.
First
,
that
hee
may
not
be
a
shamed
.
Secondly
,
that
hee
may
learne
Gods
wayes
,
and
be
taught
by
him
.
Thirdly
,
that
he
may
be
deliuered
from
sinne
.
Then
there
is
contained
a
deprecation
against
sinne
and
shame
,
and
the
meane
by
which
he
may
escape
them
both
,
that
is
,
by
the
word
of
God
,
which
may
direct
him
in
such
a
way
wherein
hee
may
not
fall
vnder
shame
and
sinne
.
Shame
proceedeth
of
sinne
.
There
are
two
things
which
we
may
lawfully
craue
of
God
,
to
eschew
sinne
&
shame
:
sinne
as
the
mother
and
cause
,
shame
as
the
daughter
and
effect
.
And
as
we
desire
to
flye
them
,
so
especially
wee
should
craue
of
God
that
onely
meane
by
which
wee
may
shunne
them
,
euen
that
we
submit
our selues
to
be
gouerned
by
his
word
,
The
word
of
God
freeth
man
both
of
sinne
and
shame
.
and
frame
all
our
actions
therto
,
by
which
we
may
perswade
our selues
that
we
shall
escape
both
.
All
pray
,
Lord
keepe
vs
from
shame
and
sinne
,
when
as
many
contemne
the
meane
by
which
they
should
bee
preserued
,
euen
that
blessed
word
of
God
.
VERSE
1.
Vnto
thee
O
Lord
lift
I
vp
my
soule
.
To
whom
God
is
Iehouah
hee
is
also
Elohim
.
THe
names
which
he
giues
God
are
Iehouah
and
Eloim
:
the
first
taken
from
his
nature
,
the
other
from
his
power
;
and
he
applyeth
them
to
himselfe
,
My
strong
Gods
,
including
the
persons
of
the
Trinitie
.
He
leadeth
vs
to
God
in
our
praiers
,
Psal.
73.23
.
Heb.
11.6
.
Whom
haue
I
in
heauen
but
thee
?
Hee
that
commeth
to
God
must
beleeue
that
God
is
,
and
that
he
is
able
to
saue
such
as
come
to
him
.
God
appeared
in
sundry
names
to
others
,
Exod.
6.3
.
but
to
Moses
in
his
essentiall
name
Iehouah
.
Claime
first
to
his
nature
,
and
next
to
his
power
.
Note
.
First
,
he
must
be
thy
God
Iehouah
,
and
then
thy
strong
God
.
First
he
must
loue
thee
,
and
then
hee
will
defend
thee
.
Ps.
144.15
Blessed
is
the
people
whose
God
is
the
Lord
.
Those
are
foolish
who
seeks
his
protection
,
not
first
hauing
assurance
of
his
loue
.
If
hee
be
to
thee
Iehouah
,
then
shall
he
also
be
to
thee
Eloim
.
Three
arguments
to
moue
God
to
beare
him
.
The
arguments
by
which
he
would
moue
God
to
heare
him
,
are
taken
from
three
persons
.
First
,
from
his
owne
person
.
Secondly
,
from
the
person
of
his
aduersaries
.
Thirdly
,
from
the
person
of
the
godly
.
In
his
owne
person
first
his
prayer
is
signified
by
this
circumscription
,
I.
From
his
owne
person
,
because
hee
beleeues
in
him
.
I
lift
vp
my
soule
to
thee
:
and
his
faith
,
I
trust
in
thee
.
What
is
prayer
but
a
lifting
vp
of
the
heart
to
God
,
for
the
heart
must
first
be
affected
,
and
then
it
will
frame
all
the
members
of
the
body
,
and
draw
them
vp
with
it
.
Simil.
As
the
Magnes
drawes
the
Iron
after
it
,
so
will
the
soule
draw
the
cold
and
lumpish
flesh
where
it
is
,
where
the
soule
is
,
there
is
the
body
also
,
and
where
the
soule
is
,
there
is
the
man
.
Whereby
it
appeareth
that
there
is
no
praier
or
spirituall
seruice
acceptable
to
God
,
Doct.
No
spirin●
all
seruice
but
that
which
proceeds
from
the
heart
.
Pro.
23.26
.
Isay
29.13
.
but
that
which
comes
and
is
deriued
from
the
heart
:
My
sonne
giue
me
thy
heart
.
This
people
seeke
mee
with
their
lips
,
but
their
heart
is
farre
from
me
.
Yee
are
praying
,
but
your
heart
is
as
the
eye
of
the
foole
,
euery
where
.
Sometime
yee
are
thinking
of
the
earth
,
somtime
of
your
pleasure
,
sometime
sleeping
,
sometime
yee
know
not
what
yee
are
thinking
.
At
preaching
,
yee
heare
the
voyce
of
a
man
speaking
,
but
say
not
Amen
.
And
sometime
your
voyce
is
repeating
some
idle
and
deafe
sounds
,
your
heart
no
whit
being
moued
:
but
as
a
Parrat
or
Pye
,
vttering
incertaine
sounds
;
or
a
Bell
,
Simil.
sounding
it
knowes
not
what
:
so
are
ye
with
your
mouth
praising
God
,
your
heart
being
absented
from
him
.
Faith
only
fixed
on
God
.
Lifting
vp
of
the
heart
presupposeth
a
former
deiection
.
Next
,
his
faith
is
not
carried
about
hither
and
thither
,
but
only
fixeth
it selfe
vpon
God
.
Thirdly
,
the
lifting
vp
of
the
heart
presupposeth
a
former
deiection
of
his
soule
:
The
soule
of
man
is
pressed
downe
with
sinne
,
and
with
the
cares
of
this
world
,
which
(
as
lead
doth
the
net
)
draweth
it
so
downe
,
that
it
cannot
mount
aboue
,
till
God
send
spirituall
prayers
(
as
corke
to
the
net
)
to
exalt
it
,
Simil.
which
arise
out
of
faith
,
as
the
flame
doth
out
of
the
fire
,
Heb.
12.1
.
and
which
must
bee
free
of
secular
cares
and
all
things
pressing
downe
:
which
sheweth
vnto
vs
that
worldlings
can
no
more
pray
,
Simil.
than
a
Moule
is
able
to
flie
.
But
Christians
are
as
Eagles
which
mount
vpward
.
Seeing
then
the
heart
of
man
by
nature
is
fixed
to
the
earth
,
Simil.
and
of
it selfe
is
no
more
able
to
rise
there-from
,
Simil.
then
a
stone
which
is
fixed
in
the
ground
,
till
God
raise
it
by
his
power
,
word
,
and
workmen
;
it
should
be
our
principall
petition
to
the
Lord
,
that
it
would
please
him
to
draw
vs
,
that
we
might
runne
after
him
;
that
he
would
exalt
and
lift
vp
our
hearts
,
that
we
might
raise
them
vp
to
heauen
,
and
not
lie
still
in
the
puddle
of
this
earth
.
Here
the
future
tense
vsed
for
the
present
.
In
the
Hebrew
it
is
,
I
will
lift
vp
,
by
a
common
phrase
vsing
the
future
time
for
the
present
;
but
he
sayes
not
,
I
lift
vp
my
voice
or
my
hands
to
thee
,
which
both
he
did
,
for
these
are
in
vaine
without
the
heart
,
(
So
Anna
the
mother
of
Samuel
saies
,
1
Sam.
1.15
I
poured
fo●●h
my
heart
in
the
sight
of
the
Lord
,
)
as
a
body
without
the
soule
.
VERSE
2.
My
God
I
trust
in
thee
:
let
me
not
be
confounded
:
let
not
mine
enemies
reioyce
ouer
me
.
2.
Argument
taken
from
the
person
of
his
aduersaries
opposing
his
faith
to
their
fury
.
Mat
10.13
.
Psal.
20.7
.
2
King
.
1.2
1
Sam.
28.8
THe
second
argument
that
hee
vseth
is
taken
from
the
person
of
his
aduersaries
,
who
albeit
they
were
furiously
bent
against
him
,
yet
hee
onely
runneth
to
God
,
without
whose
permission
they
were
not
able
to
cause
one
haire
of
his
head
fall
to
the
ground
.
Some
seeke
for
the
helpe
of
men
,
some
trust
in
horses
and
chario●s
,
some
goe
to
Beelzebub
and
deuils
by
wirches
,
but
let
a
true
Christian
(
with
Da●id
here
)
haue
his
refuge
to
God
,
Doct.
Faith
is
the
ground
of
prayer
.
I
trust
in
thee
:
]
Here
is
faith
the
root
and
ground
of
prayer
:
When
Christ
bestowed
any
benefit
vpon
his
patients
,
he
asked
them
,
Doe
ye
beleeue
?
and
then
answered
,
Mark
9.23
.
Mat.
8.13
.
Simil.
Be
it
to
thee
according
to
thy
saith
.
It
is
a
naturall
dependance
that
all
creatures
vse
this
argument
to
their
superiors
and
masters
,
As
my
trust
is
in
you
,
helpe
me
.
And
should
not
we
vse
this
same
to
our
Lord
,
and
say
,
My
trust
is
in
thee
O
Lord
,
therefore
h●lpe
me
.
He
stands
vpon
the
points
of
his
honor
,
will
he
then
cast
off
his
dependants
?
Faith
in
God
a
strong
argument
wherby
God
is
moued
to
defend
vs
.
Mark
.
9.23
24.
No
truly
,
there
is
no
stronger
argument
to
moue
God
to
defend
thee
,
then
if
thou
alledge
thy
faith
in
him
;
there
is
nothing
impossible
to
him
that
beleeueth
.
Let
vs
therefore
craue
the
augmentation
of
our
faith
,
and
say
,
Lord
increase
our
faith
;
and
then
wee
need
not
to
doubt
but
God
will
giue
vs
all
things
.
His
prayer
is
grounded
vpon
faith
:
1
Cor
4.13
Prayer
grounded
on
faith
.
Paul
saith
,
I
beleeued
,
therefore
haue
I
spoken
:
therefore
such
prayers
as
proceed
of
an
incertaine
faith
,
are
abhomination
in
the
sight
of
the
Lord
,
and
scorning
of
his
Maiesty
.
Doe
yee
not
thinke
,
Words
without
faith
and
feeling
vnprofitable
.
Doct.
Shame
,
the
daughter
of
sinne
.
that
if
wee
conceiue
words
in
our
owne
language
(
if
we
want
a
feeling
of
them
)
that
they
will
bee
acceptable
to
God
?
no
indeed
:
but
much
lesse
will
they
please
him
,
if
in
an
vncouth
language
wee
repeat
vaine
words
,
we
know
not
what
.
Let
me
not
be
confounded
:
]
Shame
is
the
daughter
of
sinne
,
and
a
condigne
punishment
for
sinne
,
Rom.
6
.
2●
.
What
fruit
had
ye
then
in
those
things
wherewith
now
ye
are
ashamed
?
For
the
end
of
those
things
is
death
.
But
no
shame
can
befall
to
a
Christian
,
Qui
credit
non
erubesces
,
He
that
beleeueth
shall
not
be
a
shamed
,
Doct.
Repentance
blotteth
out
the
memory
of
sinne
.
Heb.
11.31
.
2
Pet.
2.7
.
for
if
hee
fall
in
sinne
,
it
will
by
Gods
blessing
turne
to
the
best
to
him
,
and
his
repentance
will
blot
out
the
memory
of
his
sinne
.
Rachabs
faith
hath
blotted
away
the
remembrance
of
her
whoredome
;
Dauids
repentance
and
Manasses
,
hath
blotted
out
their
sinnes
;
Lots
righteousnesse
is
remembred
;
their
sinne
is
not
shamefull
,
for
God
honoured
them
with
such
vertues
as
tooke
away
the
filthinesse
of
their
sinne
.
Simil.
If
a
gold
ring
should
fall
in
the
mire
,
the
price
of
the
gold
remaines
,
and
the
dirt
may
soone
be
wiped
away
.
Albeit
Iacobs
thigh
made
him
to
halt
,
Gen.
32.3
.
yet
the
strength
of
his
armes
who
wrastled
with
the
Angell
,
his
reuelations
that
he
got
,
and
his
holinesse
,
made
not
that
to
bee
thought
a
deformity
in
him
,
Simil.
Doct.
The
afflictions
of
Gods
children
are
honorable
.
what
the
worse
is
a
Captaine
for
a
scarre
in
his
face
,
whose
valorous
armes
haue
beene
so
well
tried
.
Next
,
his
afflictions
and
persecutions
cannot
bee
shamefull
,
but
honourable
,
for
the
Apostles
themselues
thought
it
great
honour
to
be
beaten
,
Acts
3.41
.
yea
to
bee
scourged
for
Christs
sake
.
They
now
are
crowned
with
martyrdome
,
who
to
the
worlds
opinion
haue
suffered
as
euill
doers
.
Let
not
mine
enemies
reioyce
ouer
me
:
The
deuils
reioyce
at
euill
Luke
15.10
]
The
wicked
doe
imitate
the
nature
of
the
deuill
,
for
he
is
neuer
glad
but
at
the
destruction
of
sinners
,
as
the
Angels
reioyce
at
their
conuersion
:
whereby
ye
may
trie
if
yee
be
a
true
Christian
,
The
triall
of
a
Christian
by
compassion
.
2
Cor.
11.29
.
Doct.
Gods
children
haue
many
enemies
.
Reu.
12.17
if
ye
lament
with
those
that
lament
,
and
haue
compassion
on
them
,
and
say
with
the
Apostle
Saint
Paul
,
Quis
affligitur
,
&
ego
non
vror
?
Who
is
afflicted
,
and
I
doe
not
burne
?
Gods
children
haue
many
enemies
,
hee
is
not
one
of
Gods
lambes
if
he
haue
not
a
Lyon
or
a
dogge
to
pursue
him
:
some
are
secret
,
some
are
open
:
but
who
are
they
?
none
but
the
Deuill
and
his
children
;
the
Dragon
pursues
the
seed
of
the
woman
.
Next
,
obserue
their
malitious
nature
,
they
reioyce
at
the
euill
of
Gods
children
,
Simil.
and
doe
leape
for
gladnesse
.
The
Flies
and
Eagles
liue
on
the
sores
of
beasts
;
so
doe
the
wicked
reioyce
at
the
euill
of
Gods
people
,
Doct.
The
wicked
alwaies
reioyce
in
euill
.
Reioyce
not
ouer
mee
,
my
enemy
,
I
haue
fallen
,
I
will
rise
againe
.
Thirdly
,
hee
would
not
feed
their
eyes
with
his
losses
:
The
ioy
of
the
wicked
is
euer
in
euill
,
either
in
their
owne
or
other
mens
sinnes
,
they
sleepe
not
till
they
sinne
,
they
eate
not
but
in
sinne
with
gluttony
they
sleepe
in
whoredome
,
they
go
to
murther
,
oppression
,
or
strealing
.
VERSE
.
3.
So
all
that
hope
in
thee
shall
not
bee
ashamed
,
but
let
them
bee
confounded
that
transgresse
without
cause
.
Doct.
The
benefits
of
Christi●ns
are
common
.
SO
all
that
hope
in
thee
.
]
He
so
drawes
his
deliuery
that
the
benefit
thereof
may
redound
to
the
rest
of
the
members
of
Christ
,
for
their
euils
and
their
goods
are
common
;
neither
should
wee
seeke
any
thing
to
our selues
,
but
so
farre
as
it
may
redound
to
the
good
of
the
Church
,
and
her
comfort
.
For
as
a
ring
on
the
finger
adornes
the
whole
body
:
Simil.
and
as
the
hurt
of
the
finger
anoyeth
i●
all
:
Doct.
Shame
sent
to
the
wicked
a●
to
the
right
owner
.
1.
They
transgresse
so
doth
the
good
of
one
member
reioyce
all
,
and
the
hurt
of
one
offend
all
.
But
let
them
bee
confounded
that
transgresse
without
cause
.
]
Now
shame
is
sent
to
the
right
owner
,
the
wicked
,
who
are
described
by
two
marks
;
first
they
are
perfidious
,
and
forsworne
,
no
bond
can
bind
them
,
they
are
a
false
generation
,
trust
them
not
,
when
they
are
with
Iuda●
kissing
thee
,
Luk.
22.47
.
2
Sam.
3.27
.
then
are
they
betraying
thee
:
Ioab
said
to
Abner
in
peaceable
manner
,
how
doe
you
my
Brother
,
in
the
meane
time
had
a
dagger
priuately
wherewith
to
kill
him
.
2.
Without
cause
.
The
next
marke
is
,
without
cause
;
they
are
not
able
to
qualifie
any
iniury
that
euer
they
haue
done
:
Psal.
11.3
.
What
hath
the
righteous
done
?
saith
Dauid
.
They
liue
vpon
suspitions
,
apprehensions
,
and
iudge
others
after
their
owne
false
nature
.
Doct.
Ianocencie
a
great
comfort
in
time
of
trouble
.
Note
a
great
comfort
to
establish
thy
conscience
in
thy
sufferings
,
thine
innocencie
,
which
maketh
thy
afflictions
light
,
and
thy
burthens
easie
.
VERSE
4.
Shew
mee
thy
wayes
O
Lord
,
and
teach
me
thy
pathes
.
Doct.
Wee
are
naturally
ignorant
.
SHew
mee
.
]
This
letteth
vs
see
how
that
naturally
we
are
ignorant
of
the
waies
of
God
,
and
therefore
Dauid
would
bee
taught
of
God
.
Hee
craued
in
the
first
three
verses
to
bee
freed
of
shame
,
and
now
hee
craues
the
meanes
by
which
he
may
bee
deliuered
,
euen
Gods
word
,
which
is
the
onely
preseruatiue
from
shame
.
And
herefore
it
often
commeth
to
passe
,
that
when
men
are
brought
to
be
open
spectacles
of
shame
,
Doct.
The
contempt
of
Gods
word
the
cause
of
shame
.
Vse
.
Against
contemners
of
the
word
of
God
.
Simil.
they
doe
confesse
it
was
not
the
present
accident
wherein
they
are
taken
,
but
the
contempt
of
Gods
word
.
And
this
should
teach
vs
to
loue
that
word
and
follow
it
,
to
the
end
we
may
be
kept
from
shame
:
which
maketh
greatly
against
the
Atheists
and
Papists
of
our
Land
,
who
contemne
the
blessed
word
of
God
,
they
are
as
Owles
flying
the
light
of
the
day
,
Qui
male
facit
,
●ait
lucem
:
hee
that
doth
euill
hateth
the
light
.
In
this
verse
are
contained
,
1.
the
person
whom
he
implores
,
Iehouah
,
whom
he
describeth
,
leading
him
,
teaching
him
,
Ioh.
3.20
.
The
Parts
receiuing
him
in
fauour
,
and
nourishing
him
,
in
the
4.5.6
.
&
7.
verses
.
2.
What
hee
seekes
,
Gods
wayes
.
3.
By
what
meanes
,
Teach
me
and
lead
mee
.
4.
the
reason
,
Because
thou
art
my
God
and
I
trust
in
thee
.
Dauid
,
a
King
and
a
Prophet
craues
to
bee
directed
by
God
,
to
the
effect
and
end
hee
may
direct
the
course
of
his
life
well
,
and
of
all
his
Subiects
,
which
was
Solomons
choyce
:
1
Kin.
3.
●
.
Lord
giue
me
wisedome
to
go
in
and
out
wisely
before
thy
people
.
So
should
Pastors
doe
.
Who
would
bee
a
good
Master
,
Doct.
All
should
desire
to
be
taught
by
God
in
his
wayes
.
Two
contrary
waies
let
him
be
a
good
Apprentice
,
&
this
same
should
all
priuate
Christians
desire
,
that
God
would
teach
them
that
way
which
will
please
him
best
,
euen
his
owne
wayes
.
Thy
wayes
:
]
This
presupposeth
that
there
is
another
way
,
which
is
the
way
of
sinne
,
as
there
are
two
places
and
ends
,
heauen
and
hell
;
so
are
there
two
persons
sheepe
and
Goates
,
two
wayes
,
the
broad
and
narrow
,
two
words
,
Ios.
24.15
.
come
and
depart
.
I
,
with
Iosua
,
set
before
you
life
or
death
,
the
right
or
wrong
way
,
chuse
or
refuse
.
All
men
are
going
,
but
there
is
onely
one
Gods
way
,
the
Kings
hie
streete
,
many
by-wayes
.
All
thinke
they
are
going
to
Heauen
,
Iewes
,
Turkes
,
Papists
,
Atheists
,
but
try
if
thou
be
going
thereto
by
that
way
which
God
hath
set
downe
to
thee
,
trye
which
is
the
ancient
way
,
the
true
and
liuing
way
.
Brigands
and
false
guids
may
deceiue
you
,
2
Kin.
6.19
.
The
wrong
way
▪
as
the
Prophet
led
the
Aramites
.
Ioh.
14.6
.
Ps.
119
▪
35.
and
leade
you
to
Samaria
,
but
the
way
of
God
is
set
downe
by
Christ
,
I
am
the
way
,
the
truth
,
and
the
life
,
no
man
comes
to
the
Father
▪
but
by
me
,
euen
through
the
vale
of
his
flesh
:
thus
he
steps
through
Christ
.
Dauid
prayes
vnto
the
Lord
,
that
hee
would
direct
him
in
the
path
of
his
commandements
,
for
therein
was
his
delight
:
and
Isaias
saith
,
God
will
teach
vs
his
wayes
,
Isai.
2.3
.
and
we
will
walke
in
his
pathes
.
Faith
and
Loue
,
two
feet
whervpon
wee
must
walk
.
There
bee
two
feete
whereupon
wee
must
walke
,
euen
Faith
and
Loue
,
which
two
will
carry
vs
to
heauen
,
without
Faith
thou
art
lame
of
thy
right
foot
,
without
Loue
thou
art
lame
of
thy
left
foot
:
let
Faith
worke
through
Loue
.
Beleeue
in
Iesus
Christ
and
liue
a
Godly
life
,
and
assure
thy selfe
thou
art
in
the
way
to
heauen
.
Note
.
If
thou
beleeue
and
liue
euill
,
thy
one
foot
is
in
the
way
to
heauen
,
thy
other
to
hell
:
so
if
thou
pretend
a
good
life
,
and
casts
away
the
word
,
thy
left
foote
is
to
heauen
,
and
thy
right
to
hell
.
1
Thes.
4.
●
.
Concerning
Loue
,
yee
need
not
that
I
write
vnto
you
;
for
ye
are
taught
of
God
to
loue
one
another
.
Moreouer
,
this
(
way
)
in
the
Scripture
is
surely
set
downe
,
and
the
word
is
so
called
many
times
in
the
hundred
and
nineteenth
Psalme
.
Ioh.
5.39
.
Such
great
commendation
hath
Christ
giuen
to
the
word
,
that
hee
desires
vs
diligently
to
search
it
.
Patres
ex
Scripturis
didicerunt
,
nos
ex
iis
discamus
viam
:
the
Fathers
learned
of
the
Scriptures
,
A
desire
to
be
taught
presupposeth
an
ignorance
.
Simil.
let
vs
learn
of
them
the
way
.
Teach
me
thy
pathes
:
]
this
presupposeth
that
men
are
ignorant
by
nature
;
for
euen
as
strangers
put
in
a
Wildernesse
,
where
there
is
no
straight
way
,
could
very
hardly
discerne
what
way
to
take
,
but
would
bee
a
prey
to
Beasts
and
Brigands
:
so
are
men
by
nature
ignorant
of
God
.
Act.
8.31
.
The
Eunuch
said
to
Philip
,
How
can
I
vnderstand
without
an
Interpreter
?
Nature
may
teach
thee
wayes
to
maintaine
this
life
;
but
the
way
to
heauen
,
there
is
no
reason
that
can
perswade
or
teach
,
it
commeth
by
diuine
inspiration
.
Mat.
16.17
.
Blessed
art
thou
Simon
sonne
of
Iona
,
flesh
and
bloud
hath
not
reuealed
it
vnto
thee
,
but
my
Father
that
is
in
heauen
.
The
Philosophers
and
Astrologians
who
were
quicke
in
iudging
things
naturall
,
were
but
blind
in
grace
.
Mat.
11.25
.
I
thanke
thee
(
Father
)
thou
hast
hid
it
from
wise
men
,
and
reuealed
it
to
babes
.
The
Scripture
is
as
the
Starre
that
leadeth
vs
to
Bethleem
.
Mat.
2.9
.
This
is
a
great
humility
in
Dauid
,
that
being
a
King
and
a
Prophet
,
yet
he
would
learn
this
Lesson
,
to
serue
God
:
let
Preachers
euer
bee
learning
.
S●crates
said
at
his
death
,
Hoc
vnum
scio
,
me
nihil
scire
,
I
know
this
one
thing
,
that
I
know
nothing
:
Note
.
a
conceit
of
knowledge
is
a
m●rke
of
ignorance
.
Hee
repeats
this
word
teach
mee
,
often
;
whereby
hee
acknowledges
,
that
the
chiefe
lesson
hee
wish●th
to
learne
to
make
him
wise
,
is
to
know
how
to
serue
God
by
his
word
:
and
of
this
wisedome
in
the
119.
Psalm
he
affirmeth
,
that
it
will
make
him
wiser
then
his
enemies
,
then
his
masters
,
then
his
ancients
.
By
the
word
teach
,
Doctr.
Preaching
of
the
word
of
God
is
the
ordinarie
meane
of
Saluation
.
Luk.
4.16
.
hee
would
teach
vs
that
the
ordinary
meanes
of
Satuation
and
knowledge
is
the
word
preached
,
How
can
they
beleeue
without
preaching
?
not
by
reading
,
mumbling
Masses
,
&c.
but
by
liuely
preaching
.
Christ
preached
so
in
the
Temple
,
when
he
tooke
the
Booke
from
the
Reader
.
Brethren
haue
yee
any
word
of
exhortation
for
the
people
?
Preach
in
season
and
out
of
season
.
Act.
13.15
.
The
repetition
of
the
words
,
shew
mee
,
teach
mee
,
lead
mee
,
teach
me
,
declares
the
instancie
that
hee
vsed
to
heare
the
word
,
more
sweet
then
honey
,
Ps.
119.103
.
Ps.
88
.
1●
.
yea
better
then
his
appointed
foode
,
so
that
hee
desired
that
hee
might
bee
but
a
doore-keeper
in
the
house
of
the
Lord
.
This
his
affection
to
the
word
hee
declareth
by
repeating
it
in
the
119.
Psalme
175.
times
.
The
great
ignorance
which
is
among
vs
springeth
from
a
want
of
desire
to
heare
.
Ignorance
springeth
from
want
of
desire
to
be
taught
.
Luk.
24.31
.
The
two
Disciples
said
,
Did
not
our
heart
burne
within
vs
,
all
the
time
he
spake
to
vs
?
VERSE
.
5.
Lead
mee
forth
in
thy
truth
,
and
teach
mee
:
for
thou
art
the
God
of
my
Saluation
,
in
thee
doe
I
trust
all
the
day
.
Doct.
It
is
not
sufficient
to
bee
taught
the
way
vnlesse
we
be
led
into
it
.
HEe
craues
not
onely
to
be
taught
the
truth
and
the
way
,
but
to
bee
led
and
directed
in
the
way
,
that
God
may
not
onely
point
it
out
to
him
,
but
conuoy
him
thereunto
,
and
keepe
him
from
going
out
of
it
:
for
albeit
we
be
entred
in
the
way
of
grace
,
if
God
would
not
perfect
that
worke
,
wee
would
fall
euery
moment
;
therefore
hee
worketh
in
vs
to
will
and
perfite
:
and
hee
who
began
,
can
crowne
also
the
worke
,
hee
is
the
staffe
to
which
wee
must
leane
,
and
of
which
wee
must
take
hold
:
knowledge
is
not
sufficient
without
practice
.
God
must
make
vs
to
walke
in
the
way
wee
know
.
Our
knowledge
will
bee
a
dittay
against
vs
,
if
wee
walke
not
in
the
way
wee
know
;
Luk
▪
12.47
for
hee
that
knowes
the
will
of
his
master
and
doeth
not
the
same
,
shall
haue
double
stripes
.
For
thou
art
the
God
of
my
saluation
:
]
The
Argument
by
which
hee
would
moue
God
to
teach
him
his
wayes
,
is
taken
from
the
person
of
God
,
whom
hee
calleth
the
God
of
his
saluation
,
and
his
owne
person
who
is
saued
in
that
hee
beleeues
in
him
,
and
the
adiunct
of
faith
,
which
is
constancie
and
perseuerance
,
all
the
day
.
The
Argument
is
taken
from
the
Office
of
a
Sauiour
,
to
guide
them
whom
hee
hath
deliuered
and
saued
:
but
thou
hast
saued
mee
,
therefore
guide
me
.
First
,
Doct.
All
in
condemnation
without
Christ
.
Rom
11.32
Doct.
No
man
or
Angel
can
saue
vs
but
God
.
Psal.
3.8
.
Psal.
71.19
Psal.
136.11.13
,
&c.
in
that
hee
calleth
him
the
God
of
his
saluation
,
hee
would
let
vs
see
that
we
are
all
in
condemnation
without
Christ
,
all
are
inclosed
vnder
sinne
,
that
God
might
be
mercifull
to
them
.
And
where
hee
calleth
him
the
God
of
his
saluation
,
hee
importeth
,
that
it
was
not
in
the
power
of
Man
or
Angell
to
saue
him
,
but
in
Gods
,
who
behoued
to
take
it
vpon
himselfe
,
to
deliuer
him
from
temporall
and
spirituall
dangers
.
Saluation
onely
belongeth
to
the
Lord
;
What
God
is
like
our
God
,
who
deliuereth
vs
from
our
enemies
,
as
hee
brought
the
Israelites
out
of
Egypt
,
led
them
through
the
red
Sea
,
fought
all
their
battels
,
rebuked
Kings
for
their
sakes
.
What
euer
deliuery
comes
to
vs
,
comes
by
God
,
whateuer
instrument
hee
vseth
in
the
same
;
he
saues
vs
,
and
not
wee
our selues
,
neither
chariots
nor
horses
.
Note
.
The
consideration
of
this
should
moue
vs
to
be
thankfull
to
him
.
Moses
,
Ioshua
,
Sampson
,
&c.
were
typicall
Sauiours
,
but
God
was
the
great
Sauiour
,
who
saued
his
people
.
Next
,
if
God
be
the
onely
and
sole
Sauiour
of
our
bodies
,
in
sauing
them
from
diseases
;
and
of
our
liues
,
in
sauing
them
from
our
enemies
,
should
any
seeke
saluation
to
his
soule
but
from
him
?
for
if
a
temporary
deliuery
cannot
come
but
by
him
,
what
deuillish
doctrine
is
it
to
teach
,
that
saluation
can
come
by
any
other
?
Seeing
then
saluation
onely
belongs
to
the
Lord
,
let
vs
runne
to
him
and
seeke
it
at
his
hands
,
who
is
onely
able
to
performe
,
and
bring
it
to
vs
.
Seeke
it
not
at
Saints
,
but
at
the
King
of
Saints
.
In
thee
doe
I
trust
:
]
There
is
described
the
powerfull
instrument
,
apprehending
Gods
mercies
,
euen
faith
adorned
with
his
chiefe
quality
,
Constancy
crowneth
all
our
vertu●●
.
constancy
:
for
(
all
the
day
)
signifieth
as
much
as
continually
:
for
there
is
no
vertue
in
man
which
can
be
responsable
to
God
,
if
it
be
not
ioyned
with
constancie
.
Ye
must
wait
patiently
,
beleeue
confidently
,
seeke
,
knocke
,
aske
,
hold
vp
your
hands
without
fainting
,
strengthen
your
weake
hands
and
feeble
knees
.
Gen.
32
.
2●
He
abode
with
Iacob
the
heat
of
the
day
,
and
the
cold
of
the
morning
,
and
shrinked
not
,
till
the
Lord
came
at
last
;
and
we
must
abide
to
the
end
of
the
day
of
our
life
.
Many
begin
in
the
morning
of
their
youth
to
seeke
God
who
forsake
him
in
the
euening
of
their
age
.
The
day
hath
a
morning
,
a
noone
,
and
an
euening-tide
;
so
hath
our
age
,
a
youth
,
a
middle
age
,
and
a
declining
time
;
blessed
is
he
that
perseuers
to
the
end
,
and
till
his
later
breath
constantly
depends
on
God
,
and
leaues
him
not
;
for
certainly
that
man
shall
haue
the
crowne
of
eternall
glory
.
VERSE
6.
Remember
O
Lord
thy
tender
mercies
,
and
thy
louing
kindnesse
:
for
they
haue
beene
for
euer
.
IN
the
preceding
words
,
Dauid
first
prayed
that
God
would
deliuer
him
from
shame
and
contempt
:
next
,
that
hee
woud
teach
him
his
wayes
:
Doct.
No
assurance
of
the
remission
of
sin
▪
till
God
put
his
law
in
our
hearts
▪
and
now
he
desires
that
God
would
haue
mercy
vpon
him
,
and
pardon
him
his
sinnes
.
Marke
by
this
his
order
in
prayer
,
how
first
hee
desires
that
God
would
teach
him
his
law
,
and
then
that
he
would
put
away
his
sinne
;
for
we
can
neuer
get
assurance
of
the
remission
of
our
sinnes
,
till
God
put
his
law
in
our
heart
.
After
these
dayes
,
saith
the
Lord
by
Ieremy
,
I
will
put
my
law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
be
my
people
.
And
they
shall
teath
no
more
euery
man
his
neighbour
,
and
euery
man
his
brother
,
saying
,
Know
ye
the
Lord
;
for
they
shall
all
know
me
,
from
the
least
to
the
greatest
of
them
,
sayes
the
Lord
.
For
I
will
forgiue
them
their
iniquity
and
remember
their
sinnes
no
more
.
Which
the
Apostle
to
the
Hebrewes
reciteth
word
by
word
.
Doctr.
Knowledge
of
sinne
comes
before
remission
of
sinne
.
For
God
first
by
his
word
and
Spirit
workes
in
the
mind
of
a
sinner
a
light
and
sight
of
his
sinnes
,
and
in
his
heart
a
sorrow
for
it
,
and
then
he
putteth
it
away
and
forgiues
it
.
Therefore
let
vs
try
what
sight
and
sense
of
sin
the
word
of
God
hath
wrought
in
vs
,
that
we
haue
a
certificate
to
our
conscience
of
the
remission
thereof
.
Ps.
107.20
.
He
sendeth
his
word
and
healeth
them
.
He
sent
Nathan
to
Dauid
,
and
then
pardoned
him
.
In
these
two
verses
he
thrice
repeateth
the
word
(
remember
,
)
not
that
there
is
any
memory
or
forgetfulnesse
in
God
,
as
in
man
,
for
time
makes
man
to
forget
,
but
God
changeth
no
time
;
absence
makes
vs
forget
,
but
all
things
are
present
to
him
;
memory
hath
a
seat
in
mans
braine
,
which
being
perturbed
it
fayles
,
God
is
all
memory
.
But
he
is
said
to
remember
or
forget
,
How
God
is
said
to
remember
.
Gen.
8.1
.
and
19.29
.
Gen.
30.22
1
Sam.
1.19
when
by
visible
tokens
of
doing
he
sheweth
his
fauour
or
displeasure
to
man
.
As
he
remembred
Noah
when
the
flood
diminished
;
Abraham
,
when
he
saued
Lot
and
brought
him
out
from
Sodome
;
Rachel
,
when
he
made
her
conceiue
;
and
Anna
,
when
he
granted
vnto
her
her
petition
.
Thy
tender
mercies
and
louing
kindnesse
:
]
First
he
craues
at
God
that
he
would
remembe
his
mercies
,
which
is
the
first
thing
wee
should
seeke
at
God
;
for
if
we
get
it
(
as
said
Iacob
)
wee
get
all
things
.
Gen.
33.11
Mercy
against
merit
.
And
hereby
it
is
clearly
seene
,
that
hee
disclaimes
all
merits
;
for
albeit
he
fought
the
Lords
battells
,
gouerned
his
people
by
the
word
and
sword
,
in
executing
iustice
,
prayed
and
praised
God
continually
,
fasted
,
and
bestowed
almes
on
the
Saints
;
Psal.
16.2
.
Vse
.
Of
confutation
of
the
Papists
merits
.
yet
he
confesseth
they
cannot
extend
to
God
:
which
refureth
and
damneth
the
foolish
Papists
,
who
pretend
merits
,
but
commit
murthers
and
adulteries
,
and
yet
with
open
mouth
they
cry
,
merits
,
merits
.
Hee
amplifieth
Gods
mercies
by
three
names
,
mercies
,
benignities
,
goodnesse
;
benignity
twice
repeated
;
see
how
highly
hee
doth
esteeme
of
Gods
goodnesse
,
when
hee
cannot
finde
termes
sufficiently
to
expresse
them
.
A
liuely
representation
of
the
Trinity
.
But
these
three
liuely
represent
vnto
vs
the
Trinity
:
the
Father
the
fountaine
of
goodnesse
,
yea
goodnesse
it selfe
;
the
Sonne
,
mercie
supplying
our
misery
;
the
holy
Spirit
,
benignity
and
bountifulnesse
,
gratiously
working
and
bestowing
these
things
which
the
Father
and
Sonne
giue
.
The
goodnesse
of
God
is
the
fountaine
begetting
mercy
,
and
mercy
bringeth
forth
benignity
.
Let
vs
learne
by
this
,
that
whateuer
commeth
to
vs
,
must
either
come
out
of
the
fountaine
of
Gods
mercy
,
or
else
it
is
a
curse
,
not
a
benignity
,
but
a
malignity
.
Many
say
,
Who
will
shew
vs
any
good
thing
?
Psal.
4.6
.
but
Dauid
sayes
,
Lord
lift
vp
the
light
of
thy
countenance
on
me
.
We
should
imitate
the
three
properties
of
the
Trinity
.
These
three
properries
of
the
Trinity
all
Christians
should
imitate
;
the
goodnesse
of
the
Father
,
the
mercy
of
the
Sonne
,
and
the
bountifulnesse
of
the
Spirit
;
that
in
so
doing
they
may
haue
society
with
the
Father
,
Son
,
and
Spirit
.
I
know
thee
to
be
a
good
man
,
because
thou
art
not
cruell
but
mercifull
;
I
know
thee
to
be
mercifull
,
in
that
thy
hand
is
bountifull
,
thou
giues
and
distributes
to
the
poore
,
Psal.
112.9
thy
righteousnesse
endureth
for
euer
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rachamim
signifieth
bowels
,
which
are
the
seats
and
places
of
the
fatherly
and
motherly
loue
,
and
therefore
the
children
are
called
parentum
viscera
,
the
bowels
of
the
parents
;
which
phrase
the
Apostle
writing
to
Philemon
both
in
the
12.
and
20.
verse
,
expoundeth
spiritually
:
Thou
therefore
receiue
him
that
is
mine
owne
bowels
:
and
in
the
20.
verse
,
Comfort
my
bowels
in
the
Lord
.
Esay
49.19
Can
a
mother
forget
her
child
,
&c.
yet
the
Lord
cannot
forget
Israel
.
Ps.
103.13
.
And
as
the
Father
pitties
his
children
,
so
the
Lord
hath
pitty
on
those
that
feare
him
.
So
we
see
hereby
how
deare
and
neere
we
are
to
Gods
very
heart
,
that
we
haue
a
place
in
his
innermost
affections
.
Infinit
miseries
haue
need
of
infinit
mercies
.
2
Cor.
1.3
.
Gods
mercies
are
eternall
.
But
when
hee
speakes
of
mercies
and
benignities
,
he
speakes
in
the
plurall
number
,
because
as
our
sinnes
and
miseries
are
infinit
,
so
we
haue
need
of
infinit
comforts
and
pardons
,
he
is
called
the
father
of
mercies
.
For
they
haue
beene
for
euer
:
]
A
faire
commendation
of
Gods
mercies
,
from
the
eternity
thereof
.
His
mercies
had
no
beginning
,
as
himselfe
had
none
,
and
shall
haue
no
end
;
From
euerlasting
to
euerlasting
thou
art
our
God
.
For
as
the
Ocean
and
maine
Sea
,
Psal.
100.
Simil.
can
neuer
be
exhausted
,
but
it
would
furnish
water
to
all
the
world
,
if
euery
one
should
bring
vessels
to
draw
water
there-from
:
So
if
wee
had
faith
and
prayer
to
seeke
grace
from
God
,
he
is
all-sufficient
in
himselfe
to
furnish
vs
all
:
which
makes
Dauid
to
cry
in
one
Psalm
twenty
and
sixe
times
,
Psal.
126.
thy
mercy
endureth
for
euer
.
Therefore
we
may
build
our
faith
on
it
as
on
a
strong
Rocke
,
Mat.
1.6.18
that
the
gates
of
hell
cannot
preuaile
against
vs
,
for
euery
thing
earthly
on
which
we
repose
is
subiect
to
mutation
and
change
:
All
things
change
,
God
onely
immutable
.
But
herein
is
our
comfort
,
that
he
is
an
immutable
God
on
whom
wee
depend
,
and
in
whom
we
trust
:
then
as
long
as
God
stands
,
our
saluation
cannot
faile
.
Woe
to
them
who
put
their
trust
in
any
other
,
following
lying
vanities
,
Ionah
2.8
.
Psal.
119.
and
forsaking
mercies
.
I
haue
seene
an
end
of
all
perfection
,
(
sayes
Dauid
)
but
thy
word
is
very
large
.
VERSE
7.
Remember
not
the
sinnes
of
my
youth
,
nor
my
rebellions
:
but
according
to
thy
kindnesse
remember
thou
me
,
euen
for
thy
goodnesse
sake
,
O
Lord
.
Doct.
When
God
●●●embers
●ercies
he
●●●gets
sin
.
HE
conioynes
these
two
,
memorie
of
mercies
,
and
forgetfulnesse
of
sinnes
,
the
one
destroyes
the
other
;
when
God
remembers
mercy
,
hee
forgets
sinne
;
when
he
remembers
sinne
,
he
forgets
mercy
:
when
God
will
plague
the
Whoore
of
Babel
,
it
is
said
,
He
will
remember
her
sinnes
.
and
in
Hosea
,
Hos
8.13
.
Now
will
hee
remember
their
iniquity
,
and
visit
their
sinnes
,
they
shall
returne
to
Aegypt
.
Doctr.
If
sin
had
not
beene
,
Gods
mercies
had
not
beene
knowne
.
Rom.
8.28
.
He
craued
mercy
before
at
God
,
now
hee
let
's
vs
see
the
obiect
of
Gods
mercy
,
euen
sin
;
and
here
appeares
the
great
wisedome
of
God
,
who
can
turne
all
things
to
the
best
to
those
that
loue
him
;
so
that
hee
doth
make
their
sinne
which
they
did
commit
,
to
manifest
his
glory
,
and
work
their
owne
saluation
.
All
the
properties
of
God
(
his
iustice
and
mercy
excepted
)
might
haue
beene
knowne
to
the
world
by
the
creation
;
his
wisedome
in
framing
the
world
so
artificially
,
his
power
in
maintaining
it
,
his
goodnesse
in
making
man
so
excellent
a
creature
;
but
if
sinne
had
not
beene
,
neither
Gods
mercy
would
haue
beene
manifested
in
pardoning
it
,
neither
his
iustice
in
punishing
it
:
Rom.
5.20
.
For
where
sinne
abounded
,
there
mercy
super
abounds
.
Remember
not
the
sinnes
of
my
youth
:
]
Hee
makes
mention
of
his
sinnes
,
for
when
hee
speakes
to
God
who
is
most
iust
and
righteous
,
that
he
should
remember
his
owne
vnrighteousnesse
;
as
the
brethren
of
Ioseph
when
they
sought
fauour
of
him
,
they
remembred
the
wrong
they
did
to
him
:
as
if
one
seeking
the
helpe
of
his
friend
,
he
would
confesse
the
faults
he
did
against
him
;
Luk.
15.21
as
the
forlorne
son
did
to
his
father
.
So
,
seeing
sinne
is
the
principall
wall
which
diuides
vs
from
God
,
so
that
he
doth
not
heare
our
prayers
,
Dauid
here
taketh
away
this
impediment
.
Doct.
We
must
confesse
our
sinne
if
we
would
be
heard
.
Therefore
if
wee
would
haue
our
prayers
acceptable
to
God
,
let
vs
begin
at
an
humble
begging
of
pardon
and
remission
(
at
which
all
our
praiers
should
begin
)
that
hauing
assurance
of
Gods
fauour
,
we
may
boldly
sute
what
we
please
.
But
if
wee
begin
not
our
prayers
at
crauing
pardon
;
Simil.
we
become
like
foolish
Physitians
,
who
neglect
the
causes
of
the
disease
,
and
onely
study
to
mitigate
the
present
dolour
,
and
apply
outward
somentations
for
the
curing
thereof
.
But
how
is
it
that
Dauid
specially
nominates
the
transgressions
of
his
youth
?
Obiect
.
did
hee
not
commit
other
sinnes
?
and
are
the
sinnes
of
his
age
of
no
moment
?
I
answer
,
Answ.
He
doth
not
extenuate
his
present
sinne
,
by
remembring
the
sinnes
of
his
youth
,
but
rather
aggrauates
and
aggredges
the
same
,
while
he
repeats
from
his
childhood
,
how
many
wayes
hee
had
kindled
Gods
wrath
against
him
.
Confessing
that
he
had
heaped
sinne
vpon
sinne
,
and
so
by
processe
of
time
was
loadned
and
ouercharged
with
it
.
Next
,
if
God
should
deale
with
him
by
extreame
rigour
,
hee
should
not
onely
call
to
mind
the
faults
which
he
did
yesterday
,
but
whatsoeuer
sinnes
hee
did
from
his
youth
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
includes
all
the
faults
either
of
commission
or
omission
which
hee
did
.
Therefore
so
oft
as
the
Lord
terrifies
vs
with
his
iudgements
,
Note
.
let
vs
not
onely
remember
our
last
offence
,
but
let
our
former
transgressions
make
vs
bee
ashamed
,
and
bring
new
sobs
and
sighes
in
our
heart
.
Let
old
men
call
to
minds
their
former
offences
which
they
did
commit
in
their
youth
.
Saint
Augustine
in
his
confessions
reckoneth
out
all
the
follies
which
he
committed
in
his
childhood
,
infancy
,
youth
,
and
age
,
calling
them
to
minde
euen
from
the
beginning
:
Psal.
51.5
.
for
we
are
conceiued
in
sinne
,
and
a
child
of
one
day
is
not
cleane
before
God
.
As
we
grow
in
yeares
ye
grow
in
sinne
:
as
a
Lyons
whelpe
is
borne
with
a
sauage
nature
,
and
as
it
growes
in
age
so
the
cruelty
thereof
increaseth
,
so
does
man
.
Solomon
in
the
Prouerbs
saith
,
Pro.
30.19
.
It
is
hard
to
know
the
way
of
a
young
man
with
a
maid
.
So
young
men
haue
need
of
sure
custody
,
that
their
parents
,
masters
and
Preachers
,
should
take
heed
diligently
to
them
.
Saint
Ambrose
in
a
Sermon
at
the
Funerall
of
the
Emperour
Valentinian
the
younger
,
bringeth
in
that
place
of
the
Lamentations
,
Blessed
is
the
man
who
beares
his
yoake
in
his
youth
.
Lam.
3.27
.
God
is
mercifull
to
that
youth
whom
he
corrects
.
Dauid
he
deplores
the
sinnes
of
his
youth
,
which
were
secret
from
the
world
,
and
perchance
to
himselfe
,
yet
hee
craues
pardon
for
them
.
Now
the
smallest
sinnes
trouble
him
,
which
before
were
but
sports
to
him
;
and
so
it
will
befall
to
vs
:
those
offences
now
which
we
accompt
no
offences
,
after
we
will
esteem
them
great
sinnes
;
Prou.
6.3
.
now
they
are
honey
in
the
mouth
,
but
after
in
the
belly
they
will
be
bitter
as
gall
.
No
time
of
mans
life
free
of
sin
.
Ier.
2.
Exod.
22.29
.
Simil.
Note
.
Ex.
23.10
.
There
is
no
time
of
mans
age
which
is
free
from
sinne
,
but
the
youth
is
not
onely
first
,
but
most
subiect
thereunto
;
for
a
youth
is
like
an
vntamed
Calfe
,
like
a
wilde
Asse
which
will
be
taken
in
her
moneth
.
The
first
borne
should
bee
sacrificed
to
God
,
the
first
fruits
should
be
offered
to
him
,
yea
the
beast
if
it
had
not
beene
redeemed
,
the
necke
of
it
behoued
to
haue
beene
broken
.
Thinke
yee
not
that
God
hath
more
respect
of
the
first
fruits
of
our
life
,
then
he
hath
of
the
first
fruits
of
Bullocks
.
Thou
shalt
consecrate
thy
beginnings
to
God
with
Iosias
,
2
King
.
22.1
who
in
the
morning
of
his
life
,
euen
early
,
began
to
seeke
the
Lord
.
We
should
in
our
life
keepe
such
dyets
as
did
Dauid
in
his
prayers
;
Psal.
55.17
Morning
,
noone-tide
,
and
at
euen
he
sought
the
Lord
.
Remember
thy
Creator
in
the
dayes
of
thy
youth
,
Eccles.
12.1
before
the
yeeres
come
wherein
ye
shall
say
,
I
haue
no
pleasure
.
Eccles.
11.9
Be
assured
O
young
man
yee
shall
come
to
iudgement
:
Iob
20.11
.
yea
,
thy
old
bones
shall
inherit
the
sinnes
of
thy
youth
.
To
what
sins
youth
is
most
inclined
.
The
sinnes
of
youth
whereto
they
are
most
inclined
,
are
first
,
pride
,
and
a
contempt
of
their
elders
:
the
vile
doe
contemne
the
honourable
,
and
youth
despise
age
.
Such
was
the
pride
of
Absolom
,
2
Sam.
18.9
whose
punishment
should
terrifie
all
youths
.
Next
,
lust
is
naturall
to
them
,
as
the
Prodigall
child
spent
his
time
in
riot
and
luxury
.
Luke
15.14
Thirdly
,
hypocrisie
;
they
can
very
well
dissemble
their
doings
:
and
when
,
with
the
Whore
in
the
Prouerbes
,
they
are
intending
sinne
,
then
they
pretend
they
were
offering
their
peace
offerings
:
and
with
Absolom
,
pretending
their
vowes
in
Hebron
,
2
Sam.
15.7
but
intending
to
stirre
vp
rebellion
.
And
finally
,
all
youths
are
subiect
to
inconstancy
,
they
are
compared
to
dreggy
wine
not
setled
,
Simil.
so
that
experience
hath
taught
vs
to
say
,
It
is
lost
which
is
done
to
them
.
If
thou
hast
escaped
from
iudgement
in
thy
youth
,
and
hast
passed
the
dangers
thereof
,
thou
maist
greatly
praise
God
.
I
read
of
a
man
,
Simil.
who
being
drunke
in
the
night
,
passed
a
very
narrow
bridge
,
which
considering
in
the
morning
,
died
incontinently
:
so
wee
should
admire
when
we
remember
what
dangers
we
haue
escaped
.
If
sins
of
his
youth
and
ignorance
be
grieuous
,
how
much
more
those
of
knowledge
.
Then
if
the
sinnes
of
youth
now
trouble
him
in
his
age
,
what
doe
ye
thinke
of
the
sins
which
ye
doe
against
knowledge
and
conscience
in
your
old
age
?
Should
ye
not
confesse
them
and
bee
ashamed
of
them
?
If
a
child
blush
it
is
thought
good
,
verecundia
;
but
if
an
old
man
blush
it
is
thought
euill
,
because
hee
is
bound
to
doe
nothing
whereof
hee
should
be
ashamed
.
But
many
are
like
to
the
false
Elders
that
lusted
after
Susanna
,
and
to
them
appertaineth
shame
and
confusion
,
for
their
example
in
courageth
youngmen
to
doe
wickedly
.
Yea
they
are
very
rare
who
haue
escaped
the
perils
of
youth
,
either
by
one
notable
sinne
or
other
.
Now
Dauid
of
these
his
own
sins
doth
make
a
speciall
confession
,
&
doth
not
infold
himselfe
vnder
the
mantle
of
generality
:
A
simple
confession
needfull
.
albeit
many
are
taught
naturaly
to
dissemble
their
sins
,
to
excuse
them
,
to
extenuate
them
,
or
else
to
inuolue
them
vnder
a
common
necessity
of
sinning
:
but
this
will
not
please
God
,
vnlesse
wee
freely
say
with
Dauid
,
I
haue
sinned
:
Simil.
for
as
a
Patient
must
needs
discouer
his
sore
and
wound
to
the
Physitian
;
so
must
a
sinner
vncouer
his
sinne
to
God
,
which
is
an
euident
token
of
a
penitent
.
Moreouer
,
hee
desires
not
onely
that
God
would
forgiue
his
sinnes
,
but
more
,
Doctr.
When
God
forgiues
sinne
he
forgets
it
.
that
hee
would
forget
them
:
wherein
God
differeth
from
men
;
men
may
forgiue
,
but
they
will
remember
,
for
malice
and
anger
takes
such
impression
in
our
hearts
,
that
it
is
hard
to
rase
out
the
memory
of
our
receiued
iniuries
,
although
wee
pardon
them
with
our
heart
:
But
God
as
hee
remits
,
so
hee
forgets
,
Num.
23
.
2●
.
hee
sees
no
iniquity
in
Iacob
;
and
because
the
children
of
God
are
imperfect
,
and
in
this
can
neuer
bee
like
to
God
,
so
long
as
they
carry
about
with
them
this
sinning
sinne
,
as
may
be
seene
in
Dauid
,
1
Kin.
2.8
.
who
in
his
Testament
remembred
the
iniury
done
to
him
by
Simei
,
to
bee
punished
by
Solomon
,
although
in
his
time
hee
did
dissimulate
it
:
yet
let
this
bee
some
comfort
to
vs
,
that
if
the
wicked
motions
of
iniuries
done
to
vs
come
in
our
minds
,
let
vs
resist
and
controule
them
,
which
shall
bee
sufficient
before
God
.
Nor
my
rebellions
.
]
Sinne
and
rebellion
are
conioyned
1
Sam.
15.23
.
Simil.
Sinnes
and
rebellions
are
ioyned
together
,
the
mother
and
her
daughter
,
sinne
if
it
grow
and
increase
it
turneth
into
rebellion
and
disobedience
;
which
is
like
to
the
sinne
of
witchcraft
and
Idolatry
:
and
as
a
Serpent
by
eating
a
Serpent
becommeth
a
Dragon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
sinne
feeding
vpon
sinne
,
becommeth
at
last
rebellion
.
There
are
degrees
of
sinne
,
Nemo
repente
factus
est
turpissimus
.
Dauid
prayeth
to
God
to
forgiue
him
his
secret
sinnes
,
and
hee
desires
that
God
would
keepe
him
from
presumptuous
sinnes
;
slay
sinne
in
the
cradle
,
if
yee
let
it
come
to
maturity
it
may
turne
into
rebellion
.
The
word
also
imports
ignorances
,
which
agreeth
very
well
with
this
youth
,
to
declare
that
the
sinnes
of
youth
commonly
springs
forth
from
ignorance
,
Youth
is
ignorant
,
albeit
it
th●●●●th
it
●●●●e
wise
for
they
are
blind
through
lack
of
knowledge
,
for
they
haue
no
naturall
iudgement
,
they
lacke
instruction
,
they
want
experience
,
and
such
like
:
by
nature
wee
are
all
borne
fooles
,
nature
hath
taught
the
beasts
to
know
things
profitable
&
hurtfull
to
them
.
The
Swallow
knoweth
her
time
,
the
Oxe
his
crib
,
Isa.
1.3
.
but
man
knoweth
not
his
owner
,
neither
the
time
when
hee
shall
turne
to
the
Lord
.
And
this
ignorance
makes
youth
to
be
rebellious
to
their
parents
;
whereof
the
Lord
complaines
by
his
Prophet
,
Isa.
1.2
.
I
haue
brought
vp
children
,
saith
the
Lord
,
and
nourished
them
,
and
they
haue
rebelled
against
me
.
A
profitable
Lesson
for
Parents
to
train
vp
their
children
in
vertue
.
This
shold
teach
Parents
to
remedy
the
ignorance
of
their
youth
by
instruction
,
that
their
minds
being
inlightned
by
the
knowledge
of
God
and
learning
,
they
may
feare
God
in
the
morning
of
their
youth
,
and
haue
the
eyes
of
their
vnderstanding
opened
to
know
the
true
God
and
feare
him
,
that
it
may
bee
fulfilled
that
is
spoken
by
the
Prophet
:
Ioel
2.28
.
And
in
the
last
dayes
I
will
poure
out
of
my
Spirit
vpon
all
flesh
,
and
your
sonnes
and
your
daughters
shall
prophesie
,
and
your
young
men
shall
see
visions
.
We
may
complaine
most
iustly
with
that
holy
Father
S.
Augustine
,
of
the
neglect
of
education
of
our
youth
,
where
hee
saith
,
Gods
iuft
recompence
to
Parents
.
O
flores
vere
non
frondium
,
sed
veprarum
:
O
truely
they
are
flourishes
not
of
branches
but
of
briers
,
and
so
the
Lord
doth
recompence
the
Parents
in
their
age
,
that
as
they
were
negligent
in
training
them
vp
in
the
knowledge
of
God
so
they
become
crosses
to
their
Parents
in
their
age
.
Plutarch
.
Among
the
Lacedemonians
there
was
a
Law
that
children
were
not
obliged
to
maintaine
their
Parents
in
their
age
,
who
were
carelesse
of
their
education
in
vertue
when
they
were
young
.
Moreouer
,
Doct.
Sinnes
of
ignorance
wil
not
excuse
vs
.
let
vs
assure
our
selue
that
the
sinnes
of
Ignorance
will
not
excuse
vs
,
albeit
they
may
extenuate
our
paines
,
and
make
vs
to
bee
punished
with
fewer
stripes
.
I
will
not
insist
in
this
poynt
,
because
I
haue
spoken
sufficiently
thereof
in
that
Sermon
on
Christs
first
word
spoken
on
the
Crosse
,
Father
forgiue
them
,
for
they
know
not
what
they
doe
.
But
according
to
thy
kindnesse
remember
thou
mee
,
euen
for
the
goodnesse
sake
,
O
Lord.
]
The
fountaine
hee
runnes
vnto
is
the
mercy
of
God
,
where
hee
plainly
disclaimes
his
owne
merits
.
Lorinus
the
Iesuite
against
merits
.
Lorinus
a
Iesuite
here
bringeth
in
sundry
passages
of
Scripture
to
qualifie
the
mercy
of
God
against
merits
:
Psal.
6.8.51.3.69.14.86.5.15.106.45.119.156.130.7
.
Dan.
9.18
.
Isa.
55.7
.
VERSE
.
8.
Gratious
and
righteous
is
the
Lord
,
therefore
will
hee
teach
sinners
in
the
way
.
IN
this
second
part
of
the
Psalme
after
his
Petition
,
Doct.
Gods
truth
and
mercy
props
of
a
Christians
faith
.
Psal.
116.
he
setteth
downe
the
props
to
the
which
his
faith
doth
leane
,
to
wit
,
the
mercy
,
truth
,
and
righteousnesse
of
God
,
He
beleeued
,
therefore
hee
spake
:
so
our
Prayers
except
they
bee
grounded
on
faith
,
and
an
assurance
that
God
will
grant
them
,
they
are
offensiue
to
God
,
and
not
profitable
for
vs
:
Hee
who
prayeth
without
faith
,
saith
S.
Iames
,
is
like
a
waue
of
the
Sea
,
Iam.
1.6
.
tost
of
the
winde
,
and
carried
away
.
The
proofe
of
this
is
in
the
sixt
Psalme
,
wherein
after
his
prayers
,
with
a
constant
assurance
he
concludeth
,
all
mine
enemies
shall
be
confounded
.
Psal.
6
.
1●
.
After
hee
had
prayed
for
mercy
,
hee
falleth
out
in
a
meditation
,
consideration
and
proclamation
of
Gods
goodnesse
,
in
the
eighth
,
ninth
,
and
tenth
verses
,
Simil.
as
it
were
to
stir
vp
himselfe
vp
to
Prayer
againe
:
as
a
man
finding
a
fire
almost
consumed
,
doth
put
thereinto
more
coales
to
kindle
it
.
Gracious
and
righteous
is
the
Lord.
]
First
in
his
owne
nature
,
hee
is
good
and
righteous
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rectus
:
next
,
he
is
good
to
vs
in
teaching
vs
his
way
.
God
is
not
only
good
but
goodnes
it selfe
:
but
how
doth
his
goodnes
appeare
?
not
in
shewing
mercy
on
Abraham
,
Isaacke
,
Iacob
,
Moses
,
and
the
righteous
,
but
on
the
most
miserable
sinners
,
(
as
Manasses
saith
in
his
Prayer
)
the
Prodigall
child
,
harlots
,
&
such
other
.
Therefore
will
he
teach
sinners
in
the
way
.
Mat.
6.11.12
.
]
In
this
common
benefit
of
remission
of
sinnes
,
he
inuolueth
himselfe
with
the
rest
of
the
Saints
,
and
so
should
all
our
sutes
bee
common
,
that
wee
desire
nothing
alone
,
but
that
whereof
our
brethren
may
participate
.
This
is
the
communion
of
Saints
which
wee
beleeue
.
Our
dayly
prayers
are
for
all
,
Giue
vs
this
day
our
dayly
bread
,
forgiue
vs
our
sinnes
,
and
lead
vs
not
into
temptation
.
Note
.
Who
seeketh
any
thing
for
himselfe
of
God
,
and
not
for
the
rest
of
his
brethren
,
shall
be
repelled
,
&
receiue
nothing
.
The
persons
to
whom
mercy
appertaines
are
called
sinners
,
Doct.
Sinne
the
onely
obiect
of
Gods
mercy
.
Rom.
5.20
.
as
though
hee
would
make
sinne
the
onely
obiect
of
Gods
mercy
,
as
indeed
it
is
:
for
Gods
mercy
would
not
haue
been
manifested
,
if
sin
had
not
been
knowne
,
that
so
where
sinne
abounded
,
there
grace
might
superabound
:
the
whole
haue
not
need
of
the
Physitian
,
Luk.
5.31
.
but
the
sick
.
Think
not
that
the
multitude
of
thy
sinnes
will
exclude
thee
from
Gods
grace
.
Christ
at
the
well
was
found
of
the
Samaritan
woman
;
Ioh:
4.
mercy
and
misery
met
together
in
the
Pharisees
house
,
Luke
7.36
.
euen
Christ
and
the
Magdalen
:
Mat.
20.31
.
in
the
field
hee
met
with
the
blind
,
who
cried
,
Luke
18.14
Sonne
of
Dauid
haue
mercy
on
vs
;
in
the
Temple
with
the
Publican
;
Iohn
5.2
.
at
the
Poole
with
the
Paralitique
;
for
,
Luke
5.32
.
He
came
not
to
call
the
righteous
,
but
sinners
to
repentance
.
But
what
teacheth
he
?
His
wayes
:
He
teacheth
Godswaies
not
mans
traditions
.
Ionah
2.8
.
not
the
tradition
of
men
,
of
Popes
,
of
Councels
,
who
could
and
haue
erred
,
but
Gods
owne
wayes
,
his
statutes
,
so
oft
repeated
in
the
119.
Psalm
.
Woe
to
the
Papist
,
who
followeth
lying
vanities
,
forsaking
their
owne
mercy
.
The
great
Doctor
and
teacher
is
God
himselfe
,
who
hauing
the
key
of
the
heart
,
must
open
it
himselfe
.
Doct.
The
conuersion
of
a
sinner
is
not
a
work
of
nature
.
1
Cor.
3.6
.
Therefore
the
conuersion
of
a
sinner
is
not
a
worke
of
nature
,
but
it
is
Gods
principall
fauour
,
who
must
giue
encrease
to
Pauls
planting
,
and
Apolloes
watering
.
We
should
therefore
feruently
pray
to
God
for
the
Preachers
,
that
hee
would
so
blesse
them
,
that
by
their
labours
many
may
be
conuerted
to
himselfe
.
The
Israelites
vnder
the
Law
being
terrified
by
Gods
voice
,
said
,
Let
not
God
speake
any
more
vnto
vs
,
Exod.
20
.
1●
but
Moses
.
But
wee
vnder
the
Gospel
being
comforted
by
his
voice
,
say
,
Note
.
Let
Moses
and
Paul
be
silent
,
but
let
God
speake
to
vs
.
The
worke
of
conuersion
of
sinners
,
Dauid
draweth
to
the
fountaine
,
euen
Gods
grace
and
free
fauour
:
whateuer
commeth
to
vs
,
doth
proceed
out
of
his
grace
.
But
this
is
wonderfull
,
Doctr.
Mercy
and
iustice
meet
in
the
saluation
of
man
.
how
grace
and
righteousnesse
,
which
seeme
so
opposit
in
the
saluation
and
conuersion
of
a
sinner
meets
together
,
and
kisses
one
another
.
I
answer
,
In
the
worke
of
our
redemption
they
accorded
,
when
Gods
iustice
was
fully
satisfied
by
the
death
of
Christ
,
and
his
mercy
was
cleere
by
full
pardoning
vs
,
Simil.
Leu.
16.8
.
when
we
escaped
with
the
scape-Goat
to
the
wildernesse
,
and
he
died
;
the
suerty
paid
the
debt
,
and
wee
were
freed
.
In
the
conuersion
of
a
sinner
hee
vseth
both
,
hee
wounds
and
humbles
,
cures
and
exalts
againe
.
Deducit
ad
inferos
,
&
reducit
;
Hee
cast
downe
Paul
,
Acts
9.4.8
.
made
him
blind
,
rebuked
him
,
and
then
conuerted
and
comforted
him
,
and
sent
him
to
teach
the
Gospel
,
and
conuert
others
.
VERSE
9.
Them
that
be
meek
,
will
he
guide
in
iudgement
,
and
teach
the
humble
his
way
.
HE
setteth
down
in
this
verse
to
whom
the
former
benefit
doth
appertaine
;
and
what
sort
of
sinners
shall
participate
of
mercy
;
to
wit
,
the
meeke
and
humble
;
whom
God
hath
so
prepared
by
afflictions
and
crosses
,
Doct.
Afflictions
teach
humility
.
Who
are
humble
.
Simil.
that
he
hath
made
them
to
giue
an
open
way
and
place
to
the
Gospel
to
worke
in
them
.
For
as
the
waxe
first
is
by
labour
and
by
fire
,
made
soft
and
pliable
before
it
can
take
stampe
and
impression
of
the
Kings
image
and
superscription
;
yea
clay
must
bee
made
soft
and
pliable
before
it
bee
made
a
vessell
:
so
must
God
humble
vs
,
before
he
put
his
image
in
vs
:
so
the
gold
,
Simil.
siluer
,
&c.
must
be
battered
,
before
it
be
stamped
.
Ps.
119.71
.
It
is
good
(
saith
Dauid
)
that
thou
hast
humbled
me
,
for
thereby
I
learned
thy
Commandements
:
If
he
had
not
beene
first
humbled
,
hee
had
neuer
learned
Gods
Commandements
.
He
desired
children
to
come
to
him
,
for
of
such
is
the
Kingdome
of
heauen
:
yea
except
we
become
as
these
,
Mar.
19.14
.
we
shall
neuer
enter
thereinto
.
God
resisteth
the
proud
,
Iam.
4.6
.
and
giueth
grace
to
the
humble
.
On
whom
will
the
Spirit
of
the
Lordrest
?
on
the
contrite
heart
.
The
Palace
of
Heauen
is
very
ample
,
Simil.
but
the
entry
very
narrow
,
let
vs
then
liumble
our selues
vnder
the
mighty
hand
of
God
,
and
learne
of
Christ
that
hee
is
meeke
and
lowly
,
Mat.
11.29
.
and
wee
shall
finde
rest
to
our
soules
.
The
word
meeke
,
is
in
Latine
mites
,
of
which
our
Sauiour
speaketh
,
Who
are
meeke
.
Mat.
5.3
.
Blessed
are
the
meek
,
or
mansueti
,
quasi
ad
manum
venire
sueti
,
accustomed
to
come
vnder
the
hand
;
so
God
so
mitigateth
the
fury
of
our
nature
and
tameth
vs
,
that
wee
become
so
obedient
,
that
as
a
childe
commeth
vnder
the
hand
of
his
Parent
,
Psal.
123.2
or
as
a
handmaid
is
directed
by
the
eye
of
her
mistresse
,
so
doe
wee
attend
vpon
God
.
Doctr.
Whom
God
directeth
he
also
protecteth
.
Will
he
guide
:
]
God
who
teacheth
the
meeke
,
he
also
guides
and
directs
them
,
and
leades
them
through
the
way
.
For
as
children
are
ignorant
,
so
are
they
impotent
;
they
are
taught
by
their
parents
&
led
by
them
;
whom
God
directs
he
also
protects
,
and
guides
to
heauen
,
or
else
we
should
soon
perish
.
He
must
order
the
actions
of
our
whole
life
rightly
,
which
is
the
second
grace
that
God
will
bestow
on
his
children
when
they
submit
themselues
obediently
to
beare
his
yoake
.
This
docility
will
neuer
be
till
our
proud
heart
be
subdued
.
what
Gods
iudgement
and
his
way
is
.
His
iudgement
and
his
way
,
is
nothing
else
but
his
gonernment
,
whereby
he
declares
himselfe
as
a
louing
Father
,
carefull
to
prouide
for
the
saluation
of
his
owne
children
,
that
he
may
relieue
them
that
are
oppressed
,
raise
vp
those
who
are
cast
downe
,
comfort
those
who
are
sorrowfull
and
grieued
,
and
succour
such
as
be
in
misery
.
And
because
in
the
former
verse
hee
spake
of
sinners
(
he
will
teach
sinners
his
wayes
)
he
expounds
of
what
sinners
he
meant
;
God
teacheth
sinners
,
but
not
all
.
hee
will
not
teach
euery
sinner
,
but
those
whom
he
hath
receiued
into
his
fauour
.
First
,
hee
bears
downe
our
pride
and
contumacy
,
and
humbles
vs
,
First
God
will
haue
our
pride
beaten
downe
,
then
hee
will
teach
vs
.
but
being
cast
downe
he
will
not
forsake
vs
;
and
being
humbled
by
the
crosse
,
he
directs
all
the
actions
of
our
life
in
his
holy
obedience
;
of
which
Apollinarius
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Viros
iustitiae
diriget
mansuetos
,
Humility
the
first
,
second
,
and
last
gift
of
a
Christian
.
August
.
Epist.
56.
He
will
direct
righteous
men
that
are
meek
.
Wherefore
ye
may
clearly
see
,
that
the
gift
of
modesty
and
humility
is
so
necessary
,
as
without
which
wee
can
neuer
be
capable
of
the
mysteries
of
Gods
kingdome
:
Which
made
Augustine
to
say
(
borrowing
the
allusion
from
Demosthenes
the
Grecian
,
August
.
Epist.
75
ad
Auxilium
Episcopum
.
who
being
demanded
what
was
the
chiefe
thing
required
in
an
Orator
,
answered
thrice
,
pronunciation
)
thrice
,
that
the
chiefe
vertue
required
in
a
Christian
was
humility
:
and
in
another
Epistle
;
En
adsum
senex
à
iuuene
coepiscopo
,
Episcopus
tot
annorum
,
à
collega
nondum
anniculo
,
paratus
sum
discere
;
I
am
here
an
old
man
ready
to
learne
from
a
young
man
my
coadiutor
in
the
ministery
,
and
so
old
a
Bishop
from
a
young
man
who
scarce
hath
beene
one
yeare
in
the
seruice
.
VERSE
10.
All
the
paths
of
the
Lord
are
mercy
and
truth
vnto
such
as
keepe
his
couenant
and
his
testimonies
.
ALl
the
paths
,
&c.
]
An
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
exclamation
,
whereby
hee
explaineth
what
he
would
shew
,
euen
the
wayes
of
the
Lord
;
a
most
comfortable
saying
:
such
as
Paul
hath
another
,
Rom.
8.28
.
To
those
that
loue
the
Lord
all
things
worke
together
for
the
best
:
Sicknesse
,
pouerty
,
infamie
,
yea
death
,
which
is
the
greatest
mercy
,
when
we
are
separate
perfectly
from
sinne
and
the
world
,
and
conioyned
to
Christ
.
So
that
God
is
euer
accumulating
mercies
,
and
heaping
them
on
our
head
,
Lam.
3.22
.
that
whateuer
befalleth
vs
,
certainly
commeth
from
his
mercie
,
and
it
is
of
his
mercy
that
we
are
not
consumed
and
daily
brought
to
confusion
.
He
comprehendeth
the
paths
of
the
Lord
in
two
words
,
Doct.
All
Gods
wayes
are
mercy
and
truth
Pro.
20.28
mercy
and
truth
,
or
(
as
others
expound
)
iustice
.
These
are
the
two
pillars
which
vpholdeth
a
King
and
his
kingdome
.
Mercy
and
truth
preserue
the
King
,
for
his
throne
shall
be
established
with
mercy
.
Whateuer
we
heare
or
reade
of
the
wayes
of
God
,
is
either
mercy
or
truth
:
mercy
in
pardoning
sin
,
truth
in
performing
his
promises
.
Doct.
Mercy
and
truth
belong
not
to
the
wicked
.
Other
quali●ies
that
are
in
God
may
tend
to
the
reprobate
,
but
with
none
of
these
two
haue
they
any
thing
to
doe
,
for
they
haue
no
repentance
,
therefore
no
remission
of
sinnes
;
they
haue
no
faith
,
and
therefore
they
depend
not
on
his
truth
.
But
the
godly
are
not
to
bee
afraid
of
his
iustice
,
because
mercy
interuenes
:
his
power
mainta●nes
them
,
his
wisedome
foresees
their
reliefe
.
Rom.
8.33
.
Who
shall
intend
any
thing
against
the
elect
of
God
?
Christ
iustifieth
,
who
can
condemne
?
But
with
the
wicked
he
will
dealt
very
hardly
,
Psal.
18.25.26
.
with
the
godly
he
will
shew
himselfe
godly
,
with
the
vpright
man
he
will
shew
himselfe
vpright
,
with
the
pure
hee
will
shew
himselfe
pure
,
and
the
froward
he
will
shew
himselfe
froward
.
To
such
as
keepe
his
couenant
:
]
But
to
whom
will
he
shew
this
mercy
?
To
those
who
keepe
his
couenant
.
Of
this
couenant
which
God
made
with
his
Church
,
reade
Gen.
17.2
.
Exod.
24.7
.
Iosh.
24.16
.
Ier.
3.31
.
and
in
many
other
places
.
This
is
the
third
name
which
he
giueth
to
those
who
shall
bee
partakers
of
his
mercy
.
Three
names
giuen
to
the
chosen
.
First
,
they
are
sinners
;
next
,
humble
and
penitent
sinners
;
and
thirdly
,
their
repentance
is
declared
by
their
life
,
in
that
they
keepe
Gods
couenants
.
What
a
couenant
is
.
A
couenant
must
be
mutuall
.
A
couenant
is
a
mutuall
band
betweene
two
persons
,
hauing
mutuall
conditions
.
God
humbleth
himselfe
,
so
farre
,
that
he
couenants
with
man
to
be
his
God
,
and
promiseth
to
be
their
Father
;
we
againe
oblige
our selues
to
be
his
children
and
people
,
if
we
forget
to
honour
our
Father
,
then
hee
will
not
accompt
vs
his
children
.
Hee
craues
that
wee
should
keepe
his
Commandements
and
couenants
,
not
the
traditions
of
men
;
Doct.
Mans
traditions
cannot
binde
the
conscience
.
Note
.
which
can
neuer
bind
the
conscience
:
yea
oftentimes
it
falleth
out
,
that
those
who
are
too
curious
in
obseruing
these
idle
and
vaine
rites
,
are
carelesse
in
keeping
these
things
which
are
absolutely
commanded
by
God
.
VERSE
.
11.
For
thy
names
sake
,
O
Lord
,
bee
mercifull
vnto
mine
iniquity
,
for
it
is
great
.
FOr
thy
names
sake
,
O
Lord
,
bee
mercifull
vnto
mine
iniquity
:
]
What
before
hee
spake
generally
of
Gods
mercy
promised
to
all
humble
&
penitent
sinners
,
Doct.
Particular
application
of
mercy
needful
.
1
Cor.
9.27
that
in
this
verse
he
particularly
applyeth
vnto
himselfe
;
shewing
vs
hereby
how
necessary
the
application
of
mercy
is
to
a
Preacher
,
lest
preaching
to
others
hee
become
a
Reprobate
himselfe
.
He
runnes
euer
to
mercy
pretending
no
merits
,
and
craues
pardon
to
his
iniquity
,
which
before
hee
called
sinne
,
for
hee
sinned
against
God
,
and
did
iniquity
to
Vrias
:
Doct.
Who
sinneth
against
God
hurteth
his
neighbour
.
1
Ioh.
4.20
.
where
obserue
that
sinne
and
the
forgetfulnesse
of
God
,
causes
vs
to
doe
iniquity
and
wrong
to
our
neighbours
:
how
can
wee
loue
God
,
whom
wee
see
not
,
and
hate
man
made
to
his
I
mage
whom
wee
see
.
For
it
is
great
:
Doct.
To
aggrauate
sin
,
a
true
marke
of
a
penitent
.
Gen.
3.12.13
.
A
true
marke
of
a
petitent
sinner
,
to
aggrauate
his
sinne
.
Some
vse
to
extenuate
their
sinnes
,
by
comparing
them
to
others
whom
they
thinke
sinne
more
then
they
doe
:
others
excuse
them
,
as
Adam
did
when
hee
said
,
The
woman
which
thou
gauest
to
bee
with
me
,
shee
gaue
me
of
the
Tree
,
and
I
did
eate
:
shee
againe
excused
herselfe
,
The
Serpent
beguiled
me
and
I
did
eate
:
Doctr.
When
man
remembreth
sinne
God
forgetteth
it
.
But
let
the
children
of
God
search
and
finde
out
the
greatnesse
of
their
sinnes
,
and
aggrauare
them
,
that
God
may
extenuate
them
,
and
so
forget
them
.
Are
yee
loadned
with
sinne
,
remember
it
,
and
God
will
forget
it
,
and
ease
you
;
if
yee
haue
it
before
your
eyes
,
hee
shall
cast
it
behind
his
backe
:
but
if
you
thinke
nothing
of
sinne
,
God
will
binde
it
on
your
backe
,
so
that
it
shall
presse
you
downe
as
a
milstone
.
But
he
craueth
this
for
Gods
names
sake
:
his
name
is
his
honor
,
Doctr.
Gods
chiefest
honor
is
his
mercie
.
Pro.
25.2
.
shewing
vs
that
God
purchaseth
his
chiefe
honour
by
his
mercy
:
It
is
the
honour
of
the
King
to
try
sinnes
,
but
the
honour
of
God
to
couer
them
.
VERSE
.
12.
What
man
is
hee
that
feareth
the
Lord
,
him
will
hee
teach
the
way
that
he
shall
choose
.
IN
this
and
the
other
two
verses
following
is
contained
another
quality
which
God
craueth
in
his
penitent
,
humble
,
and
obedient
sinner
,
to
wit
,
that
he
haue
the
feare
of
God
,
who
is
rewarded
with
temporall
and
spirituall
blessings
in
his
soule
,
body
and
posterity
:
So
godlinesse
is
great
gaine
,
hauing
the
p●om●es
of
this
life
the
life
to
come
.
1
Tim
4.8
.
What
man
is
he
.
]
By
this
forme
of
interrogation
hee
would
note
the
raritie
of
those
that
shall
finde
mercie
,
and
this
indefinite
speech
answerable
to
an
vniuersall
,
declareth
,
that
whatsoeuer
they
bee
,
of
whatsoeuer
estate
and
cond●tion
,
who
feare
God
,
shall
bee
sure
of
these
after
following
blessings
.
Doct.
God
directs
them
whom
hee
forgiues
.
Next
obserue
that
God
hee
directs
all
these
in
the
course
of
their
life
whom
hee
hath
pardoned
;
therfore
those
who
are
not
reconciled
to
God
,
need
not
looke
for
Gods
direction
,
he
was
a
Pillar
of
fire
and
Cloud
to
the
Israelites
,
for
they
were
vnder
the
Couenant
.
Exo.
14.19
.
The
feare
of
the
Lord
is
the
chiefe
vertue
,
Pro.
●5
33.
What
the
feare
of
God
is
.
euen
the
beginning
of
wisedome
.
It
is
a
secret
reuerence
bred
in
the
heart
of
a
Christian
proceeding
out
of
the
sense
and
feeling
of
Gods
loue
,
whereby
a
sinner
is
affraid
that
hee
neither
thinke
,
speake
,
or
doe
any
thing
which
hee
supposeth
may
offend
Gods
Maiestie
.
This
secret
feare
if
it
bee
once
planted
in
the
heart
will
direct
thee
in
all
good
actions
acceptable
to
God
,
and
correct
thy
euill
doings
.
Note
.
The
two
properties
of
Gods
feare
.
Simil.
The
loue
of
God
hath
a
constraining
power
,
whereby
it
compelleth
and
forceth
vs
to
serue
him
:
the
feare
of
God
hath
a
restraining
power
,
by
which
it
restraineth
and
stayeth
vs
,
and
keepeth
vs
backe
from
offending
him
:
this
is
like
a
bit
,
the
other
like
a
spur
.
Abraham
feared
that
the
feare
of
God
was
not
Gen.
20.11
.
in
the
place
wherto
he
went
.
Ioseph
being
inticed
by
his
Mistris
to
commit
wickednes
with
her
,
answered
,
How
can
I
do
this
great
wickednes
and
so
sin
against
God
?
Gen.
39.9
.
the
Lord
plant
this
feare
in
our
harts
.
This
is
a
filial
feare
which
he
craueth
,
comming
from
loue
,
&
not
a
seruile
feare
which
commeth
from
a
feare
of
punishment
.
The
preseruer
of
this
feare
is
a
continual
nourishment
in
thy
minde
of
the
presence
of
God
,
How
the
feare
of
God
is
preserued
.
to
whom
thou
presentest
all
thy
actions
.
When
thou
committest
any
thing
vnworthy
of
his
presence
,
be
ashamed
of
it
,
flie
from
it
,
craue
mercy
for
it
,
&
make
the
quiet
Cabinet
of
thy
mind
the
Chamber
of
his
presence
,
wherin
thou
darest
admit
no
lewd
thought
,
no
filthy
thing
.
And
because
it
is
impossible
to
fray
thy
hart
&
minde
from
the
conceptions
of
that
sinning
sinne
in
thee
;
Note
.
yet
haue
this
testimony
,
that
it
is
no
sooner
conceiued
,
but
as
soon
repented
.
Will
he
teach
the
way
that
he
shall
choose
.
]
He
promiseth
foure
benefits
to
the
man
that
feareth
God
,
he
heapeth
vpon
him
grace
vpon
grace
:
before
hee
pardoned
him
,
and
now
he
directeth
the
man
whom
he
forgaue
:
for
no
sooner
receiueth
hee
any
man
in
his
fauor
when
he
immediately
takes
the
protection
and
direction
of
him
.
But
out
of
these
words
we
see
three
things
.
First
there
are
diuers
,
yea
contrary
wayes
,
as
there
are
contrary
ends
,
the
broad
and
the
narrow
,
the
Kings
way
and
by-rodes
,
the
way
of
life
and
of
death
.
Many
promise
to
themselues
a
Kingdom
not
being
in
the
way
leading
thereto
.
This
is
against
such
as
dreame
to
themselues
that
whatsoeuer
religion
they
professe
,
or
howsoeuer
they
liue
they
shall
goe
to
heauen
;
but
they
are
deceiued
;
for
if
thou
be
not
in
the
way
to
the
Kingdome
,
thou
shalt
neuer
attain
to
the
Kingdome
:
many
,
yea
the
most
part
are
not
going
but
riding
,
not
running
but
posting
to
hell
;
whom
if
ye
demand
whither
they
goe
?
they
will
answere
,
to
heauen
:
yea
and
they
will
bragge
they
shall
be
nearer
God
then
the
Preacher
himselfe
,
euen
as
if
one
would
dreame
of
life
at
the
poynt
of
death
.
Next
wee
see
that
a
man
cannot
of
himselfe
choose
the
right
way
to
heauen
;
Doct.
Man
of
himselfe
is
igno●ant
of
the
rig●
he
way
.
1
Cor.
2.1
4
for
the
naturall
man
cannot
apprehend
those
things
which
pertaine
to
Gods
Kingdome
,
neither
yet
can
he
see
them
,
for
they
are
spiritually
discerned
.
Whereupon
followeth
the
third
,
that
is
,
how
man
shall
choose
the
good
and
refuse
the
euill
way
:
Rom.
9
.
1●
.
Non
est
currentis
,
nec
volentis
,
sed
miserentis
Dei
:
It
is
not
in
him
that
runneth
,
nor
in
him
that
willeth
,
but
in
God
that
sheweth
mercy
.
Heb.
11.25
.
Moses
choosed
rather
to
suffer
with
the
Church
then
to
bee
called
the
sonne
of
Pharohs
daughter
.
Ios.
24.15
.
Ioshua
and
his
house
choosed
to
serue
God
,
though
all
the
people
should
serue
Baal
.
Psal
4.6
.
Dauid
the
King
choosed
the
light
of
Gods
countenance
to
shine
on
him
.
1
Kin.
3.9
.
Solomon
made
his
choyce
of
wisdome
.
Luk.
10.42
Mary
choosed
the
better
part
.
Paul
thought
all
things
to
be
dung
in
respect
of
the
excellent
knowledge
of
Christ
.
Phil.
3.8
.
The
Church
of
Laodicea
was
counselled
to
buy
gold
.
Apoc.
3.18
.
But
all
these
their
choyces
were
of
God
,
who
put
it
in
their
hearts
to
choose
good
things
.
Wisedome
cryed
in
the
streets
that
all
that
were
destitute
of
vnderstanding
should
come
to
her
,
Pro.
8.1
.
but
the
foole
heard
the
voyce
of
the
harlot
,
Goe
to
our
daliance
,
Pro.
7.22
.
saith
shee
,
and
hee
went
like
a
sheepe
to
the
slaughter
.
So
by
nature
we
choose
the
way
to
destruction
;
Hos.
13.9
.
Thy
perdition
is
of
thee
O
Israel
,
thy
saluation
of
me
.
VERSE
.
13.
His
soule
shall
dwell
at
ease
,
and
his
seede
shall
inherite
the
Land
.
What
the
peace
of
conscience
〈◊〉
.
HIs
soule
shall
dwell
at
ease
.
]
The
second
promise
and
spirituall
blessing
,
the
peace
of
conscience
which
is
the
tranquility
of
the
soule
,
flowing
from
the
assurance
of
Gods
fauour
in
Christ
wrought
by
the
holy
Spirit
.
This
is
that
white
stone
in
the
Reuelation
,
Reuel
.
2.17
wherein
a
name
is
written
,
which
none
can
read
but
hee
that
hath
it
.
Thy
good
life
may
bee
a
marke
to
others
of
thy
saluation
,
but
thy
inward
peace
is
a
token
to
thy selfe
,
that
howsoeuer
thy
outward
man
bee
afflicted
;
yet
thy
inward
man
hath
that
peace
which
passeth
all
naturall
vnderstanding
:
of
which
Christ
saith
,
My
peace
I
giue
you
,
Ioh.
20.19
.
not
as
the
world
;
and
hee
commanded
the
Apostles
to
giue
their
peace
.
The
giuer
of
this
peace
is
called
the
Prince
of
peace
;
the
wicked
cry
peace
,
Ier.
8.11
.
when
as
sudden
destruction
is
approaching
,
as
the
trauell
of
a
woman
:
But
there
is
no
peace
to
the
wicked
,
Esa.
48.22
.
saith
my
God
;
they
may
sometimes
lye
in
carelesse
security
,
not
wakened
by
the
sight
of
Gods
iudgements
,
but
sleeping
in
the
bottome
of
the
Sea
,
hauing
no
true
rest
:
for
the
worldlings
haue
three
wormes
which
eate
them
vp
,
care
,
feare
and
dolour
;
Care
,
feare
,
and
griefe
,
are
three
wormes
which
eate
the
worldlings
.
care
to
conquest
the
things
of
this
world
so
excessiuely
,
that
they
are
eaten
vp
by
it
,
feare
lest
it
be
taken
from
them
,
and
commonly
God
as
hee
threateneth
by
his
word
,
the
thing
they
feare
shall
come
on
them
,
and
then
followeth
an
excessiue
sorrow
for
the
losse
of
them
,
they
despaire
and
oftentimes
are
the
cause
of
their
owne
death
:
but
the
godly
cast
their
care
vpon
the
Lord
,
they
haue
a
reasonable
care
of
their
Familie
,
but
with
measure
,
they
feare
nothing
but
the
offence
of
God
,
all
other
feares
are
swallowed
vp
in
the
gulfe
of
that
feare
;
for
they
assure
themselues
that
God
will
maintaine
their
Lot
;
and
finally
,
at
the
losse
of
any
creature
the
godly
haue
a
naturall
sorrow
,
albeit
not
out
of
measure
,
Iob.
1.21
.
but
with
Iob
,
saying
,
The
Lord
hath
giuen
and
taken
.
The
third
benefite
.
And
his
seede
shall
inherit
the
Land
.
]
The
third
blessing
temporall
,
he
promiseth
wealth
to
the
posterity
of
the
righteous
,
that
their
daies
shall
be
long
in
the
Land
that
God
hath
giuen
them
.
First
in
this
promise
yee
see
the
constancie
of
Gods
fauor
towards
them
that
feare
him
,
their
death
doth
not
withdraw
Gods
loue
from
their
posterity
,
2
Sam.
19.38
.
as
Dauid
after
Barzillai
went
home
,
remembred
his
kindnesse
in
intertaining
Chimham
,
and
on
Mephibosheth
hee
shewed
the
mercy
of
God
for
Ionathans
sake
:
2
Sam.
9.3
.
Doctr.
Gods
loue
dieth
not
with
the
Parents
,
but
reuiues
in
their
posterity
.
A
note
for
Parents
.
so
Gods
loue
dies
not
with
the
Parents
,
but
reuiueth
in
their
posterity
,
as
the
Lord
promised
to
Dauid
,
2
Sam.
7.12
.
Here
is
a
promise
to
the
godly
who
feare
him
,
of
a
sure
and
perpetuall
maintenance
to
their
posterity
.
The
consideration
hereof
should
abate
that
excessiue
care
that
Parents
haue
of
their
children
,
whereas
the
best
care
they
can
haue
of
them
is
,
that
they
feare
God
themselues
,
and
labour
to
bring
them
vp
in
that
feare
.
Kings
haue
not
such
surety
of
the
continuance
of
their
crownes
to
their
succession
,
neither
Noble-men
of
their
Lands
,
as
●
godly
man
hath
of
Gods
prouision
:
Psal
37.25
.
I
was
young
,
saith
Dauid
,
and
now
am
old
;
yet
I
neuer
saw
the
iust
man
nor
his
seed
to
beg
.
Moreouer
we
see
that
Lands
are
at
the
disposition
of
God
,
Doct.
All
changes
come
of
sinne
.
who
wil
giue
them
to
whom
he
pleaseth
,
and
altereth
Dominions
,
as
the
Monarchie
of
the
Babylonians
,
Persians
,
Grecians
,
and
Romanes
,
the
cause
of
this
alteration
was
their
sin
:
and
doe
we
not
see
amongst
our selues
within
these
thirty
yeares
,
Example
of
our
time
many
and
strange
alterations
of
Lands
and
houses
,
translated
from
the
right
owners
thereof
to
others
neither
of
their
name
,
nor
any
way
belonging
to
them
.
Should
not
this
teach
vs
all
to
feare
God
,
and
make
our
houses
as
Sanctuaries
to
him
,
left
he
be
forced
(
as
he
extirped
the
Canaanites
for
their
sinnes
)
to
root
vs
out
,
and
sweepe
vs
away
as
with
a
besom
.
VERSE
.
14.
The
secret
of
the
Lord
is
reuealed
to
them
that
feare
him
:
and
his
couenant
to
giue
them
vnderstanding
.
4.
Benefit
and
promise
,
reuelation
of
his
secret●
THe
fourth
benefit
which
the
Lord
will
bestow
vpon
the
godly
men
,
he
will
(
if
they
feare
him
)
reueale
to
them
his
secrets
.
First
,
Doct.
Gods
word
is
a
secret
.
●eu.
5.5
.
ye
see
the
word
of
God
is
called
a
secret
,
a
mystery
,
and
hid
treasure
,
a
closed
booke
which
none
is
able
to
loose
but
the
Lambe
.
For
all
the
naturall
wit
of
man
is
not
able
to
attaine
to
the
vnderstanding
of
the
meanest
Article
of
faith
.
All
things
which
we
beleeue
are
aboue
the
compasse
of
reason
,
or
flat
against
it
.
The
Gospell
commeth
by
reuelation
:
The
Gospell
comes
by
reuelation
.
Mat.
16.17
.
Blessed
art
thou
Simon
,
the
Sonne
of
Ionah
,
flesh
and
bloud
hath
not
reuealed
this
to
thee
,
but
my
Father
:
where
he
manifestly
testifieth
,
that
the
confession
of
Christ
is
a
hid
matter
,
which
must
bee
reuealed
to
vs
by
himselfe
.
The
wit
of
man
can
search
the
profundities
of
nature
(
albeit
it
is
not
able
to
attaine
to
the
hundreth
part
thereof
,
as
of
Physicke
,
Astronomy
,
Geometry
,
&c.
)
but
it
cannot
sca●se
vpon
Diuinity
without
inspiration
,
which
must
come
from
aboue
.
It
is
no
maruaile
therefore
that
so
few
beleeue
the
word
,
for
fa●●h
is
not
of
all
men
,
it
is
the
gift
of
God
:
as
i●
is
a
secret
,
so
are
they
called
his
secret
ones
to
whom
he
reuealeth
it
But
men
may
thinke
,
Obiect
.
that
it
being
a
secret
,
why
should
it
be
made
common
to
all
,
and
God
hath
closed
that
booke
.
Answer
.
I
answer
with
Augustine
,
it
is
a
flood
on
which
a
Lambe
may
swimme
,
and
an
Elephant
may
walke
.
Mat.
13.11
.
To
the
children
of
God
it
is
plaine
;
to
those
it
is
giuen
to
vnderstand
,
but
to
others
they
are
parables
,
Esay
6.9
.
That
seeing
they
should
not
perceiue
.
But
to
whom
doth
he
reueale
it
?
Doct.
No
true
seruice
without
conscience
.
To
them
that
feare
him
,
and
to
these
he
giueth
vnderstanding
,
as
in
the
15.
and
119
,
Psalme
hee
testifies
.
By
which
I
see
there
is
no
true
seruice
without
conscience
,
and
none
can
profit
in
the
knowledge
of
the
Scripture
but
such
as
feare
God
;
and
the
more
they
feare
him
,
the
more
they
grow
in
knowledge
.
True
piety
and
godlinesse
is
the
nourisher
of
knowledge
,
for
the
feare
of
God
is
the
beginning
,
growth
,
and
perfection
of
all
wisedome
.
And
therefore
Athiests
and
prophane
persons
haue
not
learned
Christ
aright
,
they
are
learning
,
but
doe
neuer
attaine
to
the
power
of
godlinesse
and
his
couenant
to
giue
them
vnderstanding
.
His
couenant
is
specially
mentioned
,
Doct.
Gods
couenant
belong●●th
to
such
●s
feare
him
.
Iohn
6.33
.
because
the
Iewes
brag
of
the
couenant
made
to
Abraham
their
Father
.
But
here
he
declareth
to
them
that
they
haue
no
title
●o
the
couenant
except
they
feare
God
.
The
Iewes
bragged
that
they
were
descended
of
Abraham
,
but
Christ
sends
them
to
their
father
the
deuill
,
because
they
follow
his
manners
,
and
are
murtherers
.
Therefore
there
is
no
part
in
the
couenant
to
those
who
haue
not
the
true
feare
of
God
.
VERSE
15.
Mine
eyes
are
euer
towards
the
Lord
:
for
who
will
bring
my
feet
out
of
the
net
.
NOw
he
doth
apply
the
benefits
of
God
(
which
generally
were
propounded
to
the
Church
)
to
himselfe
,
&
as
he
began
the
Psalme
,
so
he
ends
it
with
a
prayer
for
his
deliuery
from
his
enemies
.
In
this
Verse
hee
perswades
himselfe
by
faith
that
God
will
set
him
free
,
for
(
as
saith
the
Text
)
his
eyes
are
euer
towards
the
Lord
;
that
is
,
he
depended
on
God
,
as
the
eye
of
the
handmayd
is
towards
her
mistresse
.
This
he
testifieth
when
he
saith
,
Psal.
123.
Psal
121.
And
I
lift
vp
mine
eyes
to
the
mountaines
,
my
helpe
commeth
from
thee
O
Lord
,
for
thou
wilt
deliuer
me
who
trusts
in
thee
.
Note
.
Men
may
looke
for
helpe
at
the
hands
of
men
,
but
in
vaine
.
But
God
will
not
frustrate
the
expectation
of
his
owne
;
which
should
make
vs
not
to
turne
our
eyes
from
him
,
seeking
helpe
from
Aegypt
.
Wee
cannot
at
one
time
looke
vp
to
heauen
,
&
downe
to
hell
or
the
earth
,
no
more
put
our
confidence
in
God
and
man
.
Next
,
ye
see
that
if
we
desire
to
get
deliuery
,
we
must
in
al
our
actions
set
him
before
our
eies
,
direct
all
our
actions
to
glorifie
God
,
and
edifie
his
Church
.
Psal.
16.8
.
I
haue
set
the
Lord
alwayes
before
my
face
,
for
he
is
at
my
right
hand
,
therefore
I
shall
not
slide
.
Will
God
defend
an
vnrighteous
man
,
who
asmeth
not
at
Gods
glory
,
but
his
owne
designes
?
Note
.
If
thou
haue
him
before
thine
eies
,
then
will
he
stand
at
thy
right
hand
to
maintaine
thee
.
He
will
bring
my
feet
out
of
the
net
:
Comparison
.
]
He
compareth
his
estate
to
a
bird
insnared
in
the
fowlers
net
:
for
his
enemies
were
fowlers
,
their
engins
were
nets
,
himselfe
was
the
poore
bird
circumuened
.
The
Churches
enemies
vsing
subtilties
to
intrap
her
.
Gen.
3.1
.
Let
Christians
haue
their
conuersation
in
heauen
.
God
will
breake
the
snare
.
Acts
16.26
.
The
Church
hath
many
enemies
,
but
none
are
so
crafty
as
these
fowlers
:
fraud
and
craft
is
a
marke
of
Gods
enemies
;
they
imitate
their
father
the
deuill
,
who
is
a
wily
Serpent
,
and
more
subtile
then
any
beast
of
the
field
.
Thirdly
,
let
Christians
be
birds
,
that
as
they
haue
their
chiefe
abode
in
the
ayre
,
so
we
may
haue
our
conuersation
in
heauen
;
as
they
fill
the
aire
with
their
sounds
,
so
let
vs
praise
God
.
Fourthly
,
Gods
children
may
be
ensnared
,
but
God
will
breake
their
nets
and
deliuer
them
,
as
Paul
,
Silas
,
and
Peter
out
of
prison
;
for
that
which
seemes
impossible
to
men
,
is
possible
with
God
.
Man
is
as
the
bird
escaped
out
of
the
snare
of
the
fowler
;
Psal.
124.
Simil.
for
as
the
bird
compassed
cannot
deliuer
it selfe
,
no
more
can
man
escape
their
attempts
by
his
owne
strength
,
but
onely
by
Gods
power
.
VERSE
.
16.
Turne
thy
face
vnto
me
:
and
haue
mercy
vpon
me
:
for
I
am
desolate
and
poore
.
Doct.
Aduersity
makes
men
feare
Gods
absence
.
Doct.
Gods
mercy
the
fountaine
of
all
blessings
.
Doct.
Misery
the
obiect
of
Gods
mercie
.
Luk.
10.33
.
Simil.
HE
thinkes
in
aduersity
that
God
turnes
away
his
face
,
whose
presence
to
a
creature
is
as
the
turning
of
the
Sun
vnto
the
earth
.
He
craueth
mercy
oftentimes
in
this
Psalm
,
acknowledging
that
to
be
the
fountaine
from
which
all
blessings
flow
to
him
:
this
argument
is
taken
from
God
himselfe
.
The
next
argument
from
his
misery
,
For
I
am
desolate
and
poore
.
This
is
the
obiect
of
Gods
mercy
,
vpon
which
it
must
worke
;
as
the
wounded
Iew
was
an
obiect
of
the
Samaritans
mercy
.
How
would
Gods
mercy
be
knowne
,
if
man
had
no
misery
?
How
would
the
Physitians
skill
be
tried
,
if
not
by
the
patients
diseases
?
How
would
the
liberality
of
Princes
&
their
iustice
be
notified
,
but
by
the
pouerty
of
their
subiects
,
and
their
distresses
.
VERSE
17.
The
sorrowes
of
mine
heart
are
enlarged
:
draw
me
out
of
my
troubles
.
Doct.
God
multiplieses
sorrowes
,
because
wee
multiply
sinnes
.
THe
sorrowes
of
mine
heart
are
enlarged
:
]
God
hath
many
meanes
to
humble
the
sonnes
of
men
,
and
namely
he
turnes
their
ioy
of
sinne
into
sorrow
;
the
right
sorrow
,
whereof
the
Lord
send
vs
.
God
multiplies
sorrowes
because
we
multiply
sins
.
Dauid
found
a
cause
of
sorrow
in
euery
thing
he
gat
from
God
:
for
his
brethren
enuied
him
,
1
Sam.
17.28
.
and
18.9
.
2
Sam.
6.20
.
and
15.31
.
1
Sam.
23.12
.
and
26.1
.
and
29.4
.
his
father
in
law
Saul
persecuted
him
,
his
wife
mocked
him
,
his
familiars
and
companions
deceiued
him
,
his
children
pursued
him
,
the
Ziphims
and
the
Lords
of
Keilah
betrayed
him
,
the
Philistims
reiected
him
.
The
ioies
which
God
propineth
vs
with
,
are
as
so
many
roses
;
but
in
the
bottome
of
them
are
enclosed
as
many
thornes
to
pricke
vs
:
Simil.
2
Cor.
12.7
As
Paul
was
pricked
with
the
messenger
of
Satan
,
le●t
he
should
haue
beene
exalted
through
the
great
reuelations
.
So
if
we
found
not
some
discomfort
in
euery
creature
,
we
should
be
bewitched
with
the
delight
thereof
,
that
we
could
not
settle
our
affection
on
God
:
And
therefore
God
peppers
euery
pleasure
,
and
giues
vs
some
soure
sauce
thereto
,
Exod.
12.8
.
as
he
gaue
soure
hearbs
to
be
eaten
with
the
Paschal
Lambe
.
Draw
me
out
of
my
troubles
:
Doct.
If
the
pleasures
of
this
world
were
not
painfull
we
would
too
much
delight
in
them
.
Psal.
34
11
1
Sam.
17.34
.
Doct.
The
root
of
all
our
trouble
is
our
owne
sinne
.
Simil.
Pro.
20.17
]
Many
are
the
tribulations
of
the
righteous
,
but
the
Lord
will
deliuer
him
out
of
them
all
.
God
vseth
to
draw
them
,
by
which
hee
would
testifie
that
it
is
a
work
of
Gods
power
to
deliuer
the
innocent
;
as
Dauid
deliuered
his
fathers
sheepe
from
the
Lyon
and
the
Beare
,
and
the
vessels
out
of
the
hands
of
a
strong
man
.
VERSE
18.
Looke
vpon
mine
afflictions
,
and
my
trauell
,
and
forgiue
all
my
sinnes
.
THere
he
acknowledgeth
the
root
of
al
his
troubles
to
be
sin
:
for
which
he
craueth
mercy
at
God
.
Ye
may
see
here
that
sin
toucheth
him
so
neere
the
heart
,
that
he
cannot
find
ease
but
in
the
remission
thereof
.
Sin
is
sweet
in
the
mouth
as
honey
,
but
it
is
in
the
womb
as
grauell
.
There
is
no
venome
in
the
affliction
but
sinne
,
so
being
quit
of
sin
,
he
esteemes
nothing
of
the
affliction
.
Sin
is
the
noysome
humour
;
purge
the
humour
,
and
saue
the
patient
.
The
goodnes
&
wisdome
of
God
,
which
maketh
affliction
a
bitter
water
to
eat
vp
the
rust
of
sinne
.
The
affliction
is
not
profitable
which
hath
not
made
some
diminution
of
sin
.
When
Gods
anger
was
quenched
,
Gen.
8.1
.
then
the
flouds
were
abated
,
so
as
thy
sin
decreases
,
thy
affliction
diminisheth
daily
.
VERSE
19.
Behold
mine
enemies
,
for
they
are
many
,
and
they
hate
me
with
cruell
hatred
.
THis
endeth
as
the
sixt
Psalme
;
Doct.
The
subduing
of
sinne
is
the
triumph
ouer
out
enemies
.
Acts
9.3
.
1
Sam.
31.4
for
triumphing
aboue
sin
his
spirituall
enemies
,
he
triumpheth
aboue
all
his
bodily
foes
,
he
preuailes
with
God
,
he
preuaileth
also
with
men
.
He
vseth
no
imprecations
against
them
,
but
that
God
would
looke
on
them
either
mercifully
to
conuert
them
with
Saul
,
who
was
called
Paul
,
or
to
confound
them
,
as
the
first
Saul
who
killed
himselfe
.
His
enemies
are
described
from
their
multitude
&
number
;
next
,
from
their
malice
&
cruelty
.
Alwayes
Gods
honor
is
so
much
the
more
greater
that
he
is
one
for
all
,
&
his
loue
preuents
their
cruelty
.
He
complained
of
their
craft
,
before
they
had
spred
nets
for
him
,
and
the
deuill
who
before
was
a
Serpent
and
could
not
preuaile
,
now
becommeth
a
fiery
flying
Dragon
,
Gen.
3.1
.
Apoc.
12.3
.
to
deuoure
the
seed
of
the
woman
:
so
craft
disappointed
,
becomes
cruell
:
he
was
first
a
Serpent
,
&
yet
he
is
more
dangerous
when
he
is
a
serpent
,
cheaping
,
Doct.
Craft
disappointed
,
becomes
cruelty
.
Eph.
6.14
.
then
when
he
is
roaring
as
a
Lyon
;
when
he
roares
he
is
heard
far
off
and
is
eschewed
,
but
who
can
shun
a
Fox
and
a
Serpent
:
therefore
craft
is
alwaies
cruell
.
Since
then
we
haue
to
doe
with
malitious
enemies
and
crafty
deceitfull
men
,
let
vs
inarme
vs
against
them
by
the
brest
plate
of
righteousnesse
,
to
strike
by
their
darts
,
and
by
patience
to
suffer
their
wrongs
.
VERSE
20.
Keepe
my
soule
and
deliuer
me
:
let
me
not
be
confounded
,
for
I
trust
in
thee
.
HE
ends
as
Christ
ended
his
life
,
Doct.
The
soule
is
wel
kept
when
God
keepeth
it
.
Luk.
23.46
.
Mat.
6.19
.
In
thy
hand
I
commit
my
spirit
.
By
the
soule
he
meaneth
also
the
life
,
for
it
is
well
kept
when
the
Lord
keepes
it
:
no
earthly
place
so
sure
,
but
the
thiefe
may
come
in
,
or
rust
consume
,
but
if
thy
soule
be
bound
vp
in
the
bundle
of
life
,
and
treasured
with
God
,
no
violence
or
consumption
can
attain
therunto
.
And
he
vseth
that
same
argument
in
the
end
which
he
did
in
the
beginning
,
For
I
trust
in
thee
.
VERSE
21.
Let
mine
vprightnesse
and
equity
preserue
me
:
for
mine
hope
is
in
thee
.
LEt
no
man
claime
the
patrocinie
of
God
,
Doct.
God
will
not
patronize
an
vnrighteous
cause
1
San.
26.17
.
vnlesse
he
maintaine
a
righteous
cause
&
quarrell
,
for
what
fellowship
hath
the
Lord
with
the
throne
of
iniquity
?
This
he
speakes
because
of
his
enemies
to
whom
he
neuer
did
iniury
,
and
the
more
ingratefull
were
they
;
yea
these
he
benefited
:
as
Saul
,
with
whom
in
the
field
he
pleaded
his
innocency
,
when
Saul
said
,
Psal.
143.2
.
My
son
Dauid
thou
art
more
righteous
then
I.
But
when
he
came
before
God
he
cried
,
Enter
not
in
iudgement
with
thy
seruant
;
but
recountering
with
men
he
braggeth
of
his
innocency
:
Our
eyes
are
sharp
sighted
and
bright
enough
to
behold
the
earth
,
but
when
we
looke
to
the
Sunne
they
will
be
dim
.
For
I
trust
in
thee
:
]
Ye
see
albeit
he
claimes
to
his
innocency
,
yet
he
retireth
him
to
faith
and
hope
in
God
.
Our
righteousnesse
is
not
such
as
that
we
can
altogether
stand
by
it
:
there
are
some
slips
and
faults
in
the
best
of
our
actions
,
Note
.
therfore
we
are
forced
to
retire
to
God
,
who
can
supply
them
all
in
his
al-sufficiency
.
VERSE
22.
Deliuer
Israel
O
God
out
of
all
his
troubles
.
THis
last
verse
containeth
a
prayer
for
the
Church
,
Doct.
Atrue
note
of
a
Christian
to
be
affected
with
the
state
of
the
Church
.
Psal.
51.8
.
Doct.
The
Church
subiect
to
infinit
troubles
.
so
that
hee
is
not
contented
to
enioy
any
priuate
benefit
from
God
,
himselfe
,
vnlesse
the
Church
of
God
be
partaker
thereof
;
whose
welfare
he
promiseth
to
procure
,
and
desires
others
to
pray
for
the
peace
of
Ierusalem
:
and
this
is
a
marke
of
a
feeling
member
of
Christ
,
who
remembreth
not
his
owne
sorrowes
without
regard
of
the
tribulations
of
Gods
Church
.
Next
,
ye
see
that
the
Church
is
subiect
to
infinite
tribulations
,
she
is
a
Lillie
among
thorns
,
Exod.
3.2
.
Mat.
14.24
.
Gen.
8.1
.
there
must
be
a
fire
alway
in
that
bush
.
is
no
maruell
to
see
the
ship
of
the
Disciples
tossed
in
the
seas
,
and
the
Arke
of
Noah
in
the
deluge
,
but
indeed
it
were
a
maruel
to
see
the
Church
not
persecuted
.
Doct.
God
will
in
the
end
deliuer
his
Church
.
Finally
he
prayes
for
deliuery
to
her
,
letting
vs
see
two
things
:
First
,
that
the
Lord
will
compasse
his
Church
with
ioyfull
deliuerances
,
and
not
let
the
rod
of
the
wicked
lie
alwayes
on
the
backe
of
the
righteous
,
but
as
they
haue
many
crosses
,
Doct.
The
Churches
deliuerance
is
Gods
prerogatiue
.
so
they
get
many
comforts
from
God
.
Next
,
God
commonly
takes
that
honour
to
himselfe
to
deliuer
his
Church
,
when
Princes
persecute
the
same
to
their
owne
ruine
and
shame
.
Let
vs
pray
vnto
our
God
to
deliuer
his
Church
in
Europe
this
day
,
which
is
fearfully
assaulted
by
wicked
men
,
and
to
giue
his
Saints
patience
and
perseuerance
in
the
truth
to
the
end
.
Amen
.
FINIS
.
A
GODLY
AND
FRVITFVLL
EXPOSITION
ON
THE
THIRTIE
TWO
PSALME
,
THE
THIRD
OF
THE
PENETENTIALS
.
THis
is
the
third
Psalme
of
Repentance
,
the
Title
thereof
is
Davids
Instruction
,
12.
Psalmes
are
Psalmes
of
instruction
.
shewing
both
the
substance
and
matter
of
the
same
(
that
is
)
Instruction
,
as
also
the
writer
thereof
,
David
.
There
are
many
other
Psalmes
which
beare
this
title
,
especially
the
42.44.45.52.53.54.55.74.78.89.142
.
For
if
yee
would
deuide
the
150.
Psalmes
vnto
classes
,
yee
shall
find
some
instruction
as
these
twelue
,
others
for
consolation
,
others
of
deprecations
,
The
Scriptures
are
profitable
for
all
vses
.
2
Tim.
3.16
.
Simil.
others
of
imprecations
,
for
the
Scriptures
of
God
are
profitable
for
all
vses
,
to
rebuke
,
to
comfort
,
to
instruct
,
&c.
Amongst
all
,
this
booke
of
the
Psalmes
especially
is
as
an
Apothecaries
shop
,
wherein
yee
shall
finde
all
sorts
of
Drugs
,
Cordiall
to
comfort
our
heart
,
or
Corrasiue
to
eate
vp
the
cancer
of
our
nature
,
yea
in
what
estate
was
euer
man
or
can
hee
be
,
but
he
shall
finde
comfort
and
good
in
this
booke
of
Psalmes
.
For
the
Psalmes
are
an
Epitome
of
the
old
Testament
,
Simil.
a
mirrour
or
looking
glasse
of
the
grace
of
God
:
a
perfect
Anatomie
of
the
whole
man
.
Wherein
are
expressed
all
sort
of
documents
,
both
of
the
gracious
promises
of
God
to
his
owne
children
,
and
his
iustice
against
his
aduersaries
:
also
of
our
faith
in
the
promises
of
God
:
of
our
infirmities
;
our
patience
:
our
constancie
:
&
our
deliuerie
from
our
troubles
,
and
our
thankesgiuing
for
the
same
,
finally
of
our
duetifull
obedience
to
God
,
and
care
of
his
Church
.
Dauid
by
his
doctrine
teacheth
these
to
repent
whom
by
his
example
he
had
taught
to
sinne
.
A
generall
lesson
for
al
persons
.
This
is
a
Didascalique
Psalme
wherein
David
teacheth
sinners
to
repent
,
by
this
doctrine
,
Who
teached
them
to
sinne
by
his
example
.
This
science
is
vniuersal
,
and
pertaineth
to
all
men
,
and
which
necessarily
wee
must
all
learne
;
Princes
,
Priests
and
people
,
men
and
women
,
children
,
tradsemen
,
and
whatsoeuer
they
be
,
m●st
be
put
to
this
Schoole
.
without
which
lesson
all
others
are
vnprofitable
.
A
marke
of
a
true
penitent
sin●er
.
But
to
the
poynt
.
This
is
a
marke
of
a
true
pe●itent
when
hee
hath
beene
a
stumbling
blocke
to
others
,
hee
may
be
as
carefull
to
raise
them
vp
by
his
repentance
,
as
hee
was
hurtfull
to
them
by
his
sinne
,
and
I
neuer
thinke
that
man
truly
penitent
,
who
is
ashamed
to
teach
sinners
repentance
by
his
owne
particular
proofe
.
The
Samaritan
woman
when
shee
was
conuerted
,
Ioh:
4.29
.
left
her
bucket
at
the
Well
,
entred
the
City
and
sayd
come
forth
,
yonder
is
a
man
who
hath
told
mee
all
that
I
haue
done
,
Luk:
22.32
.
and
our
Sauiour
sayth
to
S.
Peter
,
when
thou
art
conuerted
strengthen
thy
brethren
.
1
Tim:
1.14
.
S.
Paul
also
after
his
conuersion
,
is
not
ashamed
to
call
himselfe
chiefest
of
all
sinners
,
and
to
teach
others
to
repent
their
sinnes
,
happie
and
thrise
happie
is
the
man
who
can
build
as
much
as
hee
hath
cast
downe
.
Let
Princes
be
ashamed
to
sinne
but
not
to
repent
.
Next
hee
is
a
King
,
and
yet
not
a
shamed
to
be
an
example
of
repentance
,
by
which
all
kings
and
noblemen
should
learne
to
be
ashamed
of
their
sinne
,
but
neuer
be
ashamed
to
repent
.
Theodosius
the
Emperour
after
the
slaughter
that
his
Souldiers
made
at
Thessalonica
came
to
S.
Ambrose
,
The
example
of
Theodosius
the
Emperour
▪
and
humbly
fell
downe
on
his
face
amongst
the
penitents
,
saying
that
part
of
the
Psalme
,
Agglutinata
est
terrae
anima
mea
,
Ps:
44.25
.
my
soule
is
glewed
vnto
the
earth
.
David
an
experimented
teacher
.
Thirdly
,
David
is
an
experimented
doctor
(
as
I
haue
said
in
the
former
two
Psalmes
)
who
hauing
felt
himselfe
,
teacheth
others
;
The
Pilot
who
hath
Sailed
the
Sea
can
best
teach
others
the
art
of
Nau●gation
,
Simil.
a
Captiane
can
direct
an
armie
best
who
hath
had
proofe
of
the
enemie
himselfe
.
So
experience
in
Spirituall
combates
is
of
great
worth
,
and
hee
can
best
teach
others
to
avoide
sinne
,
who
hath
ouercommed
sinne
in
his
owne
person
.
Learne
to
get
remission
of
sinne
.
The
doctrine
most
necessarie
for
a
Christian
to
learne
,
is
,
the
remission
of
sinnes
.
For
although
yee
had
learned
all
other
sciences
,
what
could
they
auaile
you
without
this
:
For
as
one
of
the
worthiest
fathers
sayes
,
all
sciences
without
this
are
vnprofitable
.
What
if
thou
thou
were
neuer
so
prudent
in
the
lawes
,
if
thine
owne
conscience
accuse
thee
?
and
expert
in
Physicke
,
if
thine
owne
soule
be
sickly
,
and
know
the
power
of
the
stars
,
if
thy
sinne
throw
thee
downe
to
the
lowest
hels
,
yea
albeit
yee
learned
all
the
heads
of
Theologie
,
and
taught
them
vnto
others
,
yet
they
are
nothing
worth
to
thy selfe
,
if
thou
hast
not
learned
to
repent
thy
sinnes
,
and
to
haue
perswasion
of
mercy
for
them
.
Iam.
2.19
.
Mar.
5.12
.
The
Deuils
beleeue
and
they
tremble
,
the
legion
of
Deuils
which
came
from
the
possessed
,
could
pray
to
Christ
that
hee
might
licence
them
to
enter
into
the
heard
of
Swine
,
they
they
could
confesse
and
professe
that
Christ
was
the
Son
of
God
,
2
Cor:
7.14
the
Deuill
can
change
himselfe
into
an
Angell
of
light
.
Balaam
can
Prophecie
,
and
many
shall
say
,
Numb.
23.
we
haue
done
miracles
in
thy
name
.
Iudas
can
preach
,
and
many
can
speake
eloquently
thinking
to
adde
to
Pauls
bands
,
but
one
thing
can
they
neuer
doe
,
euen
assure
themselues
that
their
sinnes
are
forgiuen
them
.
This
lesson
none
can
learne
but
those
who
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
taught
by
God
.
And
this
is
the
lesson
that
David
teacheth
al
Christians
who
come
to
his
Schoole
,
which
if
they
learne
,
it
is
sufficient
,
this
is
that
one
thing
which
is
needfull
.
I
wish
to
God
from
mine
heart
,
Note
.
that
Pastors
of
Gods
word
would
leane
ostentation
words
of
humane
eloquen●e
,
and
the
shew
of
learning
,
and
labour
more
to
worke
most
vpon
the
hearts
of
the
people
,
a
remorse
for
sinne
,
and
an
assurance
of
mercie
,
Et
vt
plactum
populo
,
non
sibi
plausum
mo●eant
,
that
they
may
moue
a
weeping
among
the
people
,
more
then
an
applause
to
themselues
.
VERSE
I.
Blessed
is
he
,
whose
wickednesse
is
forgiuen
,
and
whose
sinnes
is
couered
.
BEfore
I
come
to
the
particular
parts
of
this
excellent
Psalme
,
I
must
obserue
wherein
David
doth
place
happinesse
and
felicitie
.
He
more
then
twentie
times
in
the
Psalmes
(
d
scribing
who
are
happie
)
accounteth
thesee
onely
happie
who
are
godly
.
Sometimes
in
the
cause
,
Blessed
is
the
people
whose
God
is
the
Lord
;
Psal:
33.12
.
Psal:
41.1
.
Psal:
128.1
.
Psal:
32.1
.
Blessednesse
sometimes
imputed
to
the
causes
,
sometimes
to
the
effect
sometimes
to
the
meane
.
sometimes
in
the
effect
.
Blessed
is
the
man
who
iudgeth
wisely
of
the
poore
,
sometimes
in
the
meanes
,
as
blessed
are
those
that
feare
God
,
whose
sinnes
are
forgiuen
,
for
as
gold
is
alwaies
gold
whither
it
be
in
the
mine
,
where
it
grew
,
or
put
forth
to
exchange
,
or
in
the
kings
treasurie
,
so
godlinesse
must
be
esteemed
all
one
,
whither
yee
iudge
it
by
the
cause
from
which
it
had
its
beginning
,
or
from
the
effects
thereof
,
or
from
the
meanes
;
whereby
it
is
intertained
,
albeit
euery
one
of
those
haue
their
owne
place
,
the
one
as
the
fountaine
the
other
as
the
spring
flowing
therefro
.
There
is
no
man
,
although
neuer
so
vnhappie
,
who
doth
not
aspire
and
desire
to
be
happie
,
Wherein
many
put
happines
.
2
Sam.
13.4.29
.
but
they
perceiue
not
wherein
happinesse
consisteth
,
some
put
it
in
the
pleasure
of
their
flesh
with
Ammon
,
but
his
sudden
repentance
in
thrusting
away
his
sister
,
and
his
infortunate
end
,
shew
that
there
is
no
happinesse
in
those
filthie
pleasures
:
some
place
happinesse
in
riches
with
Crassus
,
but
finding
the
incertaintie
thereof
they
wil
be
forced
to
cry
,
Plutarchus
O
Solon
,
Solon
:
other
place
happinesse
on
honours
as
Absolom
and
Haman
who
were
both
exalted
on
trees
.
2
Sam.
18.9
Ester
.
7.10
.
But
David
albeit
hauing
riches
,
honours
,
and
pleasures
in
his
kingdome
)
accompteth
himselfe
onely
happie
in
this
that
his
sinnes
were
pardoned
.
Those
earthly
things
are
a
weake
foundation
wherevpon
to
build
,
Note
.
should
we
expect
happinesse
of
an
vnhappie
world
.
The
vanitie
of
the
Philosophers
concerning
happinesse
is
to
be
put
away
,
Chrys:
in
1.
Cor:
hom:
4.
of
whom
Chrysostome
writeth
,
they
haue
wouen
Spiders
webes
by
which
they
might
ma●re
the
minds
of
foolish
men
.
He
who
is
a
rebell
to
the
king
,
can
enioy
no
benefites
of
his
kingdome
,
Simil.
but
when
hee
hath
receiued
the
rod
of
peace
,
and
hath
procured
the
kings
fauour
then
hee
is
happie
.
So
although
we
had
all
the
priuiledges
of
nature
,
what
will
they
be
to
vs
if
we
haue
not
the
fauour
of
God
,
and
assurance
of
the
remission
of
our
sinnes
.
Blessed
is
he
:
He
giueth
out
this
beatitude
in
the
singular
number
.
The
man
,
as
Habackuk
also
hath
,
Hab
:
2.4
.
iustus
ex
fide
sua
viuet
:
the
iust
man
shall
liue
by
his
faith
.
The
Apostle
Saint
Paul
sayth
,
2
Cor:
4.13
I
haue
beleeued
,
therefore
I
spake
,
that
wee
may
not
infold
our selues
vnder
the
lap
of
generalitie
,
and
say
with
Athists
and
Papists
,
Euery
man
must
be
assured
of
his
Saluation
.
wee
will
be
saued
as
other
men
are
,
for
we
beleeue
as
the
Church
beleeueth
,
but
euery
man
must
haue
a
faith
of
his
owne
,
by
which
hee
must
be
saued
,
for
albeit
there
be
but
one
common
Medicine
applyed
to
all
Christians
who
are
penitent
,
yet
euery
one
of
them
must
haue
that
applied
to
himselfe
,
euen
that
Salue
to
cure
his
soare
.
For
medicaments
must
be
personall
,
we
must
haue
our
particular
warrand
in
our
pocket
for
our
debts
,
and
not
dreame
that
wee
are
free
of
debt
,
when
others
are
freed
thereof
.
There
are
three
gradations
or
climaxes
answerable
to
the
three
degrees
of
nature
,
A
threefold
Gradation
1
Nature
.
2.
grace
.
3.
glory
.
grace
,
and
glory
.
The
naturall
estate
of
man
is
noted
by
sinne
,
impietie
and
iniquitie
;
grace
,
by
lightned
of
it
,
couered
,
not
imputed
;
glory
,
blessed
,
blessed
.
Nature
beginneth
the
worke
,
and
it
is
full
of
vanitie
,
and
it
hath
the
roote
of
sinne
,
which
groweth
in
all
our
hearts
,
that
sinning
sinne
&
concupiscence
,
that
Originall
corruption
,
without
which
neuer
man
was
borne
,
except
Christ
Iesus
.
Of
this
man
esteemeth
little
,
albeit
hee
haue
it
in
his
house
,
and
the
thiefe
lying
in
his
bosome
.
This
roote
of
sinne
springeth
vp
in
two
branches
,
impietie
against
God
,
and
iniquitie
against
man
,
this
monster
with
these
two
twinnes
are
euer
found
together
,
they
growe
together
,
and
liue
together
,
a
sinner
vnrepenting
is
impious
and
irreligious
toward
God
,
and
profane
,
and
inequitable
toward
men
.
When
sinne
reignes
as
a
tyrant
,
and
hath
taken
any
captiue
to
doe
him
seruice
,
is
it
any
maruaile
,
that
he
rage
against
God
by
blasphemies
,
and
against
man
by
iniuries
.
The
man
possessed
with
Diuels
who
was
amongst
the
graues
threw
stones
at
the
passengers
,
Math:
8.28
.
as
by
the
contrary
,
hee
who
is
holy
and
Sanctified
is
also
godly
and
iust
,
for
these
three
cohere
,
Pietie
,
Iustice
,
Sanctitie
.
Sinne
is
neuer
alone
(
as
neither
commeth
the
iudgement
of
God
alone
)
one
draweth
another
,
Math:
22.13
.
they
are
linked
together
as
a
chaine
of
iron
,
by
which
man
is
bounde
and
caried
to
vtter
darkenesse
,
if
the
Angel
who
came
to
Peter
in
prison
doth
not
lose
them
.
Act:
12.7
.
Psal:
1.1
.
This
Chapter
is
depainted
in
the
first
Psalme
,
at
the
first
verse
,
for
hee
calleth
them
sinners
,
wicked
,
The
degrees
of
sinne
.
and
scorners
,
Peccatum
peccatum
trahit
;
one
sinne
draweth
on
another
,
for
sinne
groweth
to
wickednesse
,
and
wickednesse
to
scorning
of
all
religion
,
which
is
the
extremitie
and
highest
degree
of
all
euill
.
The
deformitie
of
beasts
we
alow
in
our selues
.
This
further
is
to
be
noted
,
that
what
deformitie
we
see
and
dislike
in
al
the
beasts
they
are
found
in
one
man
.
Wee
detest
the
the
falshood
of
the
Foxe
and
the
subtiltie
of
the
Serpent
,
and
yet
man
is
falser
then
both
,
we
cannot
abide
to
looke
vpon
a
Dogge
when
hee
licketh
vp
his
vomit
,
neither
on
a
Sowe
while
she
is
wallowing
in
the
puddle
,
and
our
onely
delight
is
to
swallow
vp
sinne
,
and
feede
on
our
owne
filthinesse
,
and
when
we
haue
beene
clensed
from
it
by
repentance
,
wee
returne
to
it
within
a
little
time
,
we
abhorre
the
greedinesse
of
the
Wolfe
,
(
albeit
sometimes
hee
can
be
satisfied
)
and
yet
our
couetous
heart
is
insatiable
.
The
crueltie
of
the
Lyon
is
odious
vnto
vs
,
albeit
it
spareth
the
owne
kinde
,
but
man
as
Athaliah
rageth
against
his
owne
bloud
,
2
Chron:
22.10
.
euerie
beast
hath
one
deformitie
which
is
no
sinne
in
it
,
but
a
spectacle
whereby
man
may
hate
that
in
himselfe
which
hee
abhorreth
in
a
beast
,
but
man
hath
all
deformities
,
Note
.
hee
is
subtil
then
a
Serpent
,
more
craftie
,
One
may
haue
all
beasts
properties
.
then
a
Foxe
,
more
cruel
then
a
Lyon
,
more
filthie
then
a
Sow
,
more
greedie
then
a
Wolfe
,
&c.
Yea
much
differing
from
all
these
,
for
all
may
be
tamed
,
I
am
.
3.8
.
but
the
tongue
of
man
cannot
be
tamed
,
and
if
one
member
of
man
be
worse
then
all
beasts
,
Note
:
what
thinke
yee
of
the
whole
powers
of
mans
nature
.
Looke
then
what
euill
commeth
of
sinne
,
it
seemeth
to
be
profitable
and
pleasant
for
the
present
,
as
honey
in
the
mouth
,
Pro:
20.17
.
but
in
the
bellie
it
turneth
in
grauell
and
wormewood
.
Iudas
thought
his
wages
sweete
in
receiuing
them
,
Math:
27.3
.
but
after
cast
that
money
backe
in
great
sorrow
Ammon
was
sicke
for
loue
of
his
sister
,
but
when
hee
had
fulfilled
his
lust
,
2
Sam.
13.15
.
he
hated
her
more
,
then
before
he
had
loued
her
.
Behold
what
Leprosies
,
Phrensies
,
Feuers
,
Botches
haue
euer
fallen
vpon
mans
body
,
as
many
sinnes
,
as
fountaines
of
them
,
are
pressing
downe
his
soule
,
which
we
should
lament
,
if
wee
were
sensible
of
the
smallest
of
them
.
Whose
wickednes
is
forgiuen
:
]
This
threefold
repetition
of
the
remission
of
Sinnes
,
argues
the
necessitie
of
the
perswasion
of
this
doctrine
:
for
it
is
an
article
of
our
Creede
which
we
must
beleeue
,
and
for
the
which
we
are
commanded
to
pray
dayly
,
hee
hath
promised
it
,
who
is
faithfull
;
hee
hath
sworne
,
and
giuen
the
earnest
of
his
Spirit
to
seale
it
.
We
must
not
doubt
with
these
doubting
Doctors
,
Doctr.
We
may
be
assured
of
the
remission
of
sinne
.
Eccles:
9.1
.
Ob.
whether
wee
shall
obtaine
mercie
or
not
,
but
wee
may
assure
our selues
of
the
remission
of
our
sinnes
.
They
alledge
that
of
Ecclesiastes
,
No
man
knoweth
either
loue
or
hatred
of
all
that
is
before
him
.
I
Answere
that
place
is
to
be
vnder
vnderstood
thus
,
Ans:
that
externall
things
are
not
notes
of
Gods
loue
or
hatred
because
they
are
common
to
good
and
euill
.
This
perswasion
indeede
wanteth
not
the
owne
doubtings
wee
doubt
,
but
we
dispare
not
,
Whence
doubts
arise
in
Gods
children
.
these
doubtings
spring
from
the
sense
of
our
vnworthinesse
,
not
of
Gods
goodnesse
.
But
if
a
man
be
not
assured
of
the
remission
of
his
sinnes
,
his
conscience
must
be
left
in
a
most
miserable
agonie
and
torment
.
What
shall
become
of
him
at
the
latter
day
,
for
the
feare
of
eternall
death
,
and
the
horrour
of
Gods
iudgements
will
euer
be
before
him
.
It
is
a
very
true
sentence
,
there
can
be
no
pleasure
in
the
hoping
for
any
good
thing
,
Note
.
if
the
feare
of
the
contrary
be
ioyned
to
it
,
and
if
this
be
the
greatest
infelicitie
of
the
wicked
to
be
tormented
in
conscience
,
because
they
see
the
anger
of
an
irreconciable
God
,
then
that
must
be
the
greatest
felicitie
of
Gods
children
,
when
they
finde
that
God
is
at
one
with
them
,
which
felicitie
,
commeth
not
without
this
assurance
of
his
mercie
.
But
there
is
as
great
difference
,
betweene
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
full
perswasion
,
and
a
presumption
,
as
there
is
betweene
two
rebels
,
whereof
one
,
hauing
repented
,
doth
finde
means
of
reconciliation
with
the
king
,
Simil.
and
so
getteth
his
remission
sealed
,
and
the
other
who
presumeth
so
much
of
the
king
without
any
warrand
.
And
betweene
one
who
dreameth
of
Golde
,
and
an
other
who
hath
it
.
Gods
grace
amplified
by
three
similitudes
.
The
grace
of
God
is
amplified
by
three
notable
similitudes
,
the
first
from
a
burthen
,
of
the
which
the
sinner
is
lightned
and
made
free
.
Sinne
albeit
before
it
be
committed
it
seeme
light
as
a
fether
,
yet
it
is
the
heauiest
burthen
that
euer
man
did
beare
,
Doctr.
Sinne
is
the
heauiest
burthen
.
Hereditarie
.
in
these
three
respects
.
First
,
Because
it
is
Hereditarie
and
man
is
borne
with
it
,
whereof
except
he
be
cased
by
baptisme
,
and
the
mercies
of
God
in
Christ
it
shall
presse
him
downe
to
hell
,
Heb:
12.1
.
for
it
hangeth
on
fast
and
it
presseth
downe
.
Secondly
,
Because
it
lyeth
both
vpon
soule
and
body
,
Vniversall
.
the
Israelits
were
burthened
with
the
taske
layed
vpon
their
flesh
,
Exod.
1.14
.
Gen:
39.19
.
and
Ioseph
with
irons
,
their
soule
being
free
thereof
,
albeit
both
burthened
with
sinne
.
Thirdly
,
Alburthens
are
sensible
to
the
bearer
,
Vnf●lt
.
and
the
heauie
burthen
the
greatest
sense
,
but
a
sinner
is
contrarie
,
hee
hath
no
sense
,
yea
the
greater
be
his
sinne
,
the
more
senselesse
is
he
.
Exod:
2.23.24.3
.
Meanes
to
be
free
of
sinne
.
Math:
7.28
.
The
seeling
of
thy
sinne
is
the
preparation
to
thy
ease
and
reliefe
.
The
Israelites
groaned
vnder
Pharaoh
,
and
the
Lord
sent
Moses
,
next
rinne
to
him
who
is
only
able
to
pacifie
God
and
thy
conscience
,
euen
Iesus
Christ
,
who
cryeth
,
Come
vnto
me
all
yee
that
are
wearie
and
loaden
with
sinne
,
and
I
will
ease
you
.
Thirdly
,
Indeuour
to
be
quit
of
it
,
Doctr.
Christonly
can
take
away
the
burthen
of
sinne
.
and
be
loath
to
take
in
on
againe
.
There
is
nothing
able
to
disburden
thee
of
thy
sinne
,
but
Christ
.
F●ie
to
the
fonde
and
new
found
out
remedies
,
of
Merrit
,
Pardons
,
Pilgrimages
,
and
see
what
they
can
auaile
thee
,
Musculus
in
Psal.
Musculus
,
vpon
the
Psalmes
maketh
mention
of
a
Seruant
in
Germanie
who
stole
some
of
his
Masters
goodes
,
and
after
,
being
become
wealthy
,
was
greatly
tormented
in
conscience
for
the
same
.
Wherefore
desirous
of
some
ease
,
at
the
aduice
of
a
Popish
Priest
,
hee
gaue
some
part
to
the
Church
,
some
to
the
poore
,
but
yet
his
torment
no
whit
eased
,
he
restored
(
at
the
counsell
of
the
true
Seruant
of
God
)
to
his
master
his
owne
,
and
craued
mercy
at
Christ
,
and
so
receaued
ease
,
wherefore
there
is
nothing
that
can
ease
a
troubled
mind
but
Christ
Iesus
,
who
hath
taken
our
burthen
vpon
himselfe
.
There
are
two
sorts
of
persons
to
whom
this
Doctrine
doth
appertaine
:
the
one
,
who
are
touched
with
no
sense
of
sinne
,
those
feele
not
the
burthen
,
yea
being
drowned
in
the
Sea
they
feele
no
waters
,
and
burnt
vp
,
Some
sinners
haue
no
sense
,
others
too
great
sense
.
Ionah
.
1.6
.
sents
no
fire
;
O
dead
soule
,
that
when
Gods
iudgements
are
as
so
many
wayes
,
pursuing
thee
with
Ionas
,
thou
art
a
sleepe
.
The
other
,
ouer
much
pressed
downe
and
moued
with
their
sinnes
,
almost
disparing
,
who
are
the
rarest
sort
to
whom
this
comfortable
sentence
doth
appertaine
.
Pro:
25.2
.
It
is
Gods
honour
to
passe
by
sinnes
and
to
couer
them
.
The
triplication
of
this
remission
argues
the
certaintie
thereof
.
And
whose
sinne
is
couered
.
]
He
is
not
content
once
to
speake
of
the
rem̄ission
of
sinne
,
but
thrise
,
vsing
three
similitudes
to
expresse
the
same
,
to
declare
that
it
is
a
matter
of
great
moment
,
as
also
that
it
is
perfect
and
absolute
.
He
sayth
the
wickednesse
is
pardoned
,
the
sinne
couered
,
the
iniquitie
not
imputed
,
a
pretie
gradation
,
so
that
the
weight
of
our
sinne
shutteth
not
the
way
to
Gods
mercie
.
He
sayth
not
,
that
he
is
happie
who
couereth
his
sinnes
,
for
hee
who
couereth
his
sinne
shall
not
prosper
,
but
hee
who
confesseth
his
sinne
shall
bee
saued
.
Pro:
28.13
.
For
the
hiding
of
our
sinnes
from
God
closeth
the
doore
to
repentance
,
He
is
happy
whose
sinne
God
couereth
.
and
so
as
long
we
vse
subter-fuges
and
coloures
our
sinnes
,
so
long
can
we
neuer
heartily
repent
them
,
and
God
will
not
pardon
an
impenitent
sinner
.
Hee
is
a
foole
who
would
couer
his
wounds
from
the
Physitian
,
Simil.
for
when
the
Physitian
couereth
it
by
healing
it
,
it
is
best
couered
.
This
couering
hath
relation
to
some
nakednesse
,
and
filthinesse
which
should
bee
couered
,
euen
sinne
,
which
defileth
vs
,
and
maketh
vs
naked
,
Doctr.
Sinne
maketh
vs
naked
.
Exod.
32.25
why
,
sayth
Moses
to
Aaron
,
hast
thou
made
the
people
naked
.
Sinne
maketh
vs
blacke
as
a
Moore
,
defileth
and
maketh
vs
like
menstrous
garments
,
and
thus
being
so
disgracefull
we
haue
neede
to
be
couered
,
our
owne
garments
of
our
merits
are
too
short
and
cannot
couer
vs
,
we
haue
neede
therefore
to
borrow
at
Christ
Iesus
his
merits
,
and
the
mantle
of
his
righteousnesse
,
that
hee
may
be
vnto
vs
as
a
garment
,
Simil.
and
as
those
breeches
of
lether
,
which
God
made
vnto
Adam
,
Gen:
3.7.21
.
The
properties
of
a
garment
.
when
they
cast
away
those
figge-tree-leafes
which
they
sewed
to
themselues
:
garments
are
ordained
to
couer
our
nakednesse
,
defend
vs
from
the
iniurie
of
the
weather
,
and
to
decore
vs
.
So
the
mediation
of
our
Sauiour
serueth
to
couer
our
nakednesse
,
that
the
wrath
of
God
sease
not
vpon
vs
,
(
hee
is
that
white
raiment
,
Reuel
.
3.18
wherewith
we
should
be
cloathed
,
that
our
filthy
nakednesse
doe
not
appeare
)
to
defend
vs
against
Sathan
,
Isa:
63.1
.
Math.
22.7
.
Rom:
13.14
(
he
is
mightie
to
saue
&c.
)
and
to
be
an
ornament
to
decore
vs
,
for
hee
is
that
wedding
garment
.
Put
yee
on
(
therefore
)
the
Lord
Iesus
Christ
.
Obiection
.
But
it
may
appeare
that
the
word
hiding
or
couering
is
not
proper
,
seeing
there
is
nothing
hid
from
the
eyes
of
God
,
whose
eye
pearceth
vnto
the
most
secret
thought
of
our
heart
?
I
answere
with
the
Apostle
;
Rom:
4.17
.
Ans:
he
calleth
those
things
that
are
not
,
as
though
they
were
,
&
things
that
are
,
as
though
they
were
not
,
because
he
forgiueth
them
,
as
though
they
neuer
had
beene
committed
,
&
therfore
hee
sayth
,
Isa.
44.22
.
Mic.
7.19
.
I
haue
put
away
thy
transgressions
as
a
cloude
,
and
thy
sinnes
as
a
mist
.
He
will
subdue
our
iniquities
,
and
cast
all
our
sinnes
into
the
bottome
of
the
Sea
;
Psal.
103.7.12
.
as
high
as
the
heauen
is
aboue
the
earth
,
so
great
is
his
mercie
toward
them
that
feare
him
;
as
farre
as
the
East
is
from
the
West
:
so
farre
hath
he
remoued
our
sinnes
from
vs
.
Isa.
1.18
.
Though
our
sinnes
were
as
crimson
,
they
shall
be
made
wh●te
as
snowe
,
though
they
were
red
as
Scarlet
,
they
shall
be
as
wooll
.
I
,
euen
I
,
am
hee
that
putt●th
away
thine
iniquities
for
mine
owne
sake
,
and
will
not
remember
thy
sinnes
if
the
wicked
will
turne
&c.
Ibid.
44.25
.
All
his
transgressions
that
he
hath
committed
they
shall
not
be
mentioned
vnto
him
but
in
his
righteousnesse
that
he
hath
done
,
Ezech.
18.21.22
.
he
shall
liue
.
So
it
is
a
like
to
bee
couered
of
God
▪
as
not
to
haue
sinned
at
all
.
When
God
forgiueth
sinne
hee
couereth
it
.
The
allusion
of
the
words
Nassui
and
Cassui
is
proper
,
for
the
sinnes
that
are
pardoned
are
also
couered
.
So
most
miserable
is
the
state
of
those
who
are
nor
reconciled
vnto
God
,
for
his
maiestie
hath
his
revenging
eye
looking
on
them
,
and
their
actions
to
destroy
them
.
The
Lord
setteth
their
iniquities
before
him
,
Psal.
90.8
and
their
secret
sinnes
in
the
light
of
his
countenance
,
whereas
hee
casteth
the
sinnes
of
his
elect
,
behind
his
backe
.
What
shall
become
of
those
,
who
thinke
their
sinnes
to
be
hid
,
if
they
come
not
to
the
open
sight
of
the
world
,
as
though
the
sight
of
man
were
more
to
be
feared
then
the
sight
of
God
?
Note
.
why
should
wee
not
be
more
afraid
of
Gods
sight
,
who
may
avenge
himselfe
on
vs
,
then
of
mens
,
who
though
they
behold
vs
,
may
either
pittie
vs
,
or
offend
at
vs
.
There
are
many
,
who
to
couer
their
sins
,
Nazianzenus
.
runne
to
human
a
satisfactions
.
They
purge
clay
with
clay
,
they
adde
superstition
to
superstition
,
and
in
so
doing
in
my
iudgement
they
carrie
timber
on
their
backes
,
that
the
more
timber
they
haue
,
they
may
kindle
the
the
greater
fire
,
Mans
satisfaction
cancouer
sinne
for
what
are
our
merits
but
a
new
fewell
to
kindle
Gods
iudgement
,
and
the
more
trees
yee
bring
,
yee
kindle
vp
the
greater
flame
.
Then
wee
are
greatly
bound
to
the
Lord
,
who
when
he
might
haue
written
our
faults
vpon
our
browes
,
he
hath
couered
and
hid
them
,
therefore
let
vs
not
renue
and
raise
them
vp
againe
,
since
the
Lord
hath
buried
them
in
the
bottome
of
the
Sea
of
his
obliuion
.
Simil.
For
his
mercies
are
as
an
Ocean
,
furnishing
water
to
the
whole
world
,
but
can
neuer
be
dried
vp
.
VERSE
2.
Blessed
is
the
man
,
vnto
whom
the
Lord
imputeth
not
iniquitie
,
and
in
whose
spirit
there
is
no
guile
.
Doctr.
Sinne
is
a
debt
.
THis
third
similitud
is
taken
from
debt
,
that
albeit
we
are
oblieged
and
bound
to
God
,
either
to
satisfaction
or
obedience
,
yet
the
Lord
taketh
paiment
from
our
surty
and
so
freeth
vs
.
For
God
will
not
take
twise
paiment
for
one
debt
,
so
that
we
may
say
truly
,
if
we
beleeue
in
Christ
,
we
are
not
oblieged
nor
bound
to
God
for
paiment
for
hee
hath
our
obligation
,
and
nailed
it
to
the
Crosse
.
This
the
Apostle
testifieth
writing
to
the
Corinthians
,
2
Cor:
5.18
19.
and
all
things
are
of
God
,
which
hath
reconciled
vs
vnto
himselfe
,
by
Iesus
Christ
,
and
hath
giuen
vnto
vs
the
ministrie
of
reconciliation
,
for
God
was
in
Christ
,
and
reconciled
the
world
to
himselfe
,
not
imputing
their
sinnes
to
them
.
See
how
the
Prophet
by
reiteration
of
this
remission
of
sinne
,
extennuats
and
annihilats
himselfe
,
and
brings
him
so
low
,
that
by
impietie
,
sinne
,
and
iniquitie
,
whereof
hee
granteth
he
found
himselfe
culpable
,
and
by
lightening
him
of
that
burthen
,
couering
of
his
sinne
,
not
imputation
of
his
debt
,
hee
assured
himselfe
to
be
releeued
.
But
it
may
be
asked
,
Ob
:
how
farre
we
should
be
mindfull
of
our
sinnes
,
and
whether
they
are
so
couered
by
God
that
wee
should
burie
them
by
perpetuall
silence
.
To
dissolue
this
question
,
Ans:
wee
must
remember
what
is
sayd
by
the
fathers
,
that
our
sinnes
are
remitted
before
God
,
when
wee
accuse
our selues
;
then
are
wee
iustified
;
Note
.
when
wee
concondemne
our selues
,
our
sinnes
are
then
couered
best
,
when
they
are
most
discouered
to
God
.
And
therefore
wee
ought
to
call
our
sinnes
to
minde
,
Why
wee
should
remember
our
sinnes
.
not
that
we
should
distrust
of
the
remission
thereof
,
but
that
the
remembrance
thereof
may
make
vs
more
thankfull
to
God
,
and
more
prudent
that
we
sinne
not
againe
,
yea
it
maketh
vs
readie
to
haue
compassion
on
others
who
offended
But
another
question
ariseth
,
Ob
:
whether
we
should
desire
that
our
sinnes
should
bee
hid
from
mens
eyes
,
or
opened
?
I
answere
,
Ans:
if
God
hath
hidden
them
,
reueale
not
thou
them
thy selfe
,
lest
thou
be
an
authour
of
thine
owne
offence
,
and
it
being
the
honour
of
God
to
conceale
sinnes
,
Why
shouldest
thou
dishonor
God
so
farre
,
Pro:
25.2
.
as
to
reueale
that
which
God
hath
concealed
,
Iosh.
7.20
.
But
if
it
be
publicke
,
why
should
it
not
be
publickely
confessed
,
as
was
Achans
.
Moreouer
it
may
bee
demaunded
,
how
can
it
stand
with
the
most
righteous
God
,
Ob.
who
is
the
iudge
of
the
world
,
that
he
should
suffer
an
vnrighteous
man
to
goe
free
without
punishment
,
for
if
he
diminish
any
part
of
his
righteousnesse
,
hee
must
deny
himselfe
and
his
owne
nature
.
Ans:
It
is
answered
that
his
iustice
is
perfectly
satisfied
,
to
the
vtermost
f●rthen
by
Iesus
Christ
,
neither
could
it
stand
with
the
equitie
and
iustice
of
the
eternall
God
,
that
hee
should
haue
receaued
satisfaction
from
Christ
our
suertie
,
and
recouer
and
claime
that
of
vs
,
as
I
said
before
.
Doctr.
True
felicitie
stands
in
iustification
and
Sanctfication
.
[
And
in
whose
spirit
there
is
no
guile
.
]
Yee
heard
the
first
part
of
the
felicitie
of
man
,
which
standeth
in
his
iustification
,
that
is
the
remission
of
his
sinnes
,
the
second
part
stands
in
his
Sanctification
,
and
purification
of
his
heart
,
by
the
Spirit
of
God
from
Hypocrisie
,
which
are
the
fruites
answerable
to
the
former
.
Note
:
For
the
Lord
neuer
bestowed
his
Sonnes
bloud
to
wash
away
any
sinne
,
but
he
bestowed
his
Sonnes
spirit
to
Sanctifie
that
man
,
the
chiefe
vertue
that
he
craueth
in
a
Christian
is
sinceritie
,
the
chiefe
vice
hee
hateth
,
Hypocrisie
.
God
esteemes
not
of
outward
p●rts
,
but
being
a
Spi●i●
he
looketh
to
Spirits
My
Sonne
(
saith
hee
)
giue
me
thine
heart
▪
and
a●●ee
is
a
spirit
,
Pro:
23.26
.
so
he
will
be
worshipp●d
●n
spi●●●
.
Basilius
as
he
commendeth
that
sentence
of
Plato
,
Basil
ad
popul
.
hom:
24.
that
is
gre●test
extremitie
of
iniquitie
,
when
an
vnrighteous
man
would
s●eme
to
be
righteous
,
so
hee
condemneth
the
opinion
of
Euripides
,
I
had
●ather
some
to
be
good
,
then
be
so
.
So
that
of
all
the
things
in
the
world
the
Spirit
of
God
doth
most
abhorre
and
detest
,
dissimlation
most
odious
to
God
.
Hypocrisie
an
enemie
to
faith
.
a
dissimulation
in
his
seruice
,
neither
is
there
any
vice
so
opposite
to
true
faith
as
Hypocrisie
for
faith
lodgeth
in
the
heart
,
Hypocrisie
,
in
the
countenance
:
faith
studies
to
please
God
,
Hypocrisie
seekes
to
please
men
,
saith
is
liuely
and
constant
,
Hypocrisie
as
a
fa●ling
leafe
fadeth
incontinently
:
So
that
there
is
no
societie
betwixt
faith
and
Hypocrisie
,
Simil.
more
then
betwixt
a
painted
fire
hauing
neither
light
and
heat
,
and
a
true
fire
hauing
both
;
and
a
shadow
,
&
the
body
.
And
as
the
painting
of
an
Harlots
face
will
soone
melt
before
the
fire
,
when
the
natiue
and
naturall
colour
of
an
honest
woman
will
not
change
,
so
will
counterfeit
feinednesse
soone
evanish
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fained
thing
cannot
be
firme
and
solid
.
Nazian.
De
funere
patris
.
Math:
23.27
.
Our
Sauiour
Christ
accounteth
them
to
be
as
painted
tombes
who
haue
a
goodly
shew
before
men
,
but
within
are
full
of
dead
mens
bones
,
they
haue
a
shew
of
life
although
they
be
dead
.
Simil.
Were
he
not
to
be
accounted
a
foole
,
that
hauing
nothing
but
a
shew
of
Merchandise
,
would
giue
himselfe
out
for
a
rich
Merchant
.
The
sinne
of
Witchcraft
and
Idolatrie
,
are
two
great
sinnes
,
but
Hypocrisie
is
more
dangerous
then
both
,
we
haue
heard
of
many
thousand
Papists
and
Idolaters
who
haue
beene
reclaimed
and
turned
to
God
,
confesse
it
what
great
errors
they
had
beene
,
also
many
Witches
at
their
death
haue
renounced
their
Master
the
Diuell
.
But
seldome
haue
I
read
that
Hypocrites
haue
repented
,
when
our
Sauiour
(
who
neuer
brake
a
brused
reed
)
thundered
woes
,
Math:
23.13.14.15
.
He
cryed
woe
vnto
you
,
Scribes
and
Pharisees
Hypocrites
,
and
when
hee
denounced
iudgement
,
he
said
,
whose
portion
is
with
Hypocrites
.
To
be
short
let
no
man
thinke
that
remission
of
sinnes
can
be
separate
from
holinesse
and
sanctification
,
Remission
of
sinnes
ioyned
with
holinesse
.
for
they
are
borne
together
as
two
twinnes
,
and
liue
together
,
yea
the
one
cannot
liue
without
the
other
,
how
canst
thou
thinke
from
thine
hart
,
that
thine
sinnes
are
pardoned
,
vnlesse
heartily
thou
hate
sinne
for
which
thou
hast
repented
,
then
wee
may
say
that
those
get
pardon
for
their
sinne
,
who
feele
their
sinnes
,
and
feeling
,
doe
hate
and
flie
from
them
,
&
flying
from
them
with
all
the
force
of
their
heart
,
are
caried
to
a
contrarie
vertue
,
being
made
free
from
sinne
,
wee
are
the
seruants
of
righteousnesse
.
Rom:
6.18
.
Ibid.
8.1
.
There
is
no
condemnation
saith
the
Apostle
to
them
that
are
in
Christ
Iesus
,
who
walke
not
after
the
flesh
but
after
the
spirit
.
God
loueth
sincerily
in
a
Christian
.
Ioh:
1.47
.
But
we
haue
deepely
to
consider
that
in
all
our
religion
,
the
Lord
loueth
nothing
so
much
as
sinceritie
,
Behold
a
true
Israelit
in
whom
there
is
no
guile
.
Hee
doth
not
looke
to
the
measure
of
thy
repentance
,
faith
,
or
loue
,
but
to
the
vprightnesse
therof
.
Louest
thou
me
,
louest
thou
me
,
Ioh:
21.15
.
Psal:
51.6
.
louest
thou
me
,
sayth
our
Sauiour
to
Peter
.
He
craueth
the
truth
in
the
inward
parts
.
Simil
:
Men
loue
not
false
gold
,
rotten
stuffe
,
or
any
superficial
matter
what
so
euer
,
and
we
alas
care
not
to
carrie
about
with
vs
a
counter
.
feited
religion
.
Let
vs
trie
our selues
therefore
whither
we
be
in
the
faith
or
not
,
God
cannot
be
deceiued
.
The
Papists
take
from
this
text
some
occasion
of
stumbling
,
for
they
would
make
a
part
of
righteousnesse
to
be
Christs
,
another
to
be
ours
,
that
which
commeth
from
Christ
is
ours
by
imputation
,
ours
againe
to
be
inherent
,
because
he
sayth
in
whose
heart
there
is
no
guile
?
But
they
confound
iustification
with
the
effects
thereof
,
Answer
to
the
Papists
.
opposing
the
spring
to
the
fountaine
,
not
driuing
them
from
it
.
So
is
the
righteousnesse
of
Christ
the
fountaine
of
all
our
happinesse
,
Et
causa
regni
,
and
the
cause
of
the
kingdome
,
and
if
there
be
any
dropps
of
righteousnesse
in
vs
,
they
spring
from
that
fountaine
,
Et
sunt
viaregnandi
,
and
they
are
the
way
by
which
we
must
attaine
to
that
kingdome
,
and
say
with
the
Apostle
,
That
Christ
is
made
our
righteousnesse
.
Albeit
wee
be
of
our selues
vnrighteous
,
1
Cor.
1.30
yet
by
him
we
are
made
righteous
,
albeit
wee
are
not
able
to
pay
the
debt
our selues
,
yet
seeing
Christ
hath
payed
it
for
vs
we
are
freed
.
For
as
by
one
mans
disobedience
many
were
made
sinners
,
Rom:
5.19
.
so
by
the
obedience
of
one
,
many
shall
bee
made
righteous
.
By
which
wee
are
euidently
taught
that
by
Christs
righteousnesse
,
we
are
righteous
before
God
.
I
will
not
glory
because
I
am
righteous
,
but
because
I
am
redeemed
:
Ambros
.
de
Iar●et
vita
beata
lib
1.
cap.
6.
not
by
reason
I
am
voyde
of
sin
,
but
because
my
sinnes
are
pardoned
,
not
because
I
haue
done
good
,
or
receiued
good
from
others
,
but
because
Christ
my
aduocate
is
with
the
father
interceding
for
me
,
for
his
bloud
was
powred
forth
for
me
.
Indeed
the
Saints
of
God
,
yea
the
best
of
vs
all
cannot
purge
our selues
of
Hypocrisie
,
neither
doe
we
sincerely
serue
our
God
as
we
ought
to
doe
,
but
one
thing
we
know
,
that
we
haue
a
displeasure
within
our selues
for
it
,
and
doth
it
not
willingly
,
which
spirituall
sight
God
pardons
in
his
Saints
.
The
marks
by
which
yee
shall
know
whether
yee
be
sincere
in
Gods
seruice
or
no
,
3
Markes
to
try
our
sinceritie
.
are
these
.
1.
First
,
if
yee
haue
an
vpright
indeuour
to
approue
your selues
to
God
in
all
things
,
seeking
not
to
please
men
,
but
him
,
who
seeth
the
heart
,
we
care
not
to
be
iudged
of
men
,
we
stand
and
fall
to
our
owne
Lord
,
whereas
Saul
knowing
himselfe
in
disgrace
with
God
,
1
Thes:
2.4
.
1
Sam:
15.30
.
desired
Samuel
to
honour
him
before
the
people
.
2.
Secondly
,
a
sincere
heart
hateth
all
sinne
specially
his
owne
sinne
,
and
troubleth
himselfe
little
in
amplifying
other
mens
sinnes
,
but
very
narrowly
and
sharpely
will
taxe
himselfe
,
and
will
call
himselfe
with
S.
Paul
,
1
Tim.
1.15
.
The
greatest
of
all
sinners
.
5.
Thirdly
,
a
sincere
Christian
professeth
religion
for
the
loue
of
the
same
,
and
for
no
other
respect
,
and
loueth
good
men
,
for
no
other
cause
but
for
their
godlinesse
,
where
as
Hyprocrites
may
doe
both
outwardly
,
for
some
worldly
respect
either
of
a
benefit
or
credit
,
which
they
may
purchase
by
these
meanes
.
I
pray
God
therefore
that
all
of
vs
may
remoue
from
our
hearts
this
vale
of
Hypocrisie
and
dissimulation
in
Gods
seruice
,
that
we
may
studie
to
approue
our selues
to
God
in
the
sight
of
Christ
,
in
all
integritie
and
singlenesse
of
minde
,
to
the
ende
that
all
our
seruice
may
be
acceptable
to
him
.
VERSE
3.
When
I
helde
my
tongue
,
my
bones
consumed
,
or
when
I
roared
all
the
day
.
The
second
part
of
the
Psalme
.
YEe
haue
heard
the
Proposition
of
the
Psalme
,
concerning
the
true
happines
of
man
consisting
in
the
remission
of
his
sinnes
,
now
followeth
the
confirmation
thereof
by
his
owne
example
,
which
is
the
second
part
of
the
Psalme
,
wherein
he
setteth
downe
himselfe
in
two
estates
:
one
before
confession
,
most
miserable
,
and
as
it
were
vpon
the
racke
of
Gods
iustice
,
inwardly
and
outwardly
tormented
,
the
other
after
conuersion
and
confession
,
that
the
Lord
toke
away
not
onely
his
sinne
,
but
also
the
punishment
thereof
,
this
is
the
division
and
some
of
these
three
verses
following
:
first
Dauid
propoundes
himselfe
to
be
an
example
to
vs
,
that
we
may
learne
to
put
difference
betwixt
an
obstinate
sinner
,
and
a
peintent
sinner
,
for
our
hardnesse
of
heart
breedeth
vnto
vs
infinite
discontentments
and
miseries
,
which
vnfained
repentance
doth
remoue
,
and
whereof
by
it
we
are
eased
.
He
putteth
himselfe
to
be
an
example
,
For
when
I
concealed
my
sinnes
(
saith
he
)
I
was
tormented
with
innumerable
dolours
:
but
when
I
reuealed
it
,
then
I
got
ease
.
Particular
benefits
.
should
redound
to
the
good
of
the
whole
Church
.
Simil
:
By
this
wee
should
learne
,
that
the
particular
benefits
bestowed
vpon
any
member
of
the
Church
,
should
redounde
to
the
common
vtilitie
of
all
the
body
as
they
who
being
conualesced
from
any
deadly
sickenesse
,
or
(
to
speake
with
Nazianzen
)
to
those
who
are
affected
with
the
same
disease
,
as
the
Poet
sayth
Handignara
mali
,
miseris
suaurrere
disce
.
But
first
we
must
consider
who
he
is
that
fesseth
himselfe
to
doe
cure
to
our
disease
,
it
is
Dauid
a
King
and
Prophet
,
and
yet
hee
becommeth
a
Physitian
to
apply
fomentations
to
our
sicknesse
And
that
which
is
more
to
be
admired
,
that
hee
may
make
vs
more
readie
to
receaue
remedy
,
he
presenteth
the
cicatrices
and
marks
of
his
wounds
.
Satan
who
teacheth
men
to
sin
furnisheth
him
with
cloakes
to
couer
it
.
[
And
when
I
helde
my
tongue
.
]
The
silence
of
Dauid
letreth
vs
see
the
craft
of
Satan
,
who
doth
not
sooner
allure
vs
to
sinne
,
as
he
presenteth
to
vs
excuses
by
which
wee
may
couer
our
sinne
,
as
figgetree-leafe
to
hide
our
nakednesse
;
sometime
he
biddeth
vs
deny
,
sometime
extenuate
,
sometime
defend
our
sinne
,
and
thus
the
couer
is
worse
then
the
sinne
.
He
taught
Dauid
three
engines
to
couer
his
adulterie
,
Three
wayes
wher
by
Dauid
thought
to
couer
his
sinne
.
2
Sam:
7
8.13.15
.
first
hee
sent
for
Vriah
,
thinking
that
he
would
have
lien
with
his
wife
:
then
hee
caused
him
for
the
same
end
to
be
make
drunken
,
and
thirdly
to
be
put
in
the
front
of
the
battle
to
be
slaine
,
but
the
more
he
studied
to
obscure
and
hid
that
sin
,
the
more
the
Lord
did
to
reueale
it
.
See
what
a
thing
it
is
for
a
man
to
obscure
himselfe
to
God
,
as
though
he
saw
him
not
,
but
the
more
he
studieth
to
obscure
it
,
the
more
the
Lord
will
manifest
it
.
[
My
bones
consumed
:
]
Doctr.
Yee
see
by
this
how
God
sporteth
not
at
the
sinnes
of
his
elect
,
God
winketh
not
at
the
sinnes
of
his
children
.
but
outwardly
doth
deale
with
them
more
hardly
and
chastise
them
more
rigorously
,
then
hee
doth
the
reprobate
.
His
paines
were
partly
externall
,
partly
internall
,
his
externall
paines
,
I
call
those
that
were
caslen
on
his
body
,
this
internall
vpon
his
conscience
.
And
in
the
body
there
are
torments
and
vexations
,
seasing
sometimes
on
the
flesh
,
which
is
lesse
painfull
,
sometimes
on
the
bones
,
which
are
more
grieuous
,
yea
almost
intollerable
as
experience
,
teacheth
and
this
is
Gods
iust
recompence
,
when
we
bestow
our
strength
on
sinne
,
God
abateth
it
,
and
so
weakeneth
vs
,
Iudg.
16.
Samson
spent
his
strength
on
Daliah
,
and
yee
see
to
what
weakenesse
hee
was
brought
.
Let
vs
therefore
learne
that
God
hath
giuen
vs
bones
,
and
the
strength
thereof
for
another
vse
,
that
is
to
serue
him
,
and
to
waste
and
be
prodigall
of
them
in
the
Diuels
seruice
.
[
Or
when
I
roared
:
]
By
this
hee
would
signifie
,
that
this
prayers
so
long
as
they
were
not
mixed
with
faith
and
repentance
,
were
no
better
then
roaring
,
that
is
then
the
crying
of
any
brutish
and
vnteasonable
creature
,
for
this
is
a
Metaphor
,
taken
from
Lyons
caught
in
a
snare
,
as
appeareth
in
the
third
of
Amos
,
where
there
is
a
seene
difference
betweene
the
faithfulls
prayers
,
A
difference
of
prayers
proceeding
from
faith
,
and
no
faith
and
the
faithlesse
,
the
sacrifice
of
the
one
is
kindled
from
heauen
,
and
when
hee
powreth
forth
his
spirit
hee
easeth
his
heart
.
But
with
the
Hypocrite
in
the
day
of
visitation
it
fareth
,
as
with
a
beast
that
is
sticked
or
haled
with
ropes
,
which
with
roarings
and
strugling
straines
it selfe
,
and
with
brutish
raging
doubleth
the
paine
.
There
is
no
doubt
,
but
when
affliction
lighteth
vpon
men
who
are
tainted
with
hypocrisie
,
the
aire
is
beaten
with
many
such
roarings
,
and
men
flutter
like
birds
in
the
net
when
God
hath
caught
them
.
Simil.
But
all
these
senselesse
prayers
auaile
them
no
more
,
then
if
an
Oxe
should
breake
out
of
the
slaughterhouse
,
with
the
rope
tyed
about
his
horne
,
and
his
tongue
hanging
out
with
much
madnesse
,
hauing
receiued
a
knocke
with
the
Axe
.
Where
by
the
contrary
,
great
is
the
excellencie
of
faithfull
prayers
,
Apoc.
8.3
.
yea
the
Angel
doth
ascend
vp
in
the
smooke
of
this
Sacrifice
,
whereas
men
who
cannot
confesse
their
sinne
:
Note
.
rage
and
roare
desperatly
.
Yet
let
vs
not
thinke
,
but
that
the
children
of
God
are
oftentimes
brought
so
low
,
Math.
26.
that
they
are
not
able
to
vtter
perfect
prayers
with
their
lippes
,
but
abruptly
vtter
halfe
words
to
God
,
as
Christ
himselfe
did
in
the
Garden
,
and
vpon
the
Crosse
.
Isa.
38.14
.
And
Hezekiah
chattered
like
a
Swallow
,
&
mourned
like
a
Doue
,
for
it
is
well
sayd
,
Graues
curoe
tacent
,
leues
loquutur
.
Weight●●
cares
are
silent
,
and
little
speake
.
Gods
children
doe
find
a
combate
in
all
their
prayers
,
Simil.
as
wee
see
greene
wood
smoaking
long
before
it
take
fire
.
Wee
are
therefore
to
put
a
difference
betweene
this
and
roaring
,
because
afflictions
come
so
thicke
vpon
Gods
children
,
that
scarce
they
can
get
licence
to
swallow
their
spittle
,
Iob.
7.19
.
albeit
in
the
meane
time
they
haue
a
sweere
sense
of
Gods
grace
,
and
God
putteth
his
owne
arme
betweene
them
and
the
graue
,
that
they
should
not
bruise
themselues
with
any
fall
.
Sinne
maketh
men
both
in
their
actions
and
passions
like
beasts
,
Sinne
maketh
men
like
beasts
.
and
therefore
if
we
desire
not
to
roare
with
them
,
let
vs
not
follow
beastly
pleasures
.
Sinne
touch●th
him
at
the
heart
.
Moreoure
he
letteth
vs
see
how
neerely
,
yea
at
the
verie
heart
hee
was
touched
for
sinne
,
many
seeme
to
be
dolor●us
and
lament
for
their
sinne
,
but
oftentimes
it
commeth
to
passe
that
their
tongue
only
lament
and
their
teares
(
as
we
haue
in
a
Prouerb
)
soone
drieth
vp
.
[
All
the
day
.
]
He
sheweth
that
his
sorrow
was
continuall
,
not
as
the
dew
of
the
morning
,
all
the
day
;
So
his
speech
ascendeth
,
the
last
word
giuing
power
to
the
former
,
A
Gradation
to
be
noted
.
for
it
is
no
light
sorrow
which
pierceth
to
the
marrow
&
to
the
bones
,
next
it
must
be
grieuous
which
draweth
out
such
roaring
and
vnaccustomable
cryes
and
horrible
,
like
the
roaring
of
a
Lyon
,
but
most
of
all
the
sorrow
which
cannot
be
relaxed
through
intermission
of
time
.
Difference
betwixt
the
godly
and
wickeds
griefe
.
There
is
great
difference
betweene
the
dolour
of
the
godly
and
of
the
wicked
,
for
the
passions
of
the
godly
proceed
from
a
good
ground
,
that
is
from
the
sense
of
Gods
anger
;
the
other
onely
from
the
sense
of
their
paine
.
Then
the
godly
albeit
with
Iob
and
Dauid
they
will
sometime
ouershoote
themselues
,
yet
they
will
take
vp
themselues
againe
,
lest
they
ouerpasse
their
bounds
.
VERSE
4.
(
For
thine
hand
is
heauie
vpon
me
,
day
and
night
,
and
my
moisture
is
turned
into
the
drought
of
summer
.
Selah
.
YEe
heard
the
amplification
of
his
sorrow
which
pierced
his
bones
,
next
made
him
cast
out
such
cryes
&
roarings
.
3.
which
continued
so
long
.
Now
he
declareth
the
cause
of
all
,
euen
the
heauie
hand
of
God
vpon
him
,
[
For
thine
hand
is
heauie
vpon
me
.
]
The
hand
of
God
is
either
a
comfortable
hand
in
feeding
his
Church
.
Thou
openest
thy
hands
and
they
are
filled
with
good
things
,
or
defending
her
,
Psal:
104.
Psa:
136.28
or
chastising
her
.
As
the
hand
of
a
father
both
feedeth
and
chastiseth
his
childe
,
the
one
in
him
being
as
necessary
as
the
other
,
Obserue
first
that
all
afflictions
are
Gods
hand
,
Doctr.
All
afflictions
are
Gods
hand
.
Amos
3.6
.
1
Thes:
3.3
.
Shall
there
be
euill
in
the
citie
and
the
Lord
hath
not
done
it
;
his
hand
ordaines
them
:
Hence
Saint
Paul
sayth
.
That
no
man
should
be
moued
with
these
afflictions
,
for
yee
your selues
know
that
we
are
appointed
therevnto
.
Secondly
,
His
hand
who
executes
them
caused
Iob
to
say
,
The
Lord
hath
giuen
,
the
Lord
hath
taken
,
Iob.
1.21
.
and
this
made
David
to
say
,
1
Sam.
16.11
.
Suffer
Shimei
to
curse
for
the
Lord
hath
bidden
him
.
Thirdly
,
His
hand
orders
and
disposes
vpon
them
,
and
turnes
them
to
such
ends
as
are
fittest
.
Next
,
Doctr.
We
should
looke
to
God
when
we
are
smi●ten
.
See
how
David
lifteth
vp
his
eyes
to
God
in
the
midds
of
his
troubles
,
and
acknowledgeth
the
hand
of
God
smiting
him
,
wherein
many
men
faile
,
who
albeit
they
acknowledge
all
things
that
befall
them
to
come
by
Gods
prouidence
:
yet
when
they
are
touched
with
some
trouble
,
they
looke
not
to
God
who
chastiseth
them
,
but
to
the
Secondarie
means
and
instruments
that
God
vseth
for
that
effect
.
Isai.
1.5
.
Why
should
yee
be
smitten
any
more
;
for
yee
fall
away
more
and
more
,
thou
hast
smitten
them
(
sayth
●er●mie
)
and
they
haue
not
lamented
.
Ier:
5
3.
And
Isai
.
The
people
haue
not
turned
to
him
who
smot
them
.
Isa.
9.13
.
Euen
as
a
man
,
being
wounded
,
sometime
would
accuse
his
owne
ignorance
and
slouth
,
who
would
not
eschew
the
stroake
,
sometime
would
bite
the
instrument
,
Simil.
dart
,
or
sword
that
hurt
him
,
when
rather
hee
should
seeke
remedies
to
cure
his
wounds
.
So
rather
let
vs
looke
to
God
who
chastiseth
vs
,
then
to
second
causes
and
instruments
.
Let
vs
returne
vnto
the
Lord
who
hath
wounded
vs
and
must
heale
vs
againe
.
Hos.
6.1
.
Nazianz.
Nazianzenus
sayth
,
a
te
percussus
ad
te
respicio
,
&
so
doth
the
Prophet
,
saying
.
I
am
smiten
by
thee
,
to
thee
I
looke
,
who
hast
pierced
me
.
Exod.
8.18
.
Let
vs
not
be
like
the
Egyptians
that
acknowledge
the
finger
of
God
,
but
they
repented
not
therefore
.
See
that
we
despise
not
the
iudgements
of
God
by
a
beastly
stupiditie
and
senselesnesse
,
or
the
sharpnesse
of
trouble
extort
words
of
impatiencie
.
It
is
enough
that
it
is
the
hand
of
God
who
smites
,
to
whom
we
looke
,
and
from
whom
we
beg
mercy
.
A
sure
ground
of
patience
.
Here
is
a
notable
ground
of
patience
in
affliction
,
that
it
is
Gods
hand
vnder
which
we
should
humble
our selues
,
that
is
,
with
meeknesse
bow
vnder
it
,
Ioh.
18.11
.
for
it
is
the
hand
of
our
father
.
Shall
I
not
drinke
of
the
cup
that
my
father
hath
giuen
me
to
●rinke
,
Note
.
If
it
be
a
little
bitter
at
the
top
,
the
bottome
will
haue
a
pleasant
farewell
.
Moreouer
the
hand
that
smiteth
the
Church
,
Doctr.
The
troubles
of
the
Godly
turne
to
their
good
.
Isa.
59.1
.
Cant.
2.6
.
Psal.
39
9.
Isa:
38.15
.
1
Sam.
3.18
2
Sam.
15.
is
no
further
stretched
then
to
her
benefit
,
the
Lords
hand
is
not
shortened
,
that
it
cannot
saue
.
The
same
hand
is
vnder
her
head
.
This
made
the
Saints
patient
.
I
was
dumbe
and
haue
not
opened
my
mouth
,
because
thou
didest
it
.
It
made
Hezekias
to
say
,
what
should
I
say
,
for
hee
hath
said
it
to
me
and
hath
done
it
.
And
Eli
,
it
is
the
Lord
,
let
him
doe
as
seemeth
to
him
good
.
And
Dauid
,
if
he
say
I
haue
no
delight
in
thee
,
Loe
here
am
I
,
let
him
doe
to
me
as
seemeth
good
in
his
eyes
.
Then
if
afflictions
be
the
hand
of
God
,
2
Chron.
16.12
.
as
they
are
indeed
;
what
neede
we
run
to
Physitians
with
Asa
,
or
with
Achaziah
,
Pharaoh
,
Nebuchadnez●●
,
Saul
,
&c.
to
Beelzebub
,
Astrologians
,
Witches
,
Deuils
&c.
to
seeke
our
deliuerie
,
since
we
haue
the
hand
which
made
vs
,
al-sufficient
to
cure
vs
.
Note
.
Let
vs
goe
gripe
and
kisse
that
hand
,
which
formed
vs
,
reformed
vs
fed
vs
,
defended
vs
,
drew
vs
from
Idolatrie
and
hell
it selfe
.
[
Day
and
night
.
]
The
Circumstances
of
the
time
and
the
continuance
of
the
same
,
should
remember
vs
that
wee
ceased
not
night
and
day
to
offend
him
,
and
why
should
not
we
be
patient
both
day
,
and
in
the
night
,
to
sustaine
the
markes
of
his
displeasure
,
and
●ust
retributions
of
our
sinnes
;
therefore
wee
should
not
,
at
least
haue
no
cause
to
be
impatient
when
our
trouble
lasts
longer
,
in
regard
we
haue
spent
longer
time
in
sinne
,
without
thinking
long
:
Doctr.
much
time
spent
in
sin
,
requires
a
gre●t
time
of
troubles
.
Yea
iustly
he
might
haue
requited
vs
with
euerlasting
plagues
in
hel
,
whom
he
suffereth
not
but
a
little
with
momentaneal
chastisements
to
be
afflicted
.
So
Dauid
giueth
vs
a
singular
example
of
fortitude
and
patience
,
who
could
indure
those
of
long
time
,
when
wee
will
scarce
abide
eight
dayes
tryall
with
out
grudging
.
Iob
suffered
his
paines
night
and
day
,
for
he
sayth
,
Iob
7.13
.
Christians
indure
●ong
trouble
.
When
I
say
my
bed
shall
comfort
me
,
then
thou
affraiest
me
with
visions
,
&c.
This
threatening
was
giuen
forth
When
it
is
euening
wee
will
say
,
would
to
God
it
were
morning
,
and
in
the
morning
would
God
it
were
euening
,
Deut.
28.
Luk:
8.43
A
daughter
of
Israel
was
bowed
by
the
Deuill
18.
yeares
.
The
woman
with
the
bloudy
issue
12.
Yeares
.
Aeneas
was
sicke
of
the
Palsie
8.
yeares
,
Act:
9.23
.
Ioh:
55.
Doctr.
The
time
of
the
Churches
deliuerie
knowne
to
God
.
Exod.
12.40
Leu.
26.19
.
the
man
cured
at
the
Poole
of
Bethesda
.
38.
yeares
.
So
we
must
not
impose
houres
and
dyets
to
God
,
for
he
knoweth
the
appointed
time
of
our
deliuerie
,
and
hee
will
saue
vs
when
he
pleaseth
.
The
Israelites
were
in
Aegypt
400.
yeares
,
and
in
Babilon
70.
yeares
.
The
ten
general
persecutions
last
.
300.
yeares
.
euen
till
Constantines
dayes
.
For
if
wee
walke
stubbornely
against
him
,
hee
will
bring
seuen
times
more
Plagues
vpon
vs
,
according
to
our
sinnes
.
And
againe
God
by
the
continuance
of
his
hand
will
hold
vs
in
continuall
exercise
of
grace
,
Doctr.
Continuance
of
troubles
exerciseth
our
grace
.
as
of
humilitie
,
faith
,
patience
,
praier
,
and
repentance
;
for
as
one
hauing
a
precious
Iewell
in
his
hand
,
so
long
as
hee
watcheth
he
is
carefull
to
keepe
it
,
but
being
a
sleepe
it
may
ready
fall
out
of
his
hand
.
So
God
holds
vs
waking
by
continuall
exercise
,
Simil.
that
we
may
keepe
the
grace
which
we
haue
gotten
.
The
fire
is
kept
in
by
often
blowing
,
which
dieth
out
by
discontinuance
.
[
My
moysture
is
turned
into
the
drought
of
Summer
.
]
Doctr.
Body
and
soule
iointly
punished
,
being
yoke-fellowes
in
sinne
.
The
dolour
of
Dauid
was
not
onely
internall
but
also
externall
by
sicknesse
,
for
as
the
body
was
an
instrument
of
sinne
,
it
worthily
and
duely
is
punished
,
and
as
they
were
yoake
fellowes
in
sinning
,
it
is
iust
with
God
,
that
they
should
be
companions
in
sorrow
.
It
is
no
small
matter
when
the
body
is
diseased
,
although
the
mind
were
well
established
,
but
when
both
are
vnquieted
it
is
harder
.
Pro:
18.14
.
The
spirit
of
a
man
will
sustaine
his
infirmitie
of
the
body
,
but
who
can
beare
a
troubled
Spirit
.
So
that
the
Philosophers
supposed
that
man
to
be
happie
,
who
had
mentem
sanam
in
corpore
sano
,
a
sounde
minde
in
an
whole
body
.
Then
if
we
be
whole
,
let
vs
giue
thakes
to
God
and
dedicate
our
liues
to
his
seruice
;
if
we
be
sicke
,
craue
him
pardon
and
mercie
,
seeking
reliefe
at
his
hand
,
repent
our
sinfull
life
.
Therefore
I
thinke
that
many
in
their
best
health
are
sicke
,
because
they
abuse
their
health
,
Many
being
whole
are
most
diseased
.
and
many
sicke
are
whole
,
who
turne
to
God
,
and
from
their
greatest
sicknesse
seeke
medicine
against
their
sinne
.
Selah
.
]
It
is
here
added
,
Bueherus
first
to
show
what
a
torment
it
is
rightly
to
feele
the
burthen
of
sinne
,
so
that
hee
leaueth
this
pause
or
groane
,
as
we
will
doe
at
things
wherewith
we
are
greatly
affected
.
Next
it
declareth
what
weight
this
doctrine
hath
,
and
of
what
consideration
to
rebuke
vs
,
who
thinke
so
little
of
sin
,
as
we
haue
in
all
our
dayes
neuer
mourned
for
it
.
VERSE
5.
Then
I
acknowledged
my
sinne
vnto
thee
neither
hid
I
mine
iniquity
:
for
I
thought
I
will
confesse
against
my selfe
,
my
wickednesse
vnto
the
Lord
,
and
thou
forgauest
the
punishment
of
my
sinne
,
Selah
.
DAvid
hath
hi
herto
propounded
the
the
doctrine
of
the
remission
of
sins
,
and
brought
in
his
owne
example
for
confirmation
of
the
same
.
We
haue
spoken
already
of
his
sorrow
for
his
sinne
,
now
followeth
the
confession
of
the
same
before
God
,
which
is
a
necessary
part
of
repentance
.
Doctr.
Confession
necessary
part
of
repentance
.
Then
I
acknowledged
my
sinne
vnto
thee
.
]
Yee
haue
heard
the
estate
of
Dauid
before
his
confession
,
when
the
heauie
hand
of
God
was
vpon
him
.
The
Second
part
of
his
experience
is
set
downe
in
this
verse
,
comprehending
the
feeling
of
Gods
mercie
,
the
occasion
whereof
was
the
confession
of
his
sinnes
,
and
the
end
the
remission
of
the
same
.
The
division
of
this
verse
.
The
former
hath
these
parts
,
first
,
the
time
,
then
secondly
,
the
ground
,
I
thought
or
said
will
confesse
:
thirdly
the
matter
,
my
sinne
,
iniquitie
,
and
wickednesse
,
fourthly
the
manner
,
first
in
respect
of
God
,
to
thee
:
secondly
in
respect
of
himselfe
:
against
my selfe
.
The
latter
part
,
And
thou
forgauest
the
punishment
of
my
sinne
.
Selah
.
Dauid
ouer
came
hypocrisie
.
This
diligence
in
describing
his
confession
so
oft
.
First
,
That
hee
acknowledged
his
sin
.
Secondly
,
That
hee
would
not
hide
his
iniquitie
,
but
confesse
his
Apostasie
to
the
Lord
,
declareth
hee
hath
gotten
victorie
ouer
all
Hypocrisie
,
and
obtained
the
holde
of
sinceritie
and
simplicitie
.
God
chooseth
the
most
fit
times
to
workegrace
in
vs
.
Simil.
[
Then.
]
This
circumstance
argueth
,
that
first
hee
behoued
to
feele
his
sinne
,
and
the
bitter
panges
inflicted
vpon
him
,
because
of
it
.
For
when
men
are
cast
downe
then
is
a
most
sit
occasion
for
God
to
worke
grace
vpon
them
,
as
when
men
are
greatly
extenuate
by
sicknesse
,
it
is
a
conuenient
time
for
a
Physitian
to
giue
medicine
.
And
surely
afflictions
are
necessarie
preparations
to
grace
.
For
our
nature
is
like
fallow
ground
,
which
if
it
be
not
broken
vp
by
tentation
,
Simil.
it
is
in
vaine
to
sowe
seed
vpon
it
.
To
which
purpose
,
The
vse
of
the
conscience
in
man
.
God
placed
the
conscience
in
mans
Soule
to
shew
vnto
him
his
wrongs
,
&
to
follow
him
,
&
apprehend
him
,
yea
&
set
vp
a
gibbet
in
his
soule
,
to
which
it
adiudgeth
him
,
to
the
end
it
may
bring
him
to
himselfe
to
seeke
pardon
and
mercie
.
Simil.
So
yee
see
as
God
brought
light
out
of
darkenesse
in
the
beginning
of
the
world
,
Gen:
1.3
.
so
he
bringeth
the
ioy
of
his
elect
out
of
sorrow
.
Simil
:
And
as
by
Christs
death
hee
brought
life
to
the
world
,
so
hee
killeth
vs
to
make
vs
a
liue
,
Simil
:
that
we
may
take
heart
to
vs
,
and
say
,
after
darknesse
I
shall
see
light
.
And
I
know
that
this
hand
that
is
so
heauie
vpon
me
is
vnder
mine
head
to
bring
mee
light
out
of
this
darknesse
,
life
out
of
that
which
for
the
present
seemeth
more
bitter
then
death
it selfe
.
Hos:
6.2
.
We
see
also
here
an
infallible
example
of
the
frowardnesse
of
our
owne
nature
,
Doctr.
Force
must
reclaime
the
frowardnes
of
our
nature
.
which
cannot
be
restrained
without
extreme
dealing
,
for
Dauid
is
layd
vpon
the
racke
and
almost
stretched
asunder
,
and
disioynted
be
fore
hee
can
be
brought
to
a
sincere
confession
,
which
should
teach
vs
,
that
wee
should
enter
to
an
heartie
mislike
of
our selues
,
and
to
be
displeased
with
our
intractablenesse
,
which
hath
moued
God
to
heaue
vs
vp
and
cast
vs
downe
againe
.
For
if
wee
would
iudge
our selues
,
we
would
not
prouoke
him
to
such
extreme
dealing
,
for
he
would
not
condemne
vs
,
but
be
a
comforter
in
our
agonies
.
Yea
Dauid
in
this
teacheth
vs
to
iudge
wisely
of
the
poore
,
and
those
who
are
troubled
in
their
Conscience
(
for
when
men
are
so
afflicted
they
are
called
mad
,
Melancholike
desperate
)
assuring
our selues
that
Gods
dearest
children
are
often
rent
in
peeces
,
all
their
tackles
may
be
burst
asunder
,
their
bruised
barke
left
to
the
mercie
of
the
winde
and
waues
,
and
yet
come
to
a
comfortable
harbour
,
and
safelie
arriue
at
shoare
.
Moreouer
these
wicked
sort
of
people
are
to
be
damned
,
who
with
a
Sardinian
laughter
reioyce
in
their
sinne
,
and
sport
themselues
therewith
,
yea
boast
of
their
mad
humors
,
when
God
in
the
meane
time
is
bending
his
bowe
at
them
.
[
I
acknowledged
my
sinne
,
neither
hid
I
mine
iniquitie
.
]
Hee
vseth
three
phrases
to
shew
his
confession
,
I
made
it
knowne
,
I
hid
it
not
,
and
I
confessed
it
,
he
in
like
manner
to
expresse
his
filthinesse
vseth
three
termes
,
wickednesse
,
sinne
,
and
iniquitie
,
as
he
did
in
the
beginning
of
this
Psalme
.
And
as
farre
as
hee
expresseth
his
corruption
by
aggrauating
it
by
such
degrees
,
so
farre
hee
doth
shew
forth
his
griefe
for
it
,
and
his
sinceritie
in
repentance
,
not
hiding
,
but
acknowledging
and
confessing
it
,
that
as
the
venom
of
sinne
,
infected
him
,
so
he
labours
to
expell
it
,
and
make
no
conditions
of
peace
with
it
,
to
discouer
it
,
to
quit
himselfe
of
it
as
his
deadly
enemie
,
with
whom
hee
will
make
no
paction
,
but
make
his
complaint
to
God
,
that
hee
is
wearied
of
it
.
But
this
seemeth
strange
that
hee
sayth
hee
made
his
sinne
knowne
to
the
Lord
,
How
man
makes
sin
knowne
to
God
.
to
whom
nothing
is
vnknowne
,
for
hee
who
foreknew
we
should
sinne
,
before
we
were
,
can
hee
be
ignorant
of
our
sinne
when
wee
doe
it
.
This
is
spoken
after
the
manner
of
men
.
So
we
are
bidden
shew
our
necessities
to
God
,
not
that
hee
is
ignorant
thereof
,
but
that
he
may
prouide
for
them
.
Psal.
37.
Gen:
7.18
.
Gen:
22.
Deut.
13.
Psal:
26.
And
God
is
sayd
to
come
downe
and
see
the
affaires
of
man
.
So
God
sees
mens
doings
,
with
a
most
acurat
and
sharpe
eye
.
But
he
is
sayd
to
know
these
sinnes
which
are
explicat
by
vs
,
when
we
confesse
them
vnto
him
,
that
thereby
we
may
be
the
more
moued
.
So
God
willeth
not
this
for
his
sake
,
but
for
our
cause
,
for
this
commemoration
of
our
sinnes
sharpeneth
our
prayers
,
&
maketh
vs
more
ready
to
prayer
,
by
our
confession
,
wee
shew
no
new
thing
to
God
,
but
we
testifie
we
know
,
that
whereof
wee
were
ignorant
before
.
Whence
knowledge
of
sinne
proceedeth
.
A
man
learneth
a
great
lesson
,
if
he
learne
to
know
his
owne
sinnes
.
I
know
mine
iniquitie
(
sayth
David
)
This
knowledge
commeth
by
the
law
,
therefore
we
had
neede
to
haue
the
law
euer
before
our
eyes
,
as
a
mirrour
in
which
if
we
looke
,
it
will
perfectly
let
vs
see
all
that
wee
haue
done
.
The
great
miserie
which
lyeth
vpon
this
world
,
is
,
that
they
know
not
their
sinne
,
and
therefore
they
cannot
acknowledge
it
,
wherefore
let
vs
beg
from
our
gratious
God
that
wee
may
see
our
sinne
and
talke
with
it
,
that
we
may
also
finde
grace
after
our
acknowledgment
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cognitum
feci
,
I
made
knowne
.
Hee
addeth
another
degree
of
his
true
repentance
,
it
was
without
hypocrisie
,
for
hee
hid
it
not
,
nor
vsed
any
subterfuges
,
colours
,
excuses
,
extenuations
,
denyals
,
or
other
shifts
,
which
the
Deuill
teacheth
men
to
vse
,
to
preiudge
them
of
mercie
,
hee
quiteth
himselfe
of
all
these
;
and
this
is
the
second
preparation
to
grace
,
when
men
not
onely
come
to
a
sight
and
acknowledgement
of
their
sinnes
,
but
with
all
growes
to
a
resolution
that
they
will
be
content
to
deale
with
God
so
sincerelie
,
that
they
will
not
hide
their
sin
any
more
,
but
they
will
be
the
greatest
censurers
of
themselues
.
Concerning
the
hidding
and
couering
of
our
sinnes
,
Note
.
I
spake
in
the
beginning
of
the
Psalme
,
all
wayes
let
vs
assure
our selues
of
this
,
that
while
we
obscure
our selues
,
we
will
neuer
deale
truely
with
God
.
For
I
thought
,
or
said
,
purposed
and
resolued
to
confesse
heartily
my
sinne
.
Doctr.
A
Christian
resolution
necessarie
to
repentance
.
Luk:
15.
Exod:
9.27
.
1
Sam:
15.
Gen:
4.13
.
The
same
phrase
the
forlorne
Sonne
vsed
,
I
said
I
will
goe
home
to
my
father
,
which
Christian
resolution
is
necessary
to
repentance
,
for
otherwise
men
at
starts
and
brads
will
now
and
then
repent
,
and
haue
feeling
of
their
sinne
&
confesse
,
as
Pharoah
,
Saul
,
Caine
,
but
it
indureth
not
,
because
they
wanted
a
resolution
.
Therefore
let
vs
haue
our
meditations
of
our
sinnes
,
and
resolutions
to
amend
our
liues
,
for
all
the
rest
as
lightenings
will
flie
away
as
soone
as
they
come
,
a
wise
man
doth
his
businesse
aduisedly
,
but
a
foole
bableth
forth
what
he
knoweth
not
.
Therefore
Salomon
said
and
resolued
,
Pro:
15.8
.
The
Sacrifice
of
Fooles
is
abomination
to
the
Lord
.
Then
(
I
pray
you
)
,
be
wise
and
resolue
to
doe
well
.
[
I
will
confesse
against
my selfe
my
wickednesse
vnto
the
Lord.
]
See
now
how
he
is
not
ashamed
to
confesse
his
sinne
,
and
breake
out
in
an
open
Proclamation
of
the
same
.
For
his
,
knowledge
of
sinne
banished
his
Hypocrisie
that
hee
would
not
hide
it
,
and
the
last
point
of
his
resolution
is
to
confesse
it
to
God
and
the
Prophet
Nathan
.
By
this
yee
may
clearely
perceiue
the
degrees
by
which
God
worketh
grace
in
a
christian
,
The
degrees
by
which
God
worketh
grace
,
and
the
Diuell
indurance
in
finnes
.
as
by
the
contrary
the
Deuill
worketh
induration
in
sinne
.
For
first
,
the
Deuill
blinds
man
that
hee
should
not
see
his
sinne
,
next
hee
teacheth
him
to
couer
his
sinne
,
and
finally
neuer
to
confesse
his
sinne
.
But
God
by
the
contrary
,
bringeth
a
man
to
the
sight
of
sin
,
to
a
discouering
of
sinne
,
and
last
to
a
free
confession
of
the
same
.
This
confession
of
sinne
is
an
vnfained
profession
to
leaue
it
off
.
Doctr.
True
repentance
is
voluntary
.
It
is
not
extorted
as
the
confession
of
Caine
who
being
punished
with
the
furie
of
conscience
,
said
,
his
burthen
was
greater
then
hee
was
able
to
beare
,
Gen:
4.13
.
neither
of
Iudas
,
who
also
confessed
he
had
slaine
the
innocent
blood
;
Mat
:
27.4
.
neither
through
extremitie
of
paine
with
Adonibezek
professing
he
was
iustly
recompenced
with
that
measure
,
Iudg:
1.7
.
wherewith
hee
had
met
others
,
seuenty
kings
were
vnder
my
table
,
their
thumbs
and
toes
cut
off
,
as
I
haue
done
,
the
Lord
hath
done
to
me
.
Ionah
3.8
.
Neither
with
the
Ninivites
,
for
feare
of
the
present
iudgement
at
the
word
of
Ionas
,
neither
with
Achab
for
the
same
cause
.
1
King
21.27
.
But
Dauids
confession
commeth
from
an
vnfained
remorse
and
griefe
for
his
sinnes
and
confidence
in
Gods
mercies
,
as
being
truly
moued
,
and
hauing
a
sense
and
feeling
of
his
owne
miserie
.
A
man
who
hides
his
sinne
(
as
yee
heard
before
)
will
not
prosper
,
Pro:
13.28.13
.
wherefore
let
our
confession
be
simple
,
and
as
we
were
not
ashamed
to
sinne
,
let
vs
not
be
ashamed
to
confesse
out
sinne
.
When
we
haue
sinned
let
vs
not
hide
them
,
as
our
first
Parents
hid
themselues
vnder
bushes
after
they
had
sinned
,
Gen:
3.7.8
.
neither
let
vs
make
clothes
of
figge-tree-leafes
to
couer
them
as
they
did
,
neither
excuse
our selues
as
they
did
,
but
simplie
confesse
our
sinne
that
we
may
be
absolued
,
if
yee
come
before
an
earthlie
Tribunall
and
confesse
,
yee
file
your selues
,
but
before
the
heauenly
tribunall
your
confession
will
absolue
you
.
[
Vnto
the
Lord
.
]
Against
thee
I
haue
sinned
,
For
what
causes
we
should
make
confession
to
God
.
therefore
to
thee
onely
I
confesse
,
and
indeed
great
reason
haue
we
so
to
doe
.
For
God
onely
knowes
all
our
sinnes
.
Secondly
,
Hee
is
onely
able
to
pardon
them
.
Lastly
,
He
is
a
secret
confessor
,
he
will
not
preiudge
our
confessions
,
and
send
word
of
them
to
the
Pope
,
or
reueale
them
to
our
disgrace
,
to
the
world
.
It
is
great
reason
we
should
confesse
our
sinne
before
God
,
and
before
men
also
,
if
we
haue
publiquely
offended
.
Chrysost:
in
Psal.
50.
I
say
not
confesse
to
thy
fellow
servant
who
may
reproach
thee
,
but
to
God
who
may
heale
thee
.
This
auricular
Confession
was
not
knowne
in
Davids
time
.
But
did
he
not
confesse
himselfe
to
Nathan
?
Ob
:
It
is
to
be
vnderstood
,
Ans:
that
God
revealed
it
first
to
Nathan
extraordinarily
▪
and
be
told
Dauid
thereof
first
,
Thou
art
the
man
:
So
that
David
finding
his
sinne
was
revealed
,
why
should
he
haue
striven
against
God
by
concealing
it
.
But
when
God
obscureth
our
sinnes
from
the
world
,
why
should
we
round
them
in
the
care
of
any
false
Priest
,
who
not
onely
hath
no
warrant
of
God
for
his
calling
,
being
the
servant
of
the
Deuill
,
but
maketh
his
advantage
of
our
Confession
,
and
by
it
doth
provoke
vs
to
more
sinnes
,
and
to
commit
filthinesse
with
himselfe
,
as
experience
hath
taught
vs
;
Against
auricular
confession
.
as
also
doth
reveale
them
to
his
Generall
,
and
he
to
the
Pope
,
against
their
owne
oath
of
secrecie
.
See
if
we
be
wise
,
when
we
haue
our
God
to
confesse
vs
,
we
iustly
make
our selues
a
prey
to
Sathan
,
and
detects
our
nakednesse
to
such
who
cannot
onely
cover
vs
,
but
discover
our
follies
and
secrets
to
such
who
may
make
vs
more
shamefull
,
and
that
is
the
iust
iudgement
of
God
to
such
as
doe
it
,
and
by
so
doing
they
intangle
themselues
,
and
advance
the
kingdome
of
Antichrist
.
Rohere
he
sayth
,
he
will
confesse
his
sinne
vnto
God
,
he
hath
great
reason
so
to
doe
,
as
also
we
haue
to
doe
the
like
,
because
God
is
the
partie
offended
,
and
none
can
forgiue
vs
our
sinnes
but
he
onely
.
Who
is
like
our
God
,
that
passeth
by
the
sinnes
of
his
people
?
What
reason
haue
we
to
confesse
a
debt
to
him
,
to
whom
we
are
addebted
in
nothing
?
The
Iewes
who
were
blind
in
many
things
,
yet
they
said
;
1
Ioh.
1.9
.
God
onely
could
forgiue
sinnes
.
If
we
coufesse
our
sins
,
he
is
faithfull
,
who
will
forgiue
vs
.
And
seeing
confession
is
a
part
of
divine
worship
,
Confession
a
part
of
Gods
worship
.
Esa.
41.8
.
which
the
Lord
will
not
communicate
to
any
creature
:
we
were
traytors
to
God
,
to
confesse
our selues
to
any
but
to
him
,
because
in
so
doing
,
we
derogate
so
much
from
his
glory
,
and
substract
from
his
honour
so
much
as
we
giue
to
any
other
.
Confesse
your
sinnes
therfore
to
the
Lord
your
God
,
and
vse
daily
Confession
,
as
yee
sinne
daily
Let
no
sinne
passe
the
secretest
cogitation
of
your
hearts
,
without
a
secret
confession
of
your
heart
,
and
(
as
I
haue
said
)
if
ye
become
offensiue
to
the
Gospell
publiquely
,
and
God
hath
revealed
that
sinne
,
repent
it
publiquely
,
and
honour
God
as
much
by
your
publique
repentance
,
as
yee
haue
dishonoured
him
by
your
publique
sinne
.
Vpon
such
a
publique
repentance
,
was
the
incestuous
man
received
in
againe
,
1
Cor.
5.
it
is
sufficient
that
the
same
man
was
rebuked
of
many
:
And
in
the
Acts
,
it
is
recorded
of
the
beleevers
of
Ephesus
;
Act.
19.18
.
They
came
and
confessed
their
workes
before
the
multitisde
.
Privat
confession
when
it
should
be
made
.
As
for
private
Confession
,
I
thinke
it
also
may
be
,
(
but
not
as
the
Popish
auricular
)
for
in
iniuries
man
doth
to
man
(
as
often
they
fall
out
)
we
ought
to
confesse
our
fault
to
the
partie
offended
,
yea
,
craue
of
him
pardon
,
so
to
be
reconciled
to
him
.
As
we
are
commanded
,
If
thy
brother
trespasse
against
thee
seaven
times
in
a
day
,
Luk.
17.4
.
and
seaven
times
in
a
day
turne
againe
vnto
thee
,
saying
;
it
repenteth
me
,
thou
shalt
forgiue
him
.
And
God
sends
Abimelech
to
Abraham
,
Gen.
20.7
.
to
be
reconciled
,
for
detaining
of
his
wife
,
that
he
might
obtaine
his
prayers
.
And
Iobs
friends
to
Iob
,
Iob.
41.8
.
to
confesse
their
fault
.
As
also
,
privately
we
may
goe
to
the
Minister
,
Ioh.
5.16
.
and
declare
our
griefe
.
Confesse
one
to
another
.
We
vrge
no
confession
,
neither
yet
of
all
things
,
neither
at
set
times
,
as
at
Easter
,
but
at
all
occasions
;
let
them
powre
forth
their
heart
in
any
Christians
bosome
,
for
their
owne
ease
.
Doctr.
Care
not
for
shame
if
it
be
Gods
honour
.
Against
my selfe
.
]
This
declareth
vnto
vs
,
that
whosoeuer
will
truely
confesse
his
sinne
,
must
be
his
owne
greatell
enemy
.
So
Dauid
shamed
himselfe
to
all
posteritie
,
that
Gods
grace
might
be
knowne
;
for
it
is
the
nature
of
true
confession
,
to
aggravate
our
sinnes
,
and
cast
downe
our selues
.
The
Prophet
calleth
himselfe
a
Beast
before
God
.
1
Tim.
1.13
S.
Paul
accused
himselfe
of
blasphemie
;
I
abhorre
my selfe
,
and
repent
in
dust
and
ashes
,
Iob.
42.6
.
Dan.
9.8
.
sayth
Iob.
Vnto
vs
appertaineth
open
shame
,
&c.
S.
Paul
,
taking
a
view
of
his
sinnes
,
1
Tim.
1.14
calleth
himselfe
the
greatest
of
all
sinners
.
I
am
not
worthy
to
looke
vp
to
the
heavens
,
sayth
the
Publican
.
Luk.
18.
This
trying
of
our selues
,
is
called
a
iudging
;
for
,
1
Cor.
7.31
if
we
would
iudge
our selues
,
we
should
not
be
condemned
with
the
world
.
In
the
course
of
iudgement
,
there
is
araignment
,
1.
Araignement
,
when
we
summon
our selues
before
the
batre
of
Gods
iudgement
.
Examination
by
the
Atturney
,
2.
Examination
.
sifting
narrowly
the
poynts
of
our
dittie
;
So
our
conscience
accuseth
vs
of
all
our
sinnes
,
Psal.
50.3
.
3.
Conviction
.
and
layeth
them
in
order
before
vs
.
Conviction
,
when
we
are
forced
to
say
with
the
penitent
theefe
,
we
are
iustly
here
.
Lastly
,
4.
Execution
.
Luk.
23.41
.
2
Cor.
7.11
execution
,
and
holy
revenge
,
whereby
a
Christian
chastiseth
his
body
,
and
abandoneth
his
affections
,
mortifying
and
subduing
the
corruptions
of
his
owne
nature
.
Plutarch
sayth
,
Plutarch
.
p.
422.
when
he
writeth
of
Antalcides
,
and
Lysander
,
when
they
were
initiate
,
they
were
commanded
to
confesse
their
faults
;
and
if
any
had
beene
found
culpable
,
they
were
to
goe
about
the
Altar
,
and
sing
their
owne
disprayse
.
Man
himselfe
is
the
cau●●
of
all
the
evil
that
come
to
him
.
If
euery
man
would
accuse
himselfe
of
any
danger
that
commeth
to
him
,
we
should
not
blame
God
,
albeit
,
he
be
the
author
and
director
of
all
,
or
the
Devill
,
who
onely
is
the
instrument
,
or
the
starres
,
who
haue
no
power
;
nor
chance
,
not
fortune
,
which
are
not
,
(
all
being
guided
by
a
Providence
)
nor
the
infirmitie
of
our
flesh
,
and
constitution
of
our
body
,
or
counsell
,
or
example
of
other
men
.
These
shifts
we
haue
learned
from
Adam
and
Eue
;
onely
let
vs
blame
our selues
the
cause
of
all
.
My
wickednesse
.
]
He
made
mention
in
the
beginning
of
this
Psalme
,
of
his
sinnes
,
wickednesse
,
and
iniquitie
;
as
also
he
doth
in
many
other
Psalmes
,
teaching
vs
hereby
,
to
aggravate
,
not
extenuate
our
sinne
:
for
,
grace
worketh
alike
against
all
sinne
.
Note
.
He
who
hath
grace
to
confesse
one
sinne
aright
,
by
the
same
grace
confesseth
all
.
Repent
for
all
sinne
.
So
that
it
cannot
be
true
repentance
,
when
wee
can
repent
of
one
,
and
leaue
the
rest
vnrepented
,
as
did
the
Israelites
in
their
conversion
;
1
Sam.
12.19
.
Pray
for
thy
servants
(
sayd
they
to
Samuel
)
that
we
die
not
,
for
we
haue
sinned
in
asking
vs
a
King
;
beside
all
other
sinnes
.
But
a
sincere
heart
seekes
no
starting
holes
,
or
subterfuges
,
but
deales
truely
betwixt
God
and
it selfe
,
yea
,
grace
is
at
warre
with
all
sinne
,
especially
,
with
that
which
is
nearest
and
dearest
to
man
,
and
will
not
spare
to
disgrace
it
by
all
meanes
;
so
that
discovering
the
loath
somnes
thereof
,
it
maketh
man
willing
to
confesse
it
.
Ezra
.
9.6
.
Ezra
sayth
;
I
am
confounded
,
and
ashamed
to
lift
vp
mine
eyes
.
Thou
shalt
remember
thy
wayes
,
Eze.
16.61
.
Act.
2.37
.
and
be
ashamed
,
&c.
They
were
pricked
in
their
hearts
when
they
heard
it
.
God
will
haue
his
children
like
himselfe
,
that
as
he
esteemeth
of
sinne
,
and
as
it
is
most
oditious
to
him
,
so
we
may
account
it
odious
and
abominable
,
and
we
can
never
hate
and
abhorre
it
overmuch
.
Yea
,
further
,
when
he
maketh
vs
to
aggravate
our
sinne
,
he
maketh
vs
so
much
the
more
,
to
haue
an
earnest
desire
of
mercy
,
that
when
we
haue
seene
sinne
in
an
vgly
visage
,
we
may
see
Gods
grace
more
gladly
laughing
vpon
vs
,
with
a
merry
countenance
,
whereby
we
may
the
more
glorifie
him
,
and
accept
of
his
mercie
;
yea
,
the
more
we
confesse
our
debts
to
God
,
and
in
humilitie
craue
forgiuenesse
thereof
,
the
more
he
pitieth
vs
;
and
the
more
we
confesse
our
basenesse
,
the
more
we
magnifie
the
goodnesse
of
God
,
pardoning
the
same
.
The
Lord
will
haue
vs
to
confesse
our
sins
,
that
these
being
hewed
from
vs
,
we
may
be
more
fit
stones
for
his
building
.
Simil.
And
as
the
Carpenter
taketh
away
chippes
from
the
tree
to
make
vp
a
goodly
workemanship
;
so
will
God
haue
our
superfluous
excrements
cut
off
,
to
make
vs
glorious
ornaments
to
himselfe
.
Against
merits
and
superogation
Gods
superogation
.
Mat.
18.27
.
Against
Atheists
.
This
humble
and
penitent
Confession
of
sinnes
,
not
onely
damneth
that
divellish
doctrine
of
merits
,
and
superogation
,
or
supererrogance
,
when
as
the
Master
is
sayd
to
forgiue
all
the
debt
.
But
also
convinceth
such
Atheists
of
our
age
,
who
can
well
in
grosse
,
and
generall
termes
,
say
,
God
forgiue
vs
,
we
are
all
sinners
,
and
others
who
make
a
sport
of
sinne
,
and
others
,
who
will
defend
and
patronize
their
sinne
,
excusing
the
same
,
and
saying
;
I
am
not
alone
,
I
loue
not
to
be
singular
,
it
is
the
fashion
of
the
world
to
whore
and
sweare
,
and
be
drunke
,
I
hope
God
is
not
so
strait
laced
as
you
are
.
Yea
,
many
haue
answered
to
my selfe
,
You
will
not
answere
for
our
sinnes
:
although
I
should
haue
beene
partaker
of
them
,
if
I
had
not
reprooved
them
.
They
say
to
the
Ministers
,
as
the
Sodomites
said
to
Lot
;
Gen.
19.9
.
Shalt
thou
iudge
and
rule
?
or
as
Corah
,
and
his
confederates
sayd
to
Moses
and
Aaron
;
Num.
16.3
.
Yee
take
too
much
vpon
you
;
or
as
those
in
the
second
Psalme
;
Psal.
2.3
.
Let
vs
breake
their
bonds
asunder
.
And
thou
forgauest
the
punishment
of
my
sinne
.
Doctr.
Repentance
and
remission
meet
together
.
]
In
the
former
part
,
Repentance
and
remission
meet
together
.
in
few
words
Davids
true
Repentance
is
liuely
expressed
:
Now
in
this
part
is
set
downe
the
remission
of
his
sinnes
,
and
both
are
closed
in
one
verse
,
to
let
vs
see
,
that
the
one
is
not
so
soone
done
,
as
the
other
meeteth
.
David
sayth
;
2
Sam.
12.13
.
I
haue
sinned
,
and
Nathan
subioynes
presently
,
and
thy
sinnes
are
forgiven
thee
.
So
this
may
encourage
penitent
sinners
,
that
God
will
not
suspend
,
or
drift
time
with
them
,
but
will
presently
,
what
time
soever
a
sinner
repent
him
of
his
sinne
,
put
away
his
sinnes
out
of
his
remembrance
.
Forgiuenesse
meets
repentance
in
the
face
,
as
the
father
of
the
forlorne
Sonne
met
him
,
and
kissed
him
.
Luk.
15.22
But
how
can
Confession
be
sound
,
Ob
:
before
sinne
be
pardoned
?
it
seemeth
rather
that
Confession
should
follow
the
remission
of
sinne
.
It
is
answered
,
Ans:
that
all
Gods
gifts
are
given
at
once
,
for
in
the
first
act
of
grace
,
there
is
a
change
of
the
whole
soule
;
for
faith
,
repentance
,
loue
to
God
&
men
,
are
given
at
once
,
but
in
respect
of
vs
,
and
our
apprehension
,
or
application
,
one
grace
goeth
before
another
:
Simil.
for
as
the
cracke
of
Thunder
,
and
the
Lightning
are
both
at
one
time
,
but
we
see
the
one
before
we
heare
the
other
,
because
our
sight
is
more
apprehensiue
then
our
hearing
;
So
these
graces
,
are
all
wrought
together
by
God
,
yet
in
regard
of
vs
,
and
our
sense
,
pardon
commeth
after
Confession
,
albeit
,
God
in
the
beginning
of
our
conversion
,
giues
vs
the
grace
,
whereof
we
haue
not
the
present
feeling
:
Simil.
as
a
childe
in
the
mothers
wombe
liues
and
moues
,
yet
knoweth
not
of
his
life
and
motion
;
So
Gods
children
scarse
can
acknowledge
that
which
is
within
them
.
The
Lord
forgaue
not
onely
his
sinne
,
but
the
iniquitie
of
his
sinne
,
Dan.
12.2
.
as
we
say
,
terra
pulveris
,
or
caenum
luti
,
the
dust
of
the
earth
,
or
dirt
of
clay
.
Note
.
By
this
he
would
teach
vs
,
that
albeit
,
we
be
altogether
sinfull
,
yet
God
is
altogether
mercifull
,
great
is
our
sinne
(
I
grant
)
but
his
mercy
is
farre
greater
,
Ps
10.11
.
as
farre
as
the
heaven
is
aboue
the
earth
.
Next
,
yee
see
,
that
God
onely
pardoneth
penitent
sinners
.
It
is
an
idle
doctrine
,
to
cause
men
to
beleeue
,
that
Christs
bloud
is
sufficient
for
all
sorts
of
sinners
,
whatsoever
they
doe
,
for
if
it
were
so
,
what
needeth
repentance
,
faith
,
the
loue
and
feare
of
God
,
&c.
Wee
cannot
haue
these
without
their
conditions
;
for
as
the
auncient
sayth
,
fides
iustificat
correlativè
,
How
faith
iustifieth
.
August
:
We
must
merit
God
by
faith
and
repentance
;
for
(
as
Augustine
sayth
)
he
that
made
thee
without
them
,
doth
not
saue
thee
without
them
.
But
Christ
died
for
all
,
all
therefore
must
be
saved
for
whom
Christ
died
?
It
is
answered
,
Christs
death
had
beene
able
(
as
Leo
sayth
)
to
saue
infinite
worlds
,
but
we
speake
of
the
effectuall
shedding
of
his
bloud
,
which
was
shed
for
many
(
not
for
all
)
for
the
remission
of
sinnes
.
VERSE
6.
Therefore
shall
euery
one
that
is
godly
,
make
his
prayer
vnto
thee
in
a
time
,
when
thou
maiest
be
found
:
surely
in
the
flood
of
great
waters
they
shall
not
come
neere
him
.
Doctr.
The
godly
shall
reape
the
benefit
of
remission
of
sinne
.
THis
is
the
second
part
of
the
Psalme
,
for
hauing
taught
that
the
happinesse
of
man
,
consisteth
in
the
remission
of
his
sinnes
:
now
he
sheweth
,
who
shall
reape
the
benefit
of
the
same
.
So
this
gift
of
God
is
not
restricted
onely
to
David
,
but
to
all
the
godly
,
as
a
cleare
light
shining
abroad
for
the
vtilitie
of
the
whole
Church
.
We
receiue
gifts
from
God
to
impart
them
to
others
1
Tim.
1.16
Hereby
we
may
learne
for
what
end
God
doth
bestow
his
gifts
vpon
vs
,
to
wit
,
that
we
may
reach
forth
the
fruit
thereof
to
others
.
So
the
Apostle
sayth
,
he
found
mercie
,
that
he
might
be
an
example
to
others
.
As
also
we
should
looke
to
the
examples
going
before
vs
.
Aske
the
former
ages
,
sayth
Iob
,
Iob.
8.9
.
1
Cor.
10.7
for
our
dayes
vpon
earth
are
as
a
shaddow
:
and
be
not
Idolaters
,
as
some
of
them
were
.
Therefore
:
]
David
being
kindled
,
doth
kindle
others
.
Simil
:
It
is
not
possible
,
that
a
cold
coale
can
giue
light
,
but
once
kindled
,
it
will
giue
both
light
and
heat
;
He
that
doth
not
edifie
his
owne
heart
,
will
be
the
more
vnable
to
edifie
others
.
Paul
sayes
,
I
beleeved
,
Psal.
40.10
.
2
Cor.
1.14
.
therefore
I
spake
.
David
becommeth
an
example
to
others
,
of
Gods
mercie
,
neither
yet
do
we
lacke
examples
,
both
of
his
mercie
and
iustice
.
But
here
we
faile
,
we
cannot
vse
these
examples
,
neither
make
profit
by
them
.
There
ariseth
here
a
question
,
Ob
:
since
Dauid
was
an
holy
experimented
Doctour
,
taking
vpon
him
to
teach
others
,
must
they
be
all
like
Dauid
,
that
is
,
holy
,
and
truely
religious
,
who
are
able
to
teach
others
?
I
answere
:
Doe
ye
not
thinke
,
Ans:
that
Balaams
prophecies
wrought
good
to
the
Church
?
Simil
:
May
not
a
man
with
a
leprous
hand
sow
good
seed
,
which
will
fructifie
?
May
not
a
false
Steward
giue
good
bread
to
the
children
?
Iudas
taught
and
wrought
miracles
:
and
was
not
Saul
among
the
Prophets
?
1
Sam
10.7
.
The
Apostle
Paul
,
seeing
many
Preach
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
purely
,
but
of
envie
,
and
pride
,
sayth
,
Phil.
1.15.18
.
I
reioyce
Christ
is
Preached
any
manner
of
way
.
Gaudet
in
re
non
in
modo
,
sayth
one
of
the
Fathers
.
And
why
was
Paul
so
carefull
,
Lest
while
he
preached
salvation
to
others
,
1
Cor.
9.27
he
should
be
a
Reprobate
himselfe
;
if
a
man
might
not
miscarrie
himselfe
Preaching
Saluation
to
others
.
The
worke
,
that
the
Hypocriticall
Preacher
doth
,
shall
not
prosper
to
himselfe
,
but
I
know
no
reason
,
why
it
may
not
prosper
to
others
,
as
I
haue
showne
you
by
the
pretending
similituds
.
Simil.
Let
none
refuse
the
kings
almes
,
because
they
get
it
from
his
Amner
.
1
King
.
16.6
.
Note
.
Elias
refused
not
his
meat
,
although
a
Rauen
brought
it
,
for
if
thou
finde
it
to
be
Gods
word
,
take
it
out
of
what
so
euer
mouth
.
This
6
verse
hath
two
parts
.
First
,
the
meanes
which
godly
men
will
vse
to
bring
them
in
Gods
fauour
.
They
will
pray
vnto
him
in
a
time
when
he
may
be
found
.
Secondly
,
The
effect
of
their
Prayer
:
Surely
in
the
floude
of
great
waters
they
shall
not
come
neere
him
.
In
the
former
,
after
the
inference
(
therefore
)
is
noted
the
person
praying
,
euery
godly
man
;
next
,
to
whom
hee
prayes
,
to
thee
,
thirdly
,
the
time
,
when
thou
maiest
be
found
.
Doctr.
Remission
of
sinne
belongeth
to
all
Gods
children
.
Deut:
29.29
.
In
this
inference
(
Therefore
)
Dauid
giues
vs
to
vnderstand
that
this
worke
of
Gods
mercie
in
the
remission
of
his
sinnes
shall
not
die
in
himselfe
,
but
shall
surviue
for
euer
,
and
refresh
the
godly
of
all
ages
.
Things
shewed
to
vs
belong
to
vs
and
our
children
.
Euerie
one
that
is
godly
.
Here
is
the
person
who
must
pray
,
the
godlie
,
and
euery
one
of
them
.
The
word
(
Chasid
)
in
the
owne
language
signifieth
two
things
;
the
first
,
a
gracious
man
who
hath
receiued
fauour
from
God
.
Isa.
7.6
.
He
that
hath
grace
can
pray
for
grace
.
Pro:
15.8
.
Secondly
,
It
signifieth
,
one
who
sheweth
mercy
,
or
a
meeke
man
,
a
mercifull
man
.
Wherein
we
obserue
that
onely
hee
that
hath
grace
can
pray
for
grace
,
The
sacrifice
of
the
wicked
is
an
abhomination
to
the
Lord
.
Gen.
4.4
.
The
Lord
hath
respect
to
the
offering
of
Abel
,
but
not
to
Caines
offering
.
Hee
sayth
of
the
men
of
Iudah
,
&
the
inhabitants
of
Ierusalem
,
that
though
they
cry
vnto
him
,
Ier.
11.11
.
he
will
not
heare
them
,
&c.
Onely
those
can
pray
rightly
,
who
haue
the
Spirit
to
cry
Abba
,
Father
,
which
no
reprobate
hath
,
Rom:
8.15
.
but
onely
the
godly
.
God
heareth
not
sinners
:
Ioh:
9.31
.
but
if
any
man
be
a
worshipper
of
God
,
and
doth
his
will
,
him
heareth
he
.
Hee
hath
no
promise
to
be
heard
,
therefore
his
prayer
turneth
vnto
sinne
,
Pro:
28.9
.
and
God
will
cast
backe
the
dung
of
his
Sacrifice
vpon
his
face
:
neither
hath
he
fayth
to
beleeue
,
Rom:
14.23
and
what
so
euer
is
without
faith
is
sinne
,
then
the
wicked
are
in
a
miserable
estate
,
who
in
all
their
life
cannot
pray
,
they
call
not
on
the
Lord
.
Psal:
14.4
.
The
Second
signification
,
is
a
meeke
,
or
mercifull
man
,
to
declare
that
that
prayer
is
in
vaine
,
which
doth
not
proceede
from
a
meeke
and
humble
heart
in
thy selfe
,
and
mercifull
to
men
,
and
therefore
in
the
praier
which
is
prescribed
to
vs
by
our
Lord
,
we
protest
that
wee
are
free
from
all
hatred
,
and
doe
heartilie
forgiue
such
as
offend
vs
.
Who
wold
haue
pardon
of
God
let
them
forgiue
others
.
Which
I
wish
to
God
we
remembered
,
so
off
as
we
pray
;
for
we
haue
daylie
contentions
,
and
strife
;
which
no
doubt
,
interrupteth
our
praiers
.
With
what
mouth
can
yee
protest
to
God
,
yee
haue
pardoned
others
,
when
the
hatred
which
yee
haue
locked
vp
in
your
heart
,
accuseth
you
,
of
a
manifest
lie
before
God
.
Thou
wouldest
haue
thy
sinnes
to
be
pardoned
,
which
thou
committest
against
the
eternall
and
omnipotent
God
,
and
thou
wilt
not
pardon
the
sinnes
which
are
done
against
thee
,
by
a
worme
,
dust
,
and
ashes
.
Then
this
is
the
way
to
right
prayer
,
that
thou
be
bountifull
,
mecke
,
and
mercifull
.
Mat
:
10.16
.
The
Scriptures
calls
Gods
children
Doues
,
then
they
must
be
farre
from
the
crueltie
of
the
Hauke
.
Shall
pray
.
]
this
is
the
office
and
part
of
godly
and
meeke
men
to
pray
,
for
praier
hath
great
fruite
,
and
is
profitable
both
to
purchase
things
present
,
and
to
come
,
if
any
man
be
pressed
by
aduersitie
,
in
any
Per●ill
,
or
danger
,
sicknesse
,
hunger
,
Prayer
profitable
for
al
things
.
or
bee
vrged
by
any
calamitie
,
what
shall
he
doe
?
pray
.
If
the
memorie
of
his
former
sinnes
sting
his
conscience
,
if
he
be
terrified
with
the
feare
of
hell
and
eternall
death
,
Iam.
5.23
.
Let
him
pray
;
for
this
is
the
onely
hope
and
refuge
of
a
Christian
.
Chrys.
de
oratione
.
lib.
1.
Yea
(
as
Chrysostome
sayth
)
it
is
the
life
of
the
soule
,
and
the
soule
would
die
without
it
.
What
can
affright
vs
,
if
wee
take
our selfe
to
the
hold
of
praier
?
Exod.
14
21
Iosh
6
20.
Exod
17.11
1
Kings
.
17.1
2
Chron
20
3.
2
Chron.
14
11.
and
32.20
.
Prayer
need
full
to
all
.
This
diuided
the
red
Sea
,
cast
downe
Iericho
,
ouerthrew
Amalek
,
closed
and
opened
the
heauens
.
By
this
Ichosaphat
ouercame
Moab
,
and
Ammon
,
Asa
the
Ethiopians
,
Ezechias
the
Assyrians
&c.
Let
vs
therefore
runne
to
these
weapons
in
all
our
troubles
.
Prayer
is
necessary
,
that
it
is
required
of
what
so
euer
age
,
yong
,
or
old
,
of
what
euer
fexe
,
men
,
or
women
,
of
what
so
euer
cailing
,
Princes
,
Pastors
,
and
people
,
so
that
who
euer
lacke
this
,
are
not
godly
;
and
by
this
a
manifest
difference
is
made
betwixt
the
godly
,
and
vngodly
.
Let
each
man
try
himselfe
of
what
Spirit
hee
is
,
and
craue
the
spirit
of
prayer
.
[
Vnto
thee
:
]
Now
hee
setteth
downe
the
person
to
whom
hee
should
pray
,
to
God
:
and
is
it
not
verie
conuenient
that
the
Godlie
in
their
trouble
should
run
to
God
?
from
whom
,
as
they
haue
their
name
,
Conditions
necessary
to
be
in
him
to
whom
wee
pray
.
so
they
haue
all
good
things
;
if
we
would
seeke
helpe
at
any
,
we
must
see
,
that
hee
doth
know
our
danger
,
that
hee
will
heare
vs
,
that
he
fauoureth
vs
,
that
hee
will
helpe
vs
,
that
hee
will
deliuer
vs
,
that
hee
will
continue
constant
to
helpe
vs
,
and
if
any
of
these
lacke
,
our
sute
is
in
vaine
,
and
to
no
purpose
.
There
is
no
creature
in
heauen
or
earth
,
to
whom
all
these
can
be
attributed
,
but
onely
to
God
.
For
Images
,
and
Idols
,
haue
no
more
sense
,
then
Baal
had
,
when
his
Priests
called
;
O
Baal
heare
vs
:
of
whom
(
to
deride
them
)
Eliah
,
1
Kings
.
18
26.
God
sees
our
miserie
with
pitifull
eyes
.
Luk.
10.33
.
said
he
is
in
a
iorney
or
sleeping
.
But
our
God
sees
all
our
tribulations
,
and
foresees
them
,
and
sees
them
with
regrate
,
as
a
parent
would
behold
the
miserie
of
his
childe
,
not
with
common
eyes
,
as
an
on
looker
of
a
commedit
,
but
with
mournfull
eyes
,
as
the
Samaritan
beheld
the
wounded
Iew
;
for
hee
that
made
the
eye
,
can
hee
not
see
?
and
qui
totus
est
visus
,
he
who
is
altogether
sight
,
can
he
not
perceiue
?
This
is
a
great
comfort
to
the
patient
,
that
hee
hath
God
looking
on
him
with
the
eye
of
his
compassion
.
And
as
hee
seeth
,
so
hee
heareth
our
groaning
with
both
his
cares
.
Isa.
63.26
.
God
heares
our
groanings
.
Psal:
27.10
.
Though
Abraham
bee
ignorant
of
vs
,
and
Israel
know
vs
not
,
yet
thou
O
Lord
art
our
father
and
our
redeemer
.
Though
my
father
and
my
mother
would
forget
me
▪
yet
the
Lord
will
gather
me
vp
.
And
if
Abraham
did
not
see
the
miseries
of
the
Israelites
,
who
sprang
out
of
his
loynes
.
shall
we
suppose
that
the
Saints
departed
see
our
particular
Crosses
,
or
sorrows
,
The
Saints
departed
heare
not
or
tentations
,
who
when
they
were
aliue
,
could
not
see
them
,
but
so
farre
,
as
they
would
exprest
them
.
How
much
lesse
now
can
they
see
our
crosses
;
except
as
the
Papists
folishly
say
,
in
the
Glasse
of
the
Trinitie
,
which
were
asmuch
as
to
make
the
Trinitie
a
myrrour
to
their
soules
,
The
Saints
occupied
in
praysing
God
.
to
occupie
them
in
the
earthly
sorrows
of
his
Saints
,
who
are
so
well
occupied
in
the
celestiall
praises
of
his
Maiestic
.
and
albeit
they
be
lying
vnder
the
altar
,
desiring
the
accomplishment
of
the
body
of
Christ
,
yet
they
are
put
to
no
businesse
,
to
that
which
the
Trinitie
fullie
can
doe
themselues
,
to
whom
belongeth
the
worke
of
our
saluation
.
Many
,
both
see
,
heare
,
and
pitle
our
miseries
,
albeit
they
are
not
able
to
succour
,
God
able
to
help
vs
.
or
supplie
vs
.
Here
then
is
our
comfort
,
that
wee
haue
an
omnipotent
God
,
to
whom
we
come
who
,
quiequid
voluit
,
fecit
hath
,
&
is
able
to
doe
what
so
euer
hee
will
:
and
if
wee
haue
his
heart
to
loue
vs
,
we
neede
nor
to
doubt
of
his
hand
to
helpe
vs
,
as
a
subiect
,
on
whom
a
Potent
king
casteth
his
affection
,
and
whom
hee
loueth
intirely
,
needes
not
to
doubt
of
his
liberalitie
and
protection
.
And
finally
,
albeit
that
any
mortall
man
both
saw
and
knew
,
Gods
fauouris
constant
.
and
fauoured
vs
,
and
had
power
to
accomplish
our
suites
,
yet
what
suretie
haue
we
of
the
continuance
of
of
his
fauour
,
or
yet
of
his
life
.
Therefore
saith
Dauid
.
Trust
not
in
wordly
Princes
,
whose
breath
is
in
their
nostriles
.
Psal.
146.3
.
But
our
God
is
constant
,
eternall
,
immutable
,
and
as
hee
abideth
for
euer
,
so
doth
his
loue
continue
without
any
shaddow
of
change
.
Here
I
might
very
pertinently
conuince
that
Doctrine
of
the
Papists
,
Against
the
Popish
intercession
of
Saints
.
who
seeke
to
God
by
other
intercessors
then
Christ
.
But
seeing
that
worthy
English
man
Mr.
Taylor
,
hath
handled
that
subiect
very
well
,
and
I
vse
not
to
fall
forth
in
my
Sermons
in
any
Etenchticke
place
against
the
enemies
,
except
shortlie
to
poynt
at
them
as
the
text
affoordeth
occasion
,
or
yet
Didactick
common
places
,
seeing
onely
I
purpose
to
interpret
the
text
of
the
Psalme
,
as
it
lyeth
;
therefore
I
referre
you
who
desire
to
heare
this
controuersie
,
to
the
said
reuerend
fathers
commentarie
on
this
Psalme
,
who
hath
reasoned
the
mater
very
well
,
and
to
all
your
contentments
will
satisfie
you
,
as
also
my
brother
Master
Patricke
Simsons
treatise
of
the
Invocation
of
Saints
,
written
in
his
Centuries
.
In
a
time
when
thou
maiest
be
found
.
]
This
is
the
fourth
,
The
time
o
prayer
.
and
last
poynt
of
the
godlie
mans
phrase
,
the
time
,
when
he
shall
pray
.
This
phrase
,
implieth
three
things
.
First
,
That
prayer
is
a
seeking
of
God
.
Secondly
,
That
there
is
a
time
,
wherein
God
will
not
be
found
,
and
Lastly
that
there
is
a
time
wherein
the
godly
shall
finde
him
.
Seeke
the
Lord
while
hee
may
be
found
,
call
vpon
him
while
hee
is
neere
:
Doctr.
That
praier
is
a
seeking
of
God
.
Psal.
34.4
.
2
Chron
20
3.
Math
7.7
.
Luk.
2.27
.
Can
6.1
.
Where
God
is
to
be
found
in
his
Temple
.
Isa
55.6
.
I
sought
the
Lord
sayth
Dauid
,
and
Iehosaphat
sought
the
Lord
by
Prayer
.
So
it
is
necessary
wee
should
seeke
God
by
Prayer
,
that
wee
may
finde
him
,
Seeke
and
yee
shall
finde
.
That
yee
may
finde
him
.
First
seeke
him
in
his
owne
house
,
there
Simeon
found
him
.
The
Church
found
him
amongst
the
tents
of
the
shepheards
,
in
his
Garden
amongst
the
beds
of
the
Spices
,
that
is
,
in
the
assemblie
of
the
Saints
,
where
graces
grow
vp
as
sweete
Spices
.
Next
,
Seeke
him
in
his
word
,
and
by
Praier
;
His
word
Eph.
6
18.
By
prayer
Ier.
29
13.
for
there
hee
is
to
be
found
.
Thirdly
,
in
sinceritie
of
Spirit
,
praying
in
the
Spirit
.
Yee
shall
seeke
me
and
finde
me
,
because
yee
sought
me
withall
your
heart
.
Seeke
him
also
in
season
,
timously
;
Early
in
the
morning
sayth
Dauid
will
I
seeke
thee
;
Psal.
63.2
.
that
is
euery
morning
,
the
beginning
of
my
worke
shall
bee
to
praise
thee
.
Fourthly
,
seeke
him
for
himselfe
,
not
as
the
Iewes
,
God
is
to
be
sought
for
himselfe
who
sought
him
for
their
bellie
.
Then
wee
seeke
him
for
himselfe
,
when
wee
seeke
his
glorie
in
euery
thing
,
although
to
our
owne
shame
and
discommoditie
.
Then
seeing
the
Lord
may
be
found
,
it
were
good
for
vs
to
seeke
him
,
as
I
said
before
:
and
specially
in
his
Temple
,
where
hee
may
be
found
,
and
not
in
time
of
his
seruice
to
frequent
Alehouses
,
or
any
pastimes
vpon
the
Sabboth
day
,
or
Merchandise
,
pretending
they
can
serue
God
on
horsebacke
,
as
well
as
in
the
Church
.
I
will
not
be
ashamed
to
borrow
some
fearefull
examples
from
that
learned
and
godly
Pastor
Master
Taylor
.
Marke
the
example
of
abusing
the
Sabboth
.
A
certaine
man
,
for
hunting
on
the
Sabboth
day
,
had
a
child
borne
with
the
head
of
a
Dogge
,
that
seeing
hee
preferred
his
Dogges
before
the
seruice
of
God
,
hee
might
haue
one
of
his
owne
geting
to
make
much
of
.
Histor.
Theat
.
A
Flaxwoman
at
Kinstat
in
France
,
who
dressed
her
Flaxe
commonly
on
the
Sabboth
,
twise
admonished
on
two
Sabboths
by
fire
,
and
not
amending
,
the
third
day
was
burnt
with
her
two
children
.
A
warning
for
those
who
brew
,
bake
,
grind
,
&c.
on
the
Sabboth
.
A
man
working
in
his
haruest
on
the
Sabboth
,
his
barne
was
burnt
,
and
all
that
hee
had
,
according
to
that
of
the
17.
of
Ieremy
.
verse
27.
At
Parise
at
the
Beare-bating
.
Ano.
1585
,
eight
persons
were
slaine
,
many
hurt
by
the
sudden
breaking
of
the
scaffold
.
As
also
a
fearefull
iudgement
of
God
fell
forth
at
Dumbar
about
the
yeere
of
God
1577.
whereof
I
was
an
eye
witnesse
,
my
father
master
Andrew
Symson
of
good
memorie
being
Minister
thereof
,
who
going
to
Church
law
a
thousand
Boates
setting
their
nets
on
the
Sabboth
,
he
weeped
and
feared
that
God
would
not
suffer
such
contempt
,
it
being
a
most
calme
day
as
euer
was
seene
at
that
season
;
at
midnight
when
they
went
forth
to
draw
their
nets
the
winde
arose
so
fearefullie
,
that
it
drowned
eightscore
and
ten
Boates
,
so
that
there
were
reckoned
in
the
coast
side
,
foureteene
score
of
widowes
.
Thus
God
hath
wayes
to
finde
out
profaine
persones
.
But
Alas
this
is
pit●ifull
,
that
not
onely
wee
doe
not
seeke
God
,
Pro.
8.1
.
but
when
wisedome
sendeth
forth
her
maides
in
the
streets
to
seeke
vs
,
and
call
vpon
vs
,
wee
heare
their
cryes
with
deafned
eares
,
so
that
I
feare
,
that
the
reproch
of
Isaias
iustly
appertaine
to
vs
;
Isa.
63.
All
the
day
I
stretched
forth
my
hand
to
a
rebellious
people
.
Finally
,
as
there
is
a
time
of
all
things
,
which
would
be
obserued
,
Time
fleeth
away
,
take
it
before
it
be
gone
.
Simil
:
Pro.
6.6
.
for
(
post
occasio
calua
)
as
fortune
is
bauld
behind
,
so
is
time
,
a
Spring
time
,
an
Haruest
time
,
a
Sommer
time
,
a
Wintertime
.
The
Pismire
knoweth
her
time
:
the
Sea
,
and
Moone
,
haue
their
times
,
and
so
hath
Grace
a
time
,
while
it
is
offered
,
and
God
a
time
,
wherein
he
may
be
found
.
Therefore
seeke
the
Lord
while
hee
may
be
founde
.
Isa.
55.
If
wee
slippe
the
tyde
and
influence
of
grace
,
the
tyde
will
faile
vs
,
which
we
shall
neuer
recouer
.
But
to
the
end
,
God
must
seeke
vs
first
A
time
when
God
will
not
be
be
found
.
●●k.
13.24
.
we
may
finde
God
,
wee
are
to
be
found
of
God
,
for
wee
can
neuer
seeke
him
till
hee
first
seeke
vs
,
as
the
lost
sheepe
cannot
seeke
it selfe
.
Next
,
there
is
a
time
,
when
God
cannot
be
found
.
Many
shall
seeke
to
enter
,
but
shall
not
be
able
:
for
the
wicked
seeke
not
,
till
the
time
of
finding
be
past
;
so
did
the
foolish
Virgins
,
Mat.
25.12
.
Gen.
27.35
it
was
too
late
when
the
gate
was
closed
.
It
was
too
late
for
Esau
to
seeke
his
Fathers
blessing
,
when
he
had
contemned
it
.
Exod.
14.24
It
was
too
late
for
Pharaoh
to
flie
,
when
he
was
in
the
midst
of
the
Sea
.
When
God
is
found
.
God
is
found
when
he
offereth
gracious
occasions
of
his
finding
,
and
wee
imbrace
them
.
Which
Hosea
expresieth
in
his
tenth
Chapter
,
vers.
12.
Till
he
come
and
raine
downe
righteousuesse
on
vs
.
But
there
are
two
things
which
breedeth
doubts
in
vs
:
Ob
:
first
,
the
wicked
are
heard
;
as
,
Achab
,
the
Ninivites
,
the
Israelites
in
seeking
a
King
,
1
Sam.
8.22
1
King
.
21.29
.
Ion.
3.10
.
Luk.
8.32
.
Ans:
the
Devils
seeking
to
enter
in
swine
,
&c.
I
answere
,
albeit
,
God
granteth
their
worldly
desires
,
yet
it
is
to
their
double
destruction
.
The
Israelites
obtained
a
King
in
his
wrath
,
Achab
prolonging
temporall
iudgement
,
procuted
eternall
condemnation
,
and
in
this
world
(
albeit
suspended
for
a
time
,
to
shew
Gods
lenitie
,
sparing
reprobates
for
a
season
)
in
the
end
vtter
exterminion
.
Next
,
the
godly
find
not
alway
God
?
Ob.
Ans.
Answere
:
They
find
him
not
at
the
present
,
he
delayeth
time
with
them
,
to
exercise
the●r
faith
,
and
patience
;
but
in
the
end
he
commeth
:
Mat.
14.25
.
he
commeth
at
the
fourth
watch
.
Abraham
,
Zachary
,
and
Anna
prayed
for
ch●ldren
in
their
youth
,
but
gat
their
prayers
granted
in
their
age
:
yea
,
oft
they
are
refused
in
some
things
,
and
better
giuen
them
.
Paul
prayed
to
remoue
the
messenger
of
Sathan
,
2
Cor.
1●
.
9
but
God
would
not
yeeld
thereto
,
albeit
,
he
heard
him
in
a
better
,
supplying
him
with
sufficient
grace
.
Christ
prayed
the
cup
might
be
taken
from
him
,
but
in
that
he
was
not
heard
,
Luk.
22.42
.
yet
he
was
heard
in
a
better
,
that
he
brought
him
well
through
it
.
The
fruit
of
Prayers
.
Surely
in
the
flood
of
great
waters
they
shall
not
come
neere
thee
.
]
Here
is
the
second
part
of
this
Verse
;
wherein
is
expressed
the
fruits
of
our
prayers
,
and
the
excellent
effect
thereof
,
that
the
faithfull
are
delivered
from
all
troubles
after
their
prayer
.
God
giueth
a
singular
priviledge
to
prayer
,
Doctr.
God
delighteth
in
Prayer
.
Rev.
8.3
.
that
he
preferreth
it
to
any
other
thing
,
for
he
delighteth
in
that
sacrifice
more
then
in
any
burnt
offering
,
and
therefore
the
Angels
are
said
,
to
offer
vp
the
prayers
of
the
Saints
,
as
though
God
had
preferred
them
more
in
assigning
them
to
that
office
,
then
in
any
other
.
And
none
can
pray
but
the
childe
of
God
.
Let
vs
therefore
striue
night
and
day
to
performe
that
dutie
,
which
shall
doe
vs
more
good
in
our
miseries
,
then
any
other
remedie
.
The
great
danger
of
Gods
Saints
.
Flood
of
great
waters
.
]
He
magnifieth
the
mercy
of
God
,
by
setting
forth
the
great
danger
,
whereto
a
Christian
is
subiect
,
by
a
similitude
taken
from
great
Floods
,
which
is
very
frequent
in
the
Scriptures
.
And
to
expresse
our
danger
,
it
is
sayd
;
We
goe
through
fire
and
water
:
they
are
both
extreame
and
mercilesse
elemenes
,
albeit
,
water
be
worse
,
and
more
dangerous
,
for
fire
may
be
extinguished
by
water
,
but
what
is
able
to
resist
the
rage
of
waters
,
and
specially
,
an
invndation
,
which
commeth
so
vehemently
,
so
suddenly
,
so
forcibly
,
that
no
man
is
able
to
resist
it
,
but
straight
way
it
carrieth
him
away
.
The
floods
are
sometime
sayd
to
come
vpon
vs
from
God
;
Psal
42.7
.
All
thy
floods
and
waues
are
gone
over
me
.
Sometime
by
Sathan
;
The
serpent
cast
out
waters
as
a
Flood
.
Rev.
12.5
.
Sometime
by
wicked
men
;
Isa.
59.19
.
The
enemie
shall
come
as
a
Flood
.
God
is
the
first
raiser
of
the
Floods
▪
but
the
Devill
and
wicked
men
doe
concurre
,
and
advances
that
worke
to
destroy
the
Church
.
Ye
see
then
,
the
enemies
of
the
Church
are
compared
to
waters
.
Psal.
124.
Isa.
8.
Isa.
17.
Ier.
47.
There
is
nothing
to
eschew
the
rage
of
waters
,
but
onely
to
fl●e
from
them
.
Moreover
,
as
many
waters
,
yea
,
stryps
and
rootes
ariseth
together
,
A
concurse
of
the
wicked
against
God
Psal.
10.
Psal.
2.
so
doe
wicked
men
in
the
persecution
of
the
Church
concurre
together
,
even
to
destroy
Gods
Church
.
All
p●t
too
their
shoulder
,
their
force
,
their
malice
,
their
words
,
and
deeds
,
and
what
they
can
to
subvert
her
.
The
fu●y
of
the
enemies
wasting
the
Church
.
And
againe
;
The
sloods
arising
wash
away
Lands
,
Corne
,
Cattell
,
Houses
,
and
what
ever
lyeth
in
their
way
;
So
doe
the
wicked
rage
against
the
Saints
,
that
they
wast
them
,
and
if
they
could
,
would
extirp●t
them
from
the
earth
.
See
we
not
in
all
Europe
this
day
,
the
raging
waues
of
tyrannous
persecutions
,
over-running
the
Church
of
Christ
,
which
hath
had
such
Halcyon
dayes
,
vnder
happie
and
Christian
Princes
.
What
should
we
doe
,
but
with
Nazianzen
,
say
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
shall
not
come
neere
him
.
]
Doctr.
The
church
at
ast
shall
be
delivered
.
Psal
34.11
.
Gen.
8.1
.
Mat
14.24
Isa.
42.3
.
Here
is
a
promised
delivery
to
every
member
of
the
Church
.
Many
are
the
troubles
of
the
righteous
,
but
the
Lord
will
deliver
them
out
of
them
all
.
Noab
was
saved
in
the
Arke
;
and
the
Disciples
in
the
Boat
.
And
in
the
midst
of
the
waters
will
I
be
with
thee
,
sayth
Isaias
.
Be
constant
in
th●
time
of
th●
Church
her
persecu●ions
.
Most
miserable
are
those
men
,
who
to
saue
themselues
,
haue
made
defection
from
the
Church
;
for
they
haue
seene
such
assaults
made
against
her
,
that
they
feared
●o
●e
drowned
by
these
Floods
.
As
if
Noah
in
the
midst
of
the
deluge
had
cast
himselfe
●ut
of
the
Arke
into
the
midst
of
the
waters
.
See
we
not
the
reformed
Church
to
be
ever
vnder
danger
;
yet
I
will
say
with
the
Auncient
,
Ecclesiam
oppugnary
posse
,
non
expugnari
,
iactari
fluctibus
,
non
demergi
;
May
be
assaulied
,
not
overcome
:
tossed
with
waues
,
nos
drowned
.
Was
Noah
,
thinke
ye
,
so
secure
in
the
waters
,
The
church
cannot
be
ov●rwhelmed
.
that
he
was
never
shaken
,
and
tossed
to
and
fro
?
No
truely
:
but
it
is
true
,
●luctuat
.
at
nunquam
mergitur
illa
rates
:
That
boat
may
float
,
but
shall
never
be
drowned
.
So
all
good
men
be
,
if
they
keepe
them
within
the
Arke
,
That
is
,
within
the
Church
,
and
containe
themselues
in
the
pure
worship
of
God
;
for
albeit
,
we
be
terrified
by
the
outward
sight
of
earthly
troubles
and
persecutions
,
yet
our
suretie
shall
be
in
the
Arke
;
for
who
would
not
haue
thought
in
the
deluge
,
but
that
the
mountaines
would
haue
beene
freest
,
but
the
highest
top
of
Olympus
was
covered
,
and
onely
the
Arke
floated
aboue
:
yea
,
the
higher
that
the
waters
grew
,
Simil
:
the
Arke
was
carried
the
higher
;
So
the
greater
troubles
,
the
Church
shall
sufler
,
they
will
extoll
the
Church
the
higher
.
Then
let
vs
trust
in
God
,
that
his
Church
shall
receiue
comfortable
deliverance
.
Ye
see
the
bush
on
fire
,
in
Germany
and
in
France
,
especially
now
burning
,
but
the
Lord
is
in
the
midst
thereof
,
that
it
consumeth
not
.
That
Lily
is
compassed
with
thornes
,
Simil.
but
the
Lord
will
burne
those
thornes
.
And
we
need
not
doubt
,
but
Sathan
,
who
is
kindling
the
fire
in
other
Churches
,
is
not
idle
among
vs
,
and
will
put
vs
to
tryall
,
whether
our
profession
be
sincere
,
or
not
.
Let
vs
pray
to
God
,
that
as
the
power
of
the
fire
was
restrained
,
Dan.
3.25
.
And
6.22
.
that
it
could
not
hurt
the
three
children
,
although
they
were
cast
therein
to
;
and
as
the
mouths
of
the
Lyons
were
stopped
,
when
Daniel
was
among
them
,
so
that
he
would
so
keepe
vs
,
that
albeit
,
troubles
comes
so
neere
vs
,
that
they
seaze
vpon
our
bodies
,
yet
that
they
come
not
neere
vs
,
to
do
vs
any
harme
,
but
rather
by
the
marveilous
proofe
we
haue
of
the
power
of
our
God
,
in
our
delivery
,
we
may
be
men
encouraged
to
serue
him
,
who
can
bring
vs
from
the
gates
of
hell
,
and
although
wee
are
at
the
mouth
of
the
graue
,
Psal.
23.4
.
yet
his
rod
and
Shepheards
crooke
can
comfort
vs
.
VERSE
7.
Thou
art
my
secret
place
:
thou
preservest
me
from
trouble
:
thou
compassest
me
about
with
ioyfull
deliverance
.
Selah
.
THis
is
an
amplification
of
that
which
he
said
,
That
the
Floods
should
not
come
neere
him
;
because
he
draweth
to
Gods
protection
,
and
maketh
him
his
refuge
,
both
for
the
present
time
,
and
to
come
.
So
that
the
remission
of
our
sinnes
,
doth
bring
to
vs
protection
,
and
safegard
against
all
evil
:
for
,
Doctr.
Remission
of
sinne
bringeth
safegard
●nd
protection
.
if
we
be
freed
of
our
spirituall
and
greatest
enemies
,
by
pardon
obtained
for
them
,
how
soone
may
we
perswade
our selues
,
of
suretie
from
these
fleshly
adversaries
,
wicked
men
,
who
rise
vp
against
vs
?
The
allegory
of
the
refuge
is
taken
from
one
,
Doctr.
Christians
pursued
are
sure
of
an
hold
.
Rev.
12.14
.
who
being
hotly
pursued
,
cannot
resist
the
violence
of
the
enemie
,
but
is
glad
to
retire
himselfe
to
some
hold
:
as
the
Woman
in
the
Revelations
,
being
followed
by
the
fiery
Dragon
,
tooke
wings
,
and
fled
to
the
Wildernesse
,
there
to
hide
her selfe
,
with
her
childe
,
which
shee
brought
forth
:
So
is
the
Church
persecuted
by
bloudie
Tyrants
,
shee
must
not
thinke
any
earthly
hold
can
keepe
her
sure
,
but
she
must
retire
to
the
shaddow
of
the
almightie
,
and
dwell
in
the
secret
of
the
most
high
;
Psal.
91.
and
say
to
the
Lord
;
Thou
art
my
rocke
,
my
refuge
,
and
strong
towre
.
Where
shee
shall
dwell
more
safely
,
Gen.
7.
then
in
the
Arke
of
Noah
in
the
Deluge
:
or
Mariners
,
when
they
are
in
the
Port
,
for
while
they
are
in
the
Port
,
they
may
yet
drowne
,
Simil.
or
their
Ship
may
be
burnt
with
fire
,
as
often
hath
hapned
;
and
surer
then
the
Harts
,
No
refuge
sure
but
God
Cant.
2.14
.
or
wild
Asse
in
the
woods
and
mountaines
,
or
the
doue
in
the
hole
of
the
Rocke
,
or
those
that
are
besieged
in
Castles
,
and
strong
walled
Citties
,
or
the
chickes
vnder
the
mothers
wings
.
Mat.
23.27
.
And
this
is
the
Priviledge
of
Gods
children
,
who
haue
obtained
mercie
,
that
they
are
secure
,
and
safe
,
either
from
perils
,
or
in
perils
;
for
,
if
a
man
be
once
in
Gods
favour
,
he
is
ever
safe
,
Exod.
14.21
he
becommeth
a
cloud
to
him
in
the
day
:
this
is
the
cloud
of
his
protection
,
not
but
that
in
this
world
they
may
be
in
dangers
,
and
be
in
trouble
,
yea
,
Ioh
16.33
.
Act.
28.5
.
Dan.
6.22
.
and
slaine
,
torne
in
peeces
and
deuoured
:
Paul
was
not
hurt
by
the
Viper
,
neither
Daniel
was
overtaken
by
the
Lyons
,
other
times
they
were
in
great
dangers
,
but
their
losses
externall
were
recompenced
by
spirituall
peace
.
In
me
ye
shall
haue
peace
,
Sayth
our
Saviour
.
Ioh.
16.33
.
Then
ye
see
God
is
the
hiding
of
his
owne
children
,
and
in
what
suretie
are
these
,
who
are
vnder
his
coverture
.
They
may
hunt
beasts
out
of
their
dennes
,
and
subterranean
places
,
but
who
can
hunt
a
Christian
out
of
heaven
?
He
hath
builded
his
nest
there
,
and
is
not
afraid
.
Psal.
27.5
.
The
Lord
is
a
strong
towre
,
and
the
righteous
flee
to
it
.
God
is
our
refuge
,
Psal.
46.
and
present
helpe
,
we
will
not
be
affraid
,
if
the
earth
should
be
moued
:
he
hid
me
in
his
Tabernacle
.
Psal.
27.
Those
who
make
flesh
to
be
their
confidence
,
they
shall
see
,
that
their
refuge
will
faile
them
,
when
they
haue
most
to
doe
with
it
,
and
such
like
are
they
who
goe
to
Idols
,
who
can
keepe
them
no
better
then
they
keepe
themselues
.
Dagon
could
not
helpe
himselfe
.
1
Sam.
5.3
Oftentimes
our
faith
is
ecclipsed
,
We
depend
no
longer
on
God
,
then
withall
we
see
meanes
by
which
he
may
helpe
vs
.
that
we
see
not
his
invisible
protection
,
and
we
cannot
depend
vpon
him
longer
then
wee
can
see
some
meanes
,
whereby
he
will
helpe
vs
,
and
so
we
leaue
the
waters
of
Shiloah
,
and
runne
to
Rezin
,
and
seeke
other
meanes
,
and
lurke
vnder
some
fleshly
hold
,
which
is
to
be
imputed
to
the
distrust
and
imbecilitie
of
our
faith
;
for
,
we
see
not
the
company
of
the
invisible
Angels
,
with
the
servant
of
Elisha
.
2
King
.
5.17
Seeing
therefore
that
the
Lord
is
a
sure
hold
,
and
al-sufficient
,
(
all
other
helpes
being
vaine
)
let
vs
say
with
Dauid
,
Doctr.
Christians
though
subiect
to
troubles
,
yet
not
overcome
by
them
.
2
Cor.
4.8
.
Thou
art
my
refuge
.
Yet
we
must
not
thinke
,
that
we
are
free
from
all
dangers
,
for
we
lacke
not
our
owne
perils
,
but
I
may
well
say
with
the
holy
Apostle
;
We
are
afflicted
on
every
side
,
yet
are
we
not
in
distresse
:
in
povertie
,
but
not
overcome
of
povertie
:
we
are
persecuted
,
but
not
forsaken
:
cast
downe
,
but
we
perish
not
:
as
vnknowne
,
and
yet
knowne
:
as
dying
,
and
behold
we
liue
▪
as
chastened
,
and
yet
not
killed
:
as
sorrowing
,
and
yet
alway
reioycing
:
2
Cor.
6.9
10.
as
poore
,
and
yet
making
many
rich
:
as
having
nothing
,
and
yet
possessing
all
things
.
For
if
Christians
be
Warriours
,
haue
they
taken
Weapons
to
sit
idle
,
Simil.
and
looke
about
them
,
and
goe
to
pastime
,
that
they
be
not
reproched
,
as
the
Poet
sayd
;
Salmacida
spolia
sine
sanguine
&
s●dore
,
The
spoyle
of
Sarmatum
without
bloud
or
sweat
.
If
we
would
haue
victory
,
Nisi
praecedat
pugna
non
sequetur
victoria
,
Except
there
precede
a
battell
,
there
will
not
ensue
a
victorie
.
For
the
wisedome
of
God
,
his
power
,
iustice
,
and
goodnesse
,
shines
most
clearely
,
when
his
Church
is
in
trouble
.
Beside
,
then
the
drosse
and
corruption
of
our
nature
,
is
burnt
vp
by
the
fire
of
tentations
:
The
vse
of
●●oub●es
to
the
godly
.
our
faith
exercised
,
and
our
patience
crowned
,
yea
,
the
bitternesse
which
we
felt
in
our
trouble
,
maketh
our
delivery
more
sweete
and
comfortable
:
as
the
sharper
paine
the
woman
hath
felt
in
bringing
forth
her
childe
,
her
ioy
will
be
the
greater
when
shee
is
delivered
:
as
Prorsper
,
the
Disciple
of
Augustine
sayd
;
Dulcior
fit
salus
,
cum
dolor
excruciat
,
&
sanitatis
amissae
dulcedinem
languoris
amaritudo
commendat
:
That
is
,
Our
health
becommeth
sweeter
,
when
dolor
hath
tormented
vs
,
and
the
bitternes
of
our
disease
,
commends
the
sweetnesse
of
our
health
▪
which
was
lost
.
We
needed
not
safetie
,
●f
the
necessitie
of
perill
did
not
vrge
:
and
what
needeth
a
Saviour
,
where
there
are
none
that
haue
need
to
be
saved
?
Thou
preseruest
me
from
trouble
.
]
Davids
faith
is
not
confined
within
the
bounds
of
the
present
time
of
his
delivery
,
but
looketh
●o
the
future
time
,
and
continuance
of
Gods
●reservation
.
The
experience
of
his
former
mercies
,
makes
him
bold
,
The
experience
of
former
deliveries
,
a
mea●●
to
cause
vs
wait
for
more
.
1
Sam.
17.36
.
Psal:
23.6
.
and
confident
of
●he
constant
continuance
thereof
in
time
to
●ome
,
which
often
he
vsed
,
in
his
conflict
●ith
Goliah
;
Thy
servant
slew
a
Lyon
,
and
a
●eare
,
and
so
shall
it
be
with
this
Philistim
And
●n
the
23.
Psalme
,
seeing
before
he
called
him
●is
Shepheard
,
he
concludeth
,
and
I
shall
dwell
〈◊〉
long
season
in
the
house
of
the
Lord
.
And
the
Apostle
Paul
sayth
,
and
he
hath
delivered
me
out
of
the
mouth
of
the
Lyon
,
2
Tim.
4.17.18
.
and
he
will
deliver
me
from
every
evill
way
.
So
we
s●ould
keepe
a
Booke
of
memoriall
and
register
,
written
in
our
hearts
,
of
Gods
auncient
dealings
to
vs
,
that
they
may
refresh
vs
in
our
present
trouble
.
Gods
children
reioyce
in
the
mids
of
troubles
.
God
preserueth
his
owne
children
,
not
onely
in
deliuering
them
from
their
troubles
as
he
doth
many
a
time
,
but
also
in
the
midst
of
their
grieuous
pangues
,
so
comforteth
and
assisteth
them
by
his
presence
,
that
they
reioyce
in
the
midst
of
death
.
Although
some
be
wounded
and
slaine
,
as
the
Martyrs
,
and
many
other
thousand
good
Christians
,
as
in
the
Marian
dayes
in
England
,
as
yee
may
reade
in
the
booke
of
Martyrs
:
And
in
France
,
where
on
Saint
Bartholmews
day
August
24.
1572.
an
100000.
Christians
were
killed
,
The
church
remaineth
euer
victorious
.
yet
the
Church
remaineth
euer
victorious
,
for
the
Lord
maketh
the
bloud
of
his
seruants
the
seat
of
his
Church
,
plagueth
her
enemies
,
and
advanceth
his
truth
,
yea
,
hee
turneth
their
corporall
destruction
to
the
best
.
They
would
not
be
deliuered
because
they
looked
for
a
better
resurrection
.
In
the
midst
of
the
winter
of
their
afflictions
they
shall
see
the
Summer
sunne-blinks
of
Gods
gracious
countenance
comforting
them
,
which
is
their
greatest
preseruation
from
defection
,
and
tentation
.
Thou
compassest
me
about
mith
joyfull
deliuerance
,
or
Songs
of
deliuerance
,
]
First
,
In
this
verse
,
hee
sayd
,
God
was
his
secret
place
,
next
,
Would
deliuer
him
in
trouble
,
and
now
by
Gradations
he
assureth
himselfe
,
hee
will
giue
him
matter
of
reioycing
,
and
Sing
prayses
to
him
,
for
his
preseruation
.
Here
the
nature
of
faith
is
seene
,
it
sings
the
triumph
before
the
victorie
;
for
,
it
is
sure
,
Faith
sings
the
triumph
before
the
victorie
.
1
Ioh.
1.9
.
Psal.
4.8
.
Psal.
3.6
.
God
who
hath
promised
is
faithfull
to
performe
,
whereby
he
hopeth
against
hope
.
This
made
him
lye
downe
and
sleepe
;
when
his
enemies
keepe
watch
about
him
,
hee
was
not
affraid
of
ten
thousand
because
God
was
his
protection
.
Hee
assureth
himselfe
of
Gods
preseruation
,
and
also
that
God
shall
giue
him
Songs
of
deliuerance
,
and
by
his
deliuerie
shall
minister
occasion
of
his
owne
prayses
;
and
this
deliuerance
hee
ascribeth
to
God
,
and
that
he
would
deliuer
him
from
ingratitude
;
for
I
thinke
,
all
our
temporall
deliueries
from
troubles
so
many
chaines
to
fasten
our selues
,
vnlesse
we
prayse
God
for
them
▪
And
doubtlesse
,
this
second
grace
of
God
to
be
thankfull
,
is
greater
then
the
other
,
for
asmuch
as
the
first
is
often
a
temporall
benefit
,
To
be
thankfull
an
especiall
gift
of
God
.
Luk
17.17
.
2
King
.
5.18
.
but
gratitude
to
God
is
a
Spirituall
benefit
,
belonging
onely
to
Gods
children
.
Many
with
the
nine
Lepers
returne
not
backe
to
giue
thankes
.
Few
with
Naaman
promise
to
serue
no
God
,
but
the
God
of
Israel
.
So
to
be
short
,
that
yee
know
whether
your
deliuerie
be
in
mercie
,
or
iudgement
,
see
how
yee
are
affected
toward
God
in
thankefulnesse
after
the
same
,
Dauid
sayes
,
Psal.
51.15
.
thou
shalt
compasse
me
with
songs
of
deliuerance
,
So
he
acknowledgeth
he
hath
both
of
God
,
and
in
the
51.
Psalme
,
he
sayth
Open
my
lippes
,
and
I
will
shew
thy
prayses
.
Dauid
assureth
himselfe
,
God
would
giue
him
a
thankfull
heart
,
which
is
the
worthiest
part
of
Gods
seruice
;
for
,
when
we
pray
,
wee
haue
some
great
respect
to
our selfe
,
When
we
pray
,
we
chiefly
respect
our
s●lues
,
when
we
prayse
,
God
.
and
our
necessities
,
but
when
we
praise
,
we
haue
our
chiefe
respect
to
God
,
and
his
honour
,
and
the
Lord
he
doth
both
;
for
,
he
worketh
deliuerie
of
vs
,
and
thankfullnesse
in
vs
,
Ab
eo
incipient
,
ab
eo
desinent
,
operatur
velle
et
perficere
.
They
beginne
of
him
,
they
shall
end
of
him
,
he
worketh
to
will
and
to
perfit
.
Iacob
was
deliuered
by
God
,
Gen.
35.
and
hee
said
to
him
,
Goe
vp
to
the
God
of
Bethel
.
Often
christians
are
grieued
at
themselues
,
that
they
know
not
how
to
performe
a
dutie
to
God
for
his
blessings
,
for
which
cause
Dauid
sayth
;
What
shal
I
render
to
the
Lord
,
&c.
Psal.
116.12
I
will
take
the
cup
of
Saluation
,
&c.
Compassest
mee
about
.
]
This
word
importeth
,
Doctr.
As
we
are
beseiged
with
troubles
,
so
are
we
compassed
with
deliueries
.
that
as
wee
are
beseiged
on
euery
side
with
troubles
,
so
wee
are
compassed
with
as
many
comforts
,
and
deliueries
,
as
our
crosses
grow
daily
,
so
our
consolations
are
augmented
,
day
by
day
;
Wee
are
on
euerie
side
offended
,
and
on
euerie
side
defended
,
therefore
wee
ought
on
euery
side
sound
Gods
praises
,
as
Dauid
sayth
,
Psal.
103.1
.
My
soule
praise
the
Lord
and
all
that
is
within
me
.
With
Songs
of
deliuerance
.
]
This
noteth
the
the
greatnesse
of
his
praises
,
and
what
delight
hee
had
in
them
,
that
hee
would
not
onely
speake
them
but
sing
them
.
This
was
verie
familiar
to
the
Iewes
,
namely
to
Dauid
to
sing
songs
on
Harps
,
Viols
,
Tabrets
,
and
all
instruments
of
Musicke
.
All
my
springs
shall
bee
in
thee
.
Awake
Viol
▪
&c.
The
tears
of
Gods
children
end
in
ioy
.
But
first
,
let
vs
obserue
,
that
the
teares
of
Gods
children
,
end
in
ioy
,
they
sowe
a
precious
seed
with
sorrow
,
but
they
bring
home
sheaues
of
corne
dancing
.
In
that
hee
will
not
be
content
onely
with
thankes
,
but
also
will
haue
them
conioyned
with
songs
,
hee
letteth
vs
see
how
high
all
the
strings
of
his
heart
are
bended
that
hee
cannot
containe
himselfe
,
for
the
mercies
of
God
to
his
Church
,
and
for
his
manifold
deliuerances
for
the
same
.
Many
sing
prayses
to
God
with
an
halfe
open
mouth
,
Many
haue
an
halfe
open
mouth
in
singing
prayses
to
God
,
who
are
too
ready
to
sing
filthy
Ballads
to
the
dishonour
of
God
.
and
albeit
they
can
sing
alowde
,
any
filthy
ballad
in
their
house
,
they
make
the
meane
,
I
warrand
you
in
the
Church
,
that
scarce
they
can
heare
the
sound
of
their
owne
voyce
.
I
thinke
they
be
ashamed
to
proclaime
and
shew
forth
Gods
prayses
,
or
they
feare
to
deafen
God
by
their
lowde
singing
But
David
bended
all
his
forces
,
within
and
without
to
praise
his
God
.
Neither
doe
wee
approue
those
foolish
songs
of
the
Papists
,
Against
Popish
singing
.
who
doe
not
only
wearie
the
hearers
,
but
the
Idoles
themselues
,
with
their
rowting
and
crying
,
and
that
in
an
vnknowen
Language
.
Saint
Basil
sayth
,
eos
demum
cantus
recipiendos
,
qui
nos
possunt
efficere
meliores
,
Those
Songs
are
to
be
receiued
,
which
may
make
vs
better
,
&
in
old
they
sung
as
though
they
had
beene
speaking
,
that
men
might
rather
vnderstand
their
meaning
,
then
delight
their
eare
by
the
instrument
.
VERSE
8.
I
will
instruct
thee
,
and
teach
thee
in
the
way
,
that
thou
shalt
goe
,
and
I
will
guide
thee
with
mine
eye
.
VERSE
9.
Be
not
like
an
Horse
,
or
like
a
Mule
which
vnderstandeth
not
:
whose
mouthes
thou
doest
binde
with
bit
,
and
bridle
lest
they
come
neere
thee
.
VERSE
10.
Many
sorrowes
shall
come
to
the
wicked
:
but
hee
that
trusteth
in
the
Lord
,
mercie
shall
compasse
him
.
NOw
David
after
he
hath
gotten
assurance
of
there
mission
of
his
sinnes
,
&
described
the
vertues
which
flow
from
the
same
,
in
these
three
verses
,
The
substance
of
these
three
verses
.
giueth
forth
a
worthy
and
Doctorall
admonition
to
all
sinners
,
to
take
heed
vnto
themselues
,
in
the
eight
verse
propounding
himselfe
to
to
be
their
Doctor
:
in
the
ninth
,
sharpely
admonishing
them
,
that
they
become
not
brutish
beasts
,
in
not
giuing
voluntar
obedience
till
they
be
coacted
;
and
lastly
,
in
the
10.
verse
,
hee
threateneth
those
that
will
not
obey
,
many
sorrowes
shall
come
to
them
.
Concerning
,
the
first
part
,
I
spake
in
the
Inscription
of
the
Psalme
,
yet
somewhat
I
will
adde
.
Seeing
it
pleaseth
Gods
Spirit
to
repeate
,
I
am
not
grieued
once
or
twise
for
your
edification
to
repeate
the
same
matter
;
albeit
,
not
after
the
same
maner
;
for
this
is
true
Philosophie
to
teach
repentance
.
A
King
becommeth
a
Philosopher
in
the
teaching
of
repentance
,
and
these
are
the
frui●s
of
true
repentance
,
He
who
hath
ouercome
sinne
in
himselfe
,
will
striue
to
ouercome
it
in
others
.
when
wee
will
communicate
our
feelings
to
others
,
for
he
who
hath
ouercome
sinne
in
himselfe
,
will
studdie
to
banish
it
from
others
:
for
repentance
cannot
be
without
charitie
.
Some
translate
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
make
it
knowne
,
So
I
will
make
it
euident
to
you
if
yee
be
ignorant
.
Since
I
haue
showne
you
the
way
,
yee
your selues
are
blame
worthie
,
if
yee
will
not
follow
it
.
This
is
the
zeale
of
the
Lords
glorie
which
is
in
the
hearts
of
Gods
children
,
that
it
bursts
forth
as
a
vessel
of
new
Wine
,
as
Elihu
sayd
,
Simil.
Iob.
41.
Luk.
13.21
.
as
fire
,
as
oyle
,
that
giueth
smell
to
all
who
are
in
the
house
,
as
Leauen
,
which
leaueneth
the
whole
batch
,
as
a
light
which
inlighteneth
the
whole
house
,
Pro.
27.17
.
as
yron
sharpeneth
yron
,
so
doth
a
Christian
,
a
Christian
.
Andrew
found
Simon
,
and
brought
him
to
Christ
,
Philip
found
Nathaneel
,
they
brought
others
to
Christ
.
Ioh.
4.
The
Samaritan
woman
being
called
did
also
call
the
Samaritans
to
Christ
,
Paul
conuerted
,
studied
to
conuert
others
,
Act.
9.
Luk.
22.32
.
and
Peter
conuerted
by
our
Sauiour
was
commanded
to
strengthen
his
brethren
.
And
if
wee
would
consider
how
busied
wicked
men
are
to
intise
others
to
their
sin
.
Pro.
1.14
.
Goe
,
wee
shall
haue
a
common
purse
,
cast
in
thy
lot
among
vs
,
and
againe
how
wicked
Prose●its
goe
by
Sea
and
Land
,
Note
.
to
make
others
of
their
profession
.
Wee
both
Pastors
&
others
would
be
ashamed
,
that
we
take
no
paines
vpon
●ur
selues
to
strengthen
weake
Christians
and
●raw
those
who
are
without
,
and
confirme
those
who
are
within
in
the
truth
of
God
,
whereof
our
owne
consciences
are
sufficiently
perswaded
.
Our
coldnesse
in
this
poynt
hath
neede
to
be
kindled
and
let
vs
indeauour
to
amend
it
,
and
bee
more
relaxe
in
our
owne
affaires
,
and
more
bent
in
the
cause
of
God
.
The
Lord
waken
vs
also
,
for
Vt
ingulent
homines
surgunt
de
nocte
Latrones
,
Theeues
rise
in
the
night
to
kill
men
,
tu
vt
te
ipsum
serues
non
expergisceris
,
thou
that
thou
maiest
saue
thy selfe
doest
not
awake
.
Math.
26.40.47
.
Iudas
arose
in
the
night
to
betray
Christ
,
while
the
Apostles
were
in
a
heauie
sleepe
,
and
would
not
watch
for
him
and
themselues
.
Such
is
the
securitie
of
our
nature
that
wee
are
not
prouident
for
good
things
,
and
the
pronesse
of
the
wicked
to
all
euill
actions
.
Therefore
Dauid
is
,
as
the
righteous
man
in
the
Prouerbs
,
Pro.
10.21
.
Pro.
31.26
.
Isa:
2.3
Psal.
122.1.2
.
whose
lippes
feede
many
,
Yea
as
that
gracious
woman
who
openeth
her
lippes
with
wisedome
:
Many
shall
goe
vp
to
the
mountaine
of
God
and
say
,
hee
will
teach
vs
his
waies
.
I
reioyced
(
sayth
Dauid
)
when
they
sayd
,
Let
vs
goe
vp
to
the
house
of
the
Lord
.
Moreouer
,
Learne
that
wee
must
not
cast
all
teaching
ouer
on
Pastors
(
who
should
I
confesse
be
greatest
teachers
,
to
whom
that
office
of
publicke
&
priuate
admonition
doth
appertaine
)
but
that
euery
Christian
ought
by
his
speech
,
Euery
one
ought
to
instructothers
instruction
&
example
,
admonish
his
familie
and
familiars
,
as
he
hath
occasion
to
speake
with
them
.
Did
not
Saint
Steúen
teach
,
Act.
7.2
.
as
well
as
Saint
Paul
or
Peter
,
for
albeit
they
teach
not
as
Preachers
,
yet
as
Christians
,
the
master
his
seruants
,
the
father
his
children
,
&c.
So
that
it
is
requisite
(
as
one
sayth
well
)
that
euery
man
should
be
a
Bishop
in
his
owne
house
.
The
Papists
thinke
it
arrogancie
that
any
man
(
except
those
of
the
clergie
)
should
dippe
in
matters
of
religion
and
doctrine
.
I
will
.
]
Surely
onely
the
faithfull
are
wise
,
and
others
,
howsoever
they
pretend
wisedome
,
Onlie
the
faithfull
are
wise
.
are
fooles
.
And
true
wisedome
is
onely
to
be
sought
out
of
the
Scriptures
;
and
the
cause
of
the
errors
of
the
Romane
Church
is
this
,
The
cause
of
Popish
errors
.
That
they
will
not
be
Disciples
to
the
Scriptures
,
but
Masters
to
throw
it
whether
they
list
,
as
a
nose
of
waxe
,
and
with
their
vaine
glosses
,
to
adulterate
the
simplicity
and
puritie
of
the
same
.
Against
ignorance
.
And
further
,
these
miscreants
affirme
in
their
open
doctrine
,
that
ignorance
is
the
mother
of
devotion
,
and
that
it
is
sufficient
for
the
people
,
to
beleeue
as
the
Church
beleeueth
.
But
David
sayth
plainely
,
that
he
will
instruct
them
.
For
where
the
Papist
alledgeth
the
obscuritie
of
the
Scripture
,
David
calleth
it
,
a
light
to
our
eyes
,
and
a
lanterne
to
our
feete
.
Ps:
119.105
So
that
the
word
is
not
hid
,
but
to
those
that
perish
.
And
as
wee
should
be
diligent
in
opening
vp
and
vnloosing
the
seale
of
that
booke
,
so
should
yee
be
readie
and
attentiue
to
vnderstand
it
,
Moreouer
,
it
is
to
be
considered
that
al
men
are
naturally
ignorant
,
til
they
be
instructed
,
for
no
man
vnderstandeth
the
things
of
God
except
by
the
preaching
of
the
Gospel
,
1
Cor.
2
14
Act.
8.31
.
1
Sam.
3.7
.
for
who
can
beleeue
except
he
heare
.
Therfore
wee
should
desire
,
that
the
Lord
may
thrust
out
faithfull
labourers
into
his
haruest
,
Math.
6.38
.
who
may
bring
both
light
and
life
vnto
his
people
.
And
teach
thee
the
way
.
]
Hee
becommeth
not
onely
a
general
Doctor
,
but
a
speciall
and
particular
.
I
will
teach
thee
,
for
the
thing
that
is
spoken
to
all
,
is
spoken
to
none
.
For
if
Nathan
had
spoken
against
adulterie
in
generall
,
Dauid
would
not
haue
repented
it
,
and
sayd
;
I
haue
sinned
,
neither
yet
if
Elias
had
generally
reproued
oppression
in
his
Sermon
to
King
Achab
,
hee
would
not
haue
taken
it
to
himselfe
.
But
when
hee
sayd
,
1
King
.
21.19
.
Occidisti
,
possedisti
,
thou
hast
killed
,
and
also
taken
possession
,
then
hee
tooke
it
to
bee
spoken
of
him
.
This
libertie
Iohn
Baptist
vsed
to
Herod
;
Math.
14.4
.
Luk.
13.32
.
It
is
not
lawfull
for
thee
to
haue
thy
brothers
wife
.
And
our
Sauiour
called
Herod
a
Foxe
.
Why
then
should
not
particular
remedies
be
applied
to
particular
diseases
.
Particular
remedies
should
be
applied
to
particular
diseases
.
What
auaileth
it
though
a
Physitian
would
discourse
of
medicine
,
and
of
vlcers
,
Apostoms
,
and
what
euer
euill
could
befall
to
the
bodie
of
a
man
,
if
in
the
meane
time
hee
applied
not
cure
to
the
person
diseased
.
His
Theoricks
are
nothing
worth
,
vnlesse
his
practise
follow
after
.
So
I
conclude
this
lesson
,
where
Dauid
sayth
,
erudiam
te
,
I
will
instruct
thee
,
that
it
is
necessary
for
a
Pastor
particularly
to
apply
his
doctrine
,
either
to
comfort
,
reproue
,
admonish
,
or
instruct
,
as
the
Apostle
sayth
.
2
Tim.
3.16
.
For
the
Ministrie
is
by
application
of
the
generall
doctrine
to
the
diseased
,
for
the
word
vndrawne
hath
no
edge
,
but
being
drawne
is
sharper
then
a
two
edged
sword
,
diuiding
betweene
the
marrow
&
bones
,
Heb
4.12
piercing
betweene
the
Soule
and
Spirit
.
Against
such
as
will
not
take
with
particular
reproofes
.
Let
people
say
,
as
they
please
,
and
ministers
do
as
they
should
.
This
condemneth
such
as
cannot
abide
particularly
to
be
rebuked
,
but
say
,
what
ne●de
these
bra●nsicke
men
to
make
pulpit
matters
of
euery
thing
,
I
cannot
indure
to
be
chid
for
euery
idle
word
,
he
beareth
mee
enuie
.
But
let
them
say
what
they
please
,
let
Ministers
doe
as
they
should
.
The
patient
will
be
angrie
when
his
wounds
are
pierced
;
what
of
that
,
it
is
sufficient
that
the
Physitian
is
d●ing
a
good
cure
.
Let
him
rage
as
hee
pleaseth
,
when
he
commeth
to
himselfe
,
he
will
finde
what
profit
hee
hath
gotten
by
him
.
In
the
way
,
that
thou
shalt
goe
.
]
Here
is
the
matter
wherein
he
shall
be
instructed
,
in
the
way
hee
should
goe
.
It
is
called
a
way
,
because
it
is
the
necessary
meane
,
by
which
man
must
attaine
to
the
end
of
his
iourney
,
for
none
can
attaine
to
the
ende
,
but
by
the
way
which
carrieth
thereto
.
This
way
neuer
man
knew
,
but
by
reuelation
from
God
,
in
his
holy
Scriptures
which
beginneth
,
continueth
,
and
endeth
in
him
.
Doctr.
Godlines
is
a
going
in
Gods
way
.
Psal.
119.32
Deut.
4.6
.
Then
godlinesse
is
a
going
in
Gods
way
and
following
his
directions
,
&
guides
,
appointed
by
him
.
I
haue
considered
thy
waies
and
kept
thy
commandements
.
Keepe
his
ordinances
for
that
is
your
wisedome
.
I
will
doe
wiselie
in
the
perfit
way
;
Psal:
101.2
.
(
sayth
Dauid
)
where
hee
tyeth
wisedome
to
the
perfect
way
.
The
wayes
of
God
are
safest
,
being
the
Kings
high
way
,
wherein
,
if
a
man
walke
,
hee
will
finde
himselfe
surest
;
Psal:
91.11
For
he
shall
giue
his
Angels
charge
ouer
thee
,
to
keepe
thee
in
all
thy
wayes
.
Gods
wayes
are
the
clearest
wayes
,
his
wayes
are
vncorrupt
.
His
wayes
are
the
rightest
wayes
,
2
Sam.
22.31
.
This
way
shall
be
called
holy
.
These
are
the
auncient
wayes
.
The
wayes
of
the
Lord
are
righteous
,
and
the
iust
shall
walke
in
them
.
Isa.
35.8
.
For
the
which
the
Apostle
reproueth
Simon
Magus
,
wilt
thou
not
cease
to
peruert
the
straight
wayes
of
the
Lord
.
Hos.
14.9
.
All
other
wayes
are
crooked
,
Act.
13.10
.
they
haue
made
them
crooked
paths
:
who
so
euer
goeth
therein
,
shall
not
know
peace
.
Isa:
55.8
.
I
will
guide
th●e
with
mine
eye
.
]
This
threefold
repetition
,
I
will
instruct
thee
,
I
wil
teach
thee
,
I
will
guide
thee
,
Three
pr●perties
requisit
in
a
Preacher
.
teach
vs
three
properties
of
a
good
teacher
.
First
,
that
they
make
the
people
vnderstand
the
way
to
saluation
.
Secondly
,
to
goe
before
them
.
Thirdly
,
to
watch
ouer
them
,
and
their
wayes
.
First
,
First
,
that
they
infor●●
the
people
in
Gods
way
.
Neh.
8.9
.
the
pastors
and
ministers
of
Gods
word
should
informe
the
people
of
God
in
his
truth
,
as
Ezra
did
,
who
read
the
booke
of
the
Law
distinctlie
,
and
gaue
the
sense
thereof
,
causing
them
to
vnderstand
it
,
teaching
pure
and
wholsome
doctrine
faithfullie
,
without
mixture
of
mans
inventions
;
which
the
Apostle
recommendeth
to
Timothy
.
2
Tim.
2.2
.
What
things
thou
hast
heard
of
mee
by
many
witnesses
▪
the
same
deliuer
to
faithfull
men
,
which
shall
bee
able
to
teach
others
also
.
Auoiding
curious
questions
and
vnknowne
words
.
Then
if
a
minister
should
be
apt
to
teach
,
there
should
none
be
put
in
the
places
of
the
Church
,
who
before
haue
not
giuen
proofe
to
the
Church
of
their
qualification
.
As
in
the
Roman
Church
such
are
appointed
to
Benefices
,
who
are
altogether
ignorant
of
Scriptures
,
and
who
attend
on
the
Court
,
and
matters
ciuil
,
and
goe
in
Pompe
,
attending
on
the
Pope
,
their
Chaplans
and
Suffragans
,
such
belliegods
in
the
meane
time
abusing
,
the
people
by
their
seruice
,
and
so
as
blind
,
guiding
the
blind
to
the
Ditch
.
Luk.
6.39
.
Next
,
it
is
necessary
,
that
the
Preacher
should
teach
the
people
by
his
life
;
Secondly
,
teach
them
by
his
life
and
conuersation
.
for
,
hee
who
teacheth
well
and
liueth
euill
,
condemneth
himselfe
with
his
owne
mouth
,
for
he
taketh
vpon
him
to
gu●de
others
to
heauen
,
who
cannot
gu●de
himselfe
.
Thou
who
teachest
others
,
Rom.
2.
Exod.
28.34.36
.
teachest
not
thyselfe
.
Minist●rs
should
haue
,
Holinesse
to
the
Lord
written
on
their
foreheads
,
and
not
onely
the
word
to
be
opened
,
and
sounding
as
the
Bells
on
Aarons
garments
,
but
odoriferously
smelling
as
sweete
Pomgranats
.
And
this
condemneth
such
vicious
men
,
Against
the
euil
life
of
such
as
prech
one
thing
and
practis●
another
Math
▪
7
●8
.
Math
25.41
.
Thirdly
,
to
watch
ouer
the
people
.
who
blot
their
calling
by
their
vicious
life
,
making
the
good
word
of
God
to
be
euill
spoken
of
,
of
whom
is
said
,
Woe
be
to
them
who
giue
offence
,
and
albeit
,
they
would
prophecie
and
cast
forth
deu●is
in
Christs
name
,
hee
will
say
to
them
;
Depart
from
me
yee
workers
of
iniquitie
.
Thirdly
,
(
as
Dauid
sayes
,
I
will
direct
you
with
mine
eye
)
Preachers
should
be
watchmen
,
and
Superintendents
,
and
Bishops
,
from
which
commeth
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Episcopi
,
as
the
mother
euer
hauing
her
child
before
her
eye
,
that
hee
fall
not
into
dangers
.
But
when
the
Preacher
attends
not
on
the
people
,
no
maruell
that
they
perish
.
The
sheepe
must
euer
be
guided
by
the
eye
of
the
shepheard
.
The
Prophet
Zacharie
speaks
against
such
shepheards
as
leaue
their
flocke
,
Zach.
11.17
and
denounceth
iudgement
against
them
,
as
also
other
Prophets
doe
.
Nebuchadnezor
commanded
Nebuzaradan
to
haue
an
eye
on
Ieremie
for
his
good
.
Ier.
39.11
.
And
God
sayth
concerning
his
people
in
Captiuitie
;
I
will
set
mine
eyes
vpon
them
for
their
good
.
Ier.
24.6
.
Those
who
take
vpon
them
spirituall
charges
,
should
attend
diligently
on
their
people
,
Doctr.
Preachers
should
(
as
shepheards
)
waite
on
their
flocke
.
whereof
they
must
giue
an
account
at
the
great
day
.
And
the
blood
of
such
as
are
lost
by
their
negligence
,
shall
vndoubtedly
be
craued
at
their
hands
.
As
ye
may
reade
in
Ezech.
3.18
.
Against
non-residence
.
The
sinne
of
non-residence
,
is
a
great
sinne
,
a
Minister
is
tyed
to
liue
among
his
people
,
he
may
goe
from
them
sometimes
vpon
necessitie
,
but
not
dwell
from
them
.
He
may
goe
to
the
Court
,
law
,
or
Session
,
but
not
abide
there
,
but
ever
attend
on
his
flocke
.
Against
such
as
will
not
suffer
themselues
to
be
rebuked
by
the
Minister
.
Againe
,
the
frowardnesse
of
many
is
to
be
blamed
,
who
will
not
suffer
their
faults
to
be
observed
by
the
Minister
,
but
say
;
What
hath
he
to
doe
with
me
or
my
house
,
let
him
guide
himselfe
well
,
and
his
owne
house
.
No
,
but
he
is
set
by
God
to
attend
on
thy
wayes
.
Against
●●ch
as
entreat
the
Minister
vnkindly
.
S●●●l
.
Finally
,
vpon
this
Preface
I
obserue
,
that
where
the
Ministers
should
guide
you
to
heaven
,
should
ye
not
entertaine
them
kindly
.
What
a
barbarous
man
is
he
,
who
will
not
both
loue
and
cherish
his
guide
,
who
leads
him
through
a
perilous
way
?
And
yet
this
is
the
lot
,
hath
beene
,
and
shall
be
vnto
the
worlds
end
,
that
the
best
guides
are
commonly
misguided
,
and
evill
intreated
,
and
for
their
paine●
receiues
nothing
but
calumnies
,
hatred
,
and
spitefull
dealing
.
They
are
like
those
in
Isaias
dayes
,
Isa.
30.10
.
Ier.
11.21
.
who
said
to
the
Seer
,
see
not
,
and
in
Ieremies
dayes
the
men
of
Onathoth
,
who
discharged
him
to
Preach
in
the
name
of
the
Lord
:
but
let
the
people
heare
Saint
Basil
,
saying
;
Obiurgatio
ost
animasanatio
,
a
rebuke
is
the
healing
of
the
soule
.
Be
not
like
an
Horse
,
or
like
a
Mule
.
]
The
preface
of
the
exhortation
was
contained
in
the
8.
verse
,
which
I
haue
expounded
:
Now
followeth
the
exhortation
,
or
rather
dehortation
it selfe
,
wherein
he
exhorteth
them
to
repentance
,
and
dehorteth
them
from
that
beastly
stupiditie
,
and
obstinacie
,
and
pervicacie
,
which
beseemeth
rather
Mules
and
Horses
,
then
men
,
who
should
be
reasonable
,
and
obedient
to
God
their
Master
;
for
this
habite
which
we
haue
received
through
the
custome
of
sinne
,
doth
shut
vp
the
doore
to
repentance
.
The
Mules
are
lasie
,
stupid
,
The
n●●●o
of
the
horse
and
mule
,
whereby
the
nature
of
man
is
r●presente●
.
and
dull
beasts
,
who
are
to
be
vrged
continually
,
eyther
by
whippe
,
or
spurre
.
The
horse
more
ferocious
and
furious
,
hath
need
of
the
bit
and
bridle
.
Thus
those
two
beasts
represents
our
natures
,
and
Gods
dealing
with
vs
,
that
either
we
are
too
slow
in
any
good
action
,
and
haue
need
of
a
sputre
continually
on
our
side
,
or
more
bent
and
marching
furiously
with
Iehu
to
all
evill
actions
,
2
Kin
▪
9
.
2●
therefore
God
is
forced
to
put
a
bridle
in
our
teeth
,
to
restraine
from
evill
,
as
he
had
a
spurre
to
constraine
vs
to
doe
good
.
These
two
creatures
are
vntractable
,
sayth
the
Prophet
,
they
vnderstand
not
,
their
mouthes
must
be
bound
.
M●●
are
compared
to
those
beasts
whose
manners
they
follow
.
God
in
all
the
Scriptures
compareth
men
to
beasts
,
whose
manners
they
resemble
,
as
I
shewed
before
,
therefore
I
will
not
repea●e
it
.
But
these
two
are
observed
in
the
Horse
and
Mule
,
they
haue
no
knowledge
,
no
willingnesse
.
Moreover
,
it
is
knowne
,
that
Horses
are
libidinous
,
neying
after
Mares
,
How
the
wicked
resemble
the
Horse
.
so
that
hardly
they
can
be
stayed
from
them
;
so
doe
men
after
women
,
without
measure
,
till
God
stay
them
by
adversitie
and
some
hard
handling
.
Phidias
paynted
the
picture
of
Venus
treading
on
a
Snaile
,
which
onely
amongst
all
creatures
wanteth
an
heart
:
so
witlesse
persons
,
frying
in
their
shell
,
Simil.
are
not
capable
of
the
mysteries
of
God
,
are
to
be
troad
vpon
.
Yea
,
Horses
being
by
their
Masters
well
fed
,
oftentimes
haue
lifted
their
feete
,
and
beaten
their
feeder
,
&
haue
by
casting
them
downe
,
killed
them
.
So
he
that
should
haue
beene
vpright
,
when
he
waxed
fat
,
spurned
with
his
heele
,
Deut.
32.15
&c.
therefore
he
forsooke
God
that
made
him
,
&c.
The
Mule
is
a
creature
not
created
by
God
,
generate
betweene
an
Horse
and
an
Asse
,
yea
contrary
to
his
institution
,
who
forbad
there
should
be
any
mixture
of
divers
kinds
,
Gen.
36.24
.
How
the
wicked
resemble
the
Mule
.
either
beasts
or
seeds
.
And
so
a
wicked
man
is
a
degenerate
creature
,
not
of
Gods
creation
,
but
bred
betweene
Sathan
and
sinne
,
who
are
the
onely
parents
of
that
Beast
.
And
as
the
Mule
doth
never
engender
any
more
,
nor
produce
any
liuing
creature
,
no
more
doe
these
become
fruitfull
,
being
reprobates
,
and
vnprofitable
to
any
good
worke
,
but
die
in
their
owne
sinne
.
And
as
they
are
so
stupid
,
that
the
greater
burthen
be
layd
on
them
they
goe
the
more
quickly
;
so
when
the
wicked
are
loded
with
iniquitie
,
being
insensible
of
their
burthen
,
they
goe
more
quickly
from
sinne
to
sinne
.
And
as
the
Horse
goes
fiercely
to
the
battell
,
and
feares
no
danger
,
so
goe
they
passing
all
feare
of
hell
,
Ier.
8
,
4.
and
6.
and
Gods
plagues
,
run
madly
to
their
owne
destruction
.
And
finally
,
as
the
Horse
and
Mule
remember
for
the
present
,
but
shortly
after
forget
;
so
doe
the
wicked
.
Who
vnderstand
not
.
]
Marke
the
ignorance
of
mans
nature
,
who
vnderstands
not
those
things
pertaining
to
God
.
Animalis
homo
(
sayth
the
Apostle
)
non
novit
quae
sunt
Dei
.
1
Cor.
2
.
1●
.
The
naturall
man
knoweth
not
the
things
belonging
to
God
.
Yea
cannot
,
being
more
ignorant
then
brutish
Beasts
,
who
know
the
crib
of
their
Master
.
Isa.
1.3
.
Nebuchadnezar
would
not
heare
and
learne
till
God
changed
him
to
a
brute
Beast
,
not
in
shape
of
bodie
,
but
in
conversing
with
them
seaven
yeares
,
Dan.
3.
till
his
vnderstanding
came
againe
.
2
Pet.
2.16
.
Balaam
was
rebuked
by
his
Asse
.
The
Pastours
are
become
brute
beasts
having
no
vnderstanding
.
Ier.
10.21
.
But
because
Beasts
haue
not
beene
created
reasonable
,
as
man
is
,
it
is
not
imputed
to
them
,
that
they
are
ignorant
.
But
man
,
being
borne
a
reasonable
creature
,
he
is
iustly
to
be
blamed
,
that
he
is
metamorphosed
and
changed
vnto
the
nature
of
a
Beast
,
as
Circe
changed
her
ghuests
into
Beasts
.
Therefore
let
vs
pray
to
God
to
illuminate
our
minds
with
the
knowledge
of
his
will
,
and
send
vs
his
Spirit
,
who
may
lead
vs
in
all
truth
.
Whose
mouth
thou
bindest
with
bit
and
bridle
.
]
The
similitude
of
the
bit
and
bridle
is
common
in
the
Scriptures
.
The
Lord
sayth
to
Senacherib
;
I
will
put
mine
hooke
in
thy
nostrels
,
and
my
bridle
in
thy
lippes
,
2
King
.
19.28
.
Pro.
26.3
.
2
Sam.
8.1
.
Isa.
30.28
.
and
will
bring
thee
backe
againe
the
same
way
thou
camest
.
And
Salomon
sayth
,
A
rod
is
for
the
backe
of
the
foole
.
It
is
called
the
bridle
of
bondage
.
A
bridle
to
cause
them
to
erre
in
the
iawes
of
the
people
.
And
the
Lord
to
Pharaoh
,
Ezek.
29.4
.
I
will
put
hookes
in
thy
iawes
.
And
to
the
Prince
of
Meshech
and
Tubal
the
same
.
Ezek.
38.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
sayth
Xenophon
de
re
equestri
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Respira
re
non
prohibet
,
mordere
autem
non
sinit
.
He
forbiddeth
not
to
breath
,
but
he
suffereth
not
to
byte
.
See
how
God
is
forced
to
vse
extremities
to
tame
a
wilde
nature
,
which
by
no
lessons
,
warnings
,
or
admonitions
can
be
tamed
.
Man
hath
need
of
many
bridles
.
Herodian
in
his
7.
Booke
,
and
Lucius
in
his
35.
Booke
,
prayse
the
Numidians
for
their
skill
in
riding
without
bridles
,
whom
Virgil
in
the
4.
of
Aeuead
and
Ausonius
in
grat
.
action
.
pro
consul
.
gratian
.
call
infrenos
,
gentem
uesciam
freni
And
seeing
among
the
Num●ds
their
ryders
can
ryde
without
a
bridle
;
Note
.
Fie
vpon
Christians
,
who
haue
so
many
birs
,
and
cannot
make
vse
of
them
,
to
ryde
forward
,
and
runne
into
Gods
obedience
.
God
hath
taken
great
paines
to
chastise
vs
,
albeit
,
we
haue
not
amended
,
but
gone
from
evill
to
worse
,
and
therefore
seeing
neither
his
good
provocations
,
neither
his
chastisements
will
worke
vpon
vs
he
hath
one
bit
and
bridle
to
keepe
vs
in
from
doing
more
evill
,
even
at
the
houre
of
our
death
,
God
hath
a
bridle
for
man
.
where
we
shall
be
curbed
in
,
that
we
doe
no
more
.
Were
it
not
better
for
vs
,
to
make
better
vse
of
the
frequent
admonitions
of
Gods
servants
,
and
of
the
chastisements
which
God
hath
layd
vpon
vs
,
that
we
may
humble
vs
vnder
the
mightie
hand
of
God
,
and
learne
to
be
wise
by
our
owne
experience
,
lest
he
be
forced
to
draw
his
sword
against
vs
.
Lest
they
come
neere
thee
]
See
the
vntowardnesse
of
these
jades
,
the
poore
Minister
if
he
be
vpon
their
backes
,
can
scarce
keepe
the
saddle
,
and
if
he
would
lead
him
forward
,
one
●ade
or
other
would
take
him
by
the
coller
,
which
would
not
be
,
vnlesse
there
were
Hor●e
and
Mules
.
Many
sorrowes
shall
come
to
the
wicked
.
]
Now
is
set
downe
two
reasons
,
which
may
raise
and
rouse
the
naturall
man
from
his
senselesse
brutishinesse
.
First
,
from
the
iudgements
of
God
vpon
the
wicked
.
Secondly
,
from
his
mercies
to
his
elect
and
obedient
children
.
Desperate
is
he
who
will
neither
be
moued
with
admonitions
no●
corrections
.
So
that
either
Gods
mercy
may
allure
him
,
or
his
iustice
terrifie
him
.
Then
he
must
needs
be
a
desperate
person
,
who
can
be
moued
with
neither
of
them
.
Before
he
called
them
in●ocil
,
and
vatractable
,
and
obstinate
,
now
he
called
them
wicked
,
not
a
simple
sinner
,
as
we
be
all
,
but
who
addeth
drunkennesse
to
thirst
,
and
rebellion
and
presumption
to
his
ignorance
,
worse
then
a
Mule
or
Horse
.
He
comprises
all
the
miseries
of
the
wicked
,
The
life
of
the
wicked
is
sorrow
Luk.
16.
1
Sam.
25.37
.
vnder
the
name
of
sorrow
,
who
although
they
liue
delitiously
with
the
rich
Glutton
,
and
Nabal
,
yet
all
their
mirth
is
converted
into
sorrow
,
and
perplexitie
;
for
as
the
miseries
of
Gods
children
are
ever
turned
into
ioy
;
Psal
30.5
.
Weeping
is
at
evening
,
but
ioy
commeth
in
the
mor●ing
;
so
the
ioyes
of
the
wicked
are
ever
turned
into
sorrowes
,
for
albeit
they
seeme
the
happiest
men
vnder
the
Sunne
,
yet
the
sudden
revolution
and
change
of
their
estate
,
shall
demonstrate
to
the
world
,
what
fooles
they
were
,
and
how
the
Devill
bewitched
them
,
Dan.
5.30
.
and
(
as
vpon
Beltashar
)
brought
vnexpected
sorrows
vpon
them
in
the
midst
of
their
ioyes
.
And
is
it
not
iust
with
God
,
to
render
tribulation
to
them
who
troubled
his
Church
;
and
them
releasement
,
who
ha●e
had
many
grieved
hearts
for
the
same
.
And
I
doubt
not
but
the
Lord
in
his
mercie
,
shall
so
bring
about
all
matters
,
that
as
the
wicked
trivmph
and
reioyce
at
the
sorrowes
of
the
Saints
,
God
shall
make
them
weepe
time
about
,
and
bring
ioy
to
his
elect
.
Mat.
5.4
.
Luk.
6.25
.
Blessed
are
they
that
weepe
,
for
they
shall
be
comforted
;
woe
to
you
who
laugh
,
for
yee
shall
weepe
.
Many
sins
bring
many
sor●owes
.
Many
sorrows
:
]
Many
sinnes
bring
many
plagues
,
many
in
life
,
many
in
death
,
many
in
this
life
,
many
in
the
life
to
come
,
many
within
him
,
many
without
him
.
So
vnhappie
is
the
state
of
the
wicked
,
whose
sorrows
shall
be
multiplied
.
Isa
65.13.14
.
Behold
my
servants
shall
eat
,
and
yee
shal
be
hungrie
,
&c.
and
in
the
Revel.
Revel.
9.12
Revel.
8.13
.
One
woe
is
past
,
and
two
are
to
come
:
and
the
Angel
flying
through
heauen
,
cryed
;
Woe
,
woe
,
woe
,
to
the
inhabitants
of
the
earth
.
The
godly
and
wickeds
sorrow
differ
.
The
Godly
haue
sorrow
also
,
but
nothing
comparable
to
theirs
;
For
God
remembreth
mercie
in
the
mids
of
iudgement
,
which
he
doth
neuer
to
the
wicked
;
the
Lord
deliuereth
the
godly
,
as
the
Israelites
through
the
Sea
,
and
drownes
the
wicked
.
The
examples
of
Gods
iudgements
are
seene
in
Lucifer
.
Isa.
14.12
.
Gen.
3.10
.
Gen.
4.11
.
Gen
7.
Gen.
18.19
.
Our
first
parents
.
Caine
.
the
first
world
.
The
fiue
Cities
.
Pharoah
.
Nebuchadnezar
.
Antiochus
.
Herod
,
&c.
Read
ouer
the
28.
of
Dout.
There
is
a
Catalogue
of
the
sorrows
of
the
wicked
,
which
should
affraie
any
Christian
heart
.
And
also
in
the
20.
of
Iob.
where
is
sayd
;
Iob.
20.22
.
all
sorrow
shall
fall
on
him
.
But
mercie
shall
compasse
him
,
who
trusteth
in
the
Lord
.
He
hath
threatned
in
his
doctrine
the
wicked
with
a
consideration
of
Gods
iudgements
.
Now
hee
is
alluring
them
,
with
an
offer
of
Gods
mercies
,
the
godlie
are
ever
well
,
and
all
turne
to
the
best
to
them
.
Saluation
&
welfare
attendeth
them
in
all
places
,
at
all
times
,
in
all
causes
,
in
all
their
businesse
,
in
things
certaine
,
and
vncertaine
,
in
prosperitie
and
aduersitie
,
in
body
and
soule
,
in
things
present
and
to
come
.
Mercie
:
]
What
euer
come
to
him
is
mercie
,
and
flowing
from
the
fountaine
of
the
remission
of
his
sinnes
.
The
Lord
crowneth
them
with
mercies
,
yea
,
his
sinnes
turne
to
mercies
to
him
.
But
of
this
before
.
Shall
compasse
him
.
]
Doctr.
The
godly
as
they
are
compassed
with
trouble
so
are
they
with
mercies
.
2
King
.
6.15.17
.
Psal.
125.2
.
Zach.
2.5
.
Doctr.
Mercie
belongeth
to
the
faithful
.
As
hee
was
compassed
with
innumerable
troubles
,
So
God
shall
compasse
him
with
as
many
comforts
.
Dothan
was
compassed
with
Aramits
,
so
was
it
also
with
Angels
,
as
the
mountaine
compasseth
Ierusalem
▪
so
is
the
Lord
about
his
people
,
and
hath
promised
to
be
a
wall
of
fire
about
her
.
That
trusteth
in
the
Lord
.
]
These
are
the
people
to
whom
mercie
appertaines
,
euen
the
beleeuers
,
for
faith
onely
maks
vs
acceptable
to
God
.
But
of
this
likewise
before
.
I
beseech
God
make
vs
all
penitent
for
our
sinnes
,
and
sensible
of
his
●uercies
,
but
aboue
all
things
,
roote
vs
in
the
Faith
of
Christ
,
that
we
may
depend
vpon
his
promises
;
that
are
both
faithfull
and
true
.
VERS.
11.
Be
glad
yee
righteous
,
and
reioyce
in
the
Lord
,
and
be
ioyfull
all
yee
that
are
vpright
in
heart
.
The
substance
of
this
verse
.
THis
verse
containeth
the
conclusion
of
the
Psalme
,
wherein
is
set
downe
,
an
exhortation
●o
such
as
are
happie
and
blessed
by
remission
of
their
sinnes
,
to
a
spirituall
ioy
and
praysing
of
God
.
And
this
exhortation
dependeth
very
well
on
the
antecedents
;
for
hauing
spoken
of
the
remission
of
sinnes
,
and
the
fruites
of
repentance
,
and
the
fatherlie
mercy
of
God
towards
the
faythfull
,
to
whom
properly
this
exhortation
belongeth
.
For
after
the
remission
of
sinnes
,
After
remission
of
sinne
ariseth
ioy
.
Gal.
5.
Rom.
5.1
.
there
ariseth
an
vnspeakeable
ioy
in
the
beleeuers
heart
,
for
ioy
is
that
fruit
of
faith
.
And
after
the
Apostle
.
Rom.
4.
had
spoken
of
iustification
,
hee
inferreth
,
Rom.
5.
Then
being
iustifieed
by
faith
,
we
haue
peace
toward
God
,
through
our
Lord
Iesus
Christ
.
Which
doubtlesly
comprehendeth
all
sorts
of
ioy
,
and
the
Angels
when
they
Preached
to
the
shepheards
of
Christ
,
Luk.
2.10
.
they
professed
they
tolde
ioyfull
tydings
.
This
exhortation
containeth
three
parts
.
First
,
what
hee
doth
exhort
,
to
reioyce
.
Secondly
,
whom
;
the
righteous
and
vpright
men
.
Thirdly
,
the
limitation
thereof
,
in
the
Lord
.
Be
glad
:
]
He
exhorteth
them
three
times
,
be
glad
,
reioyce
,
and
be
ioyfull
,
and
as
●ee
made
mention
of
a
threefold
blessing
,
so
doth
hee
of
a
threefold
ioy
.
Wherein
,
we
haue
two
things
necessary
to
be
obserued
:
First
,
the
duinesse
of
our
nature
,
who
as
slow
horses
neede
many
spurres
,
Mans
senslesnesse
in
spirituall
things
.
and
prou●c●tions
to
spirituall
things
,
for
we
are
naturally
ouermuch
●ent
to
carnall
things
,
that
wee
neede
no
incitations
to
the
same
.
But
by
the
contrary
in
spirituall
things
,
wee
are
cast
in
a
deepe
sleepe
,
who
cannot
be
wakened
at
the
first
cry
,
as
those
men
after
drinke
haue
neede
to
be
roused
often
,
that
they
may
behold
the
light
,
so
men
drunken
with
the
pleasures
of
sinne
,
as
Nazianzen
sayth
,
Must
be
wakened
by
diuerse
exhortations
,
as
this
same
Prophet
in
the
subsequet
Psalme
,
redoubleth
his
exhortations
for
the
same
effect
.
And
the
Apostle
to
the
Philippians
sayth
,
Phil.
4.4
.
reioyce
in
the
Lord
continually
,
and
I
say
againe
,
Tho
proper
signification
of
the
words
,
be
glad
.
reioyce
.
Next
,
I
perceiue
that
this
exhortation
growes
,
for
the
word
Be
glad
,
properly
in
the
owne
language
signifieth
an
inward
and
hearty
ioy
,
Psal.
35.26
.
Reioyce
.
by
the
presence
or
hope
at
least
of
a
thing
desirable
or
good
.
The
second
word
Reioyce
,
in
the
owne
language
signifieth
,
to
expresse
our
ioy
by
some
outward
gesture
,
sometimes
vsed
for
dancing
,
as
the
Hills
skip
for
gladnesse
.
Psal.
65.12
.
Be
ioyfull
.
Isa.
35.6
.
The
third
word
Be
ioyfull
,
signifieth
to
cry
forth
for
gladnesse
,
as
the
dumbe
mans
tongue
shall
sing
.
This
Gradation
teacheth
vs
,
Doctr.
Spirituall
ioy
alwayes
increaseth
.
that
this
is
the
nature
of
Spirituall
ioy
.
That
it
is
alwayes
augmented
to
vs
by
certaine
degrees
,
vntill
the
time
is
come
to
the
perfection
of
all
ioy
,
which
is
signified
by
the
last
word
,
importing
as
it
were
a
triumph
,
and
showting
after
victorie
.
So
that
they
are
truly
penitent
,
when
they
haue
ouercome
sinne
,
and
Satan
in
their
spirituall
combate
,
triumphes
ouer
them
as
vanquished
enemies
.
Obi
But
it
may
be
obiected
,
that
the
best
christians
,
commonly
haue
the
least
cause
of
reioycing
,
in
regard
they
are
more
subiect
to
Troubles
,
Crosses
,
Imprisonments
,
Pouerty
,
Sicknesse
,
&c.
then
others
▪
Our
Sauiour
answereth
to
that
.
In
the
world
yee
shall
haue
trouble
,
Ans:
Ioh.
16.33
.
but
in
me
yee
shall
haue
ioy
;
reioyce
,
I
haue
ouercome
the
world
.
The
Martyrs
who
suffer
the
losse
of
their
liues
,
and
riches
,
with
great
ioy
answeres
in
the
midst
of
the
fierie
flames
where
they
sing
,
and
prayse
God
,
as
though
they
felt
no
paine
;
their
inward
ioy
swallowing
vp
their
outward
trouble
.
Christians
in
their
very
death
answeres
to
that
,
when
they
cry
.
O
death
where
is
thy
sting
,
O
hell
where
is
thy
victory
.
So
,
1
Cor.
15.
Inward
ioy
swalloweth
vp
outward
crosses
.
how
so
euer
they
be
subiect
to
the
greatest
miseries
outwardly
,
yet
the
ioy
arising
from
the
assurance
of
Gods
fauour
doth
swallow
them
vp
.
Obserue
,
Doctr.
Only
those
truly
reioice
whose
sinne
is
pardoned
Pro.
29.6
.
Pro.
14.10
.
Psal.
40.16
.
Isa.
65.13
.
Rev.
2.17
.
moreouer
that
none
can
truly
reioyce
,
but
these
who
haue
gotten
remission
of
their
sins
.
The
righteous
doth
sing
&
reioyce
.
The
stranger
shal
not
medle
with
his
ioy
.
Let
them
that
seeke
reioyce
and
be
glad
in
thee
.
My
seruants
shall
reioyce
sayth
the
Lord
.
For
they
get
the
white
stone
giuen
them
,
And
a
name
written
therein
,
which
no
man
knoweth
,
sauing
hee
that
receiueth
it
.
And
this
is
,
Thy
sinnes
are
forgiuen
thee
.
Indeede
the
wicked
haue
their
owne
earthly
and
fleshly
ioyes
,
but
if
yee
would
examine
them
strictly
,
they
are
rather
torments
then
ioyes
,
which
Chrysostome
obserueth
wel
,
Chrys.
h●m.
18.
ad
pop.
Atiochenum
affirming
that
ioy
is
only
proper
to
the
godly
,
&
neuer
to
be
attributed
to
the
wicked
.
For
the
couetous
man
whose
pleasure
is
in
riches
,
the
more
they
grow
,
the
more
his
thirst
increaseth
,
which
desire
tormenteth
them
,
as
also
the
feare
of
the
losse
of
them
,
excrutiats
his
minde
night
and
day
,
when
riches
grow
,
feare
groweth
.
And
the
Prophet
Isaias
sayth
,
Isa.
57.20
.
The
wicked
are
like
the
raging
Sea
,
Es.
57.21
.
that
cannot
rest
,
whose
waters
cast
vp
myre
and
dirt
,
there
is
no
peace
,
sayth
,
my
God
to
the
wicked
.
The
godly
and
wickeds
ioy
differ
.
But
there
is
a
great
difference
beweene
the
ioy
of
the
godly
and
the
ioy
of
the
wicked
,
if
yee
will
compare
them
,
for
the
one
reioyceth
onely
in
God
,
the
other
in
earthly
things
.
The
scule
of
the
godly
is
indued
with
true
and
solid
ioy
:
the
flesh
of
the
wicked
only
enioyes
perishing
pleasures
,
the
godly
they
reioyce
in
the
midst
of
their
troubles
,
the
wicked
are
grieued
in
the
midst
of
their
ioyes
.
The
ioyes
of
the
godly
are
eternall
,
the
ioyes
of
the
godly
are
euermore
augmented
till
at
last
they
attaine
to
eternal
felicitie
,
but
the
hope
of
the
wicked
turneth
in
dispaire
,
their
life
in
death
eternal
.
Finally
the
ioyes
of
the
godlie
spring
out
of
teares
,
They
sow
a
precious
seed
in
teares
,
and
reape
in
ioy
,
for
the
spirituall
haruest
is
farre
different
from
the
temporall
haruest
,
The
Spirituall
and
earthly
haruest
differ
.
for
the
husbandmen
holdes
by
their
experience
,
that
the
haruest
will
be
answerable
to
the
seede
time
,
but
in
the
Christian
haruest
,
wee
sow
with
watrie
teares
and
reapes
on
dry
weather
,
by
the
contrarie
the
wicked
haue
a
dry
and
seasonable
seede-time
,
but
they
reape
with
waterie
teares
with
confusion
.
Reasons
of
the
peoples
ioy
.
The
reasons
wherefore
,
First
because
none
else
haue
warrand
to
reioyce
.
For
the
wicked
man
,
nothing
troubles
him
,
not
sinne
,
1
The
godlie
haue
a
warrand
to
reioyce
.
for
it
is
his
pleasure
:
not
tentations
,
these
he
swalloweth
vp
:
not
his
conscience
,
it
is
a
sleepe
:
not
the
Deuill
,
he
is
alreadie
made
his
vassall
and
Seruant
:
not
the
world
,
it
is
his
treasure
:
no
outward
afflictions
,
hee
will
not
indure
them
:
Iam.
5
1.
Luk
6.25
.
Yea
S.
Iames
bids
them
not
reioyce
but
houle
.
Houle
yee
rich
men
.
And
S.
Luke
saith
to
them
,
woe
be
to
you
that
reioyce
now
for
yee
shall
mourne
.
2.
They
are
commanded
to
reioyce
.
Secondly
as
the
godly
onely
are
commanded
to
reioyce
,
so
they
haue
onely
cruse
to
reioyce
,
because
they
onely
enioy
the
presence
of
God
by
reason
of
the
couenant
,
they
haue
entresse
to
all
things
in
heauen
and
in
earth
,
as
a
woman
hath
to
the
goods
of
her
husband
:
which
is
a
great
cause
of
ioy
.
Next
,
they
know
that
their
names
are
written
in
the
booke
of
life
,
as
our
Sauiour
saith
.
Luk.
10.20
.
Reioyce
not
in
this
,
that
yee
may
cast
out
deuils
,
but
that
your
names
are
written
in
the
booke
of
life
.
3.
They
haue
the
spirit
of
God
,
the
author
of
ioy
.
Thirdly
,
onely
they
haue
the
spirit
of
God
,
the
author
of
true
ioy
,
which
is
therefore
called
the
ioy
of
the
holy
Ghost
.
Onely
they
are
annoynted
with
the
oyle
of
gladnesse
.
Fourthly
,
onely
they
haue
escaped
from
condemnation
,
1
Thes
1.6
.
Psal.
45.7
.
as
the
Israelites
escaped
the
hand
of
Pharoah
,
and
reioyced
.
4.
They
escape
condemnation
.
Exod
15.1
.
Fiftly
,
onely
these
sucke
and
draw
their
ioy
out
of
the
Wells
of
sound
consolation
,
that
is
,
out
of
the
Scriptures
,
which
are
written
,
that
their
ioy
may
be
full
.
5.
They
draw
ioy
out
of
the
Scriptures
.
Isa.
12.3
.
1
Ioh.
1.4
.
Sixtly
,
onely
these
enioy
a
good
conscience
,
which
is
a
continuall
feast
;
and
the
cause
of
the
Apostles
ioy
,
in
the
midst
of
their
persecutions
.
Finally
,
onely
they
haue
the
hope
of
eternall
glory
;
We
reioyce
vnder
the
hope
of
the
glory
of
God
,
6.
They
haue
a
good
conscience
.
Pro.
15.15
.
sayth
the
Apostle
.
Ye
righteous
and
vpright
in
heart
.
]
They
are
called
righteous
in
two
respects
.
1.
Because
they
haue
received
the
bloud
of
Iesus
Christ
,
which
hath
made
them
righteous
before
God
,
7.
Hope
of
eternall
glory
.
Why
called
righteous
.
by
his
p●ssiue
obedience
,
in
that
hee
hath
suffered
for
their
sinnes
;
as
likewise
by
his
actiue
obedience
,
whereby
he
hath
fulfilled
the
law
,
which
are
both
imputed
to
them
,
as
though
they
had
suffered
,
and
done
both
themselues
.
As
also
they
are
righteous
,
having
received
the
Spirit
of
sanctification
,
which
teacheth
them
to
render
to
every
one
that
which
is
his
owne
.
To
Caesar
,
Mat.
22.21
.
that
which
is
Caesars
.
To
the
Superiours
that
which
is
his
.
To
his
equall
that
which
appertaines
to
him
;
to
his
Inferiour
,
that
which
he
ought
to
doe
.
The
rule
of
righteousnesse
.
The
rule
of
righteousnesse
is
set
downe
in
the
15.
Psalme
,
that
neither
in
name
,
bodie
,
nor
goods
,
we
should
iniure
any
man
.
The
righteous
man
must
be
sincere
and
vpright
.
The
righteous
man
must
also
be
vpright
in
heart
,
that
is
,
sincere
,
for
faith
and
hypocrisie
can
never
stand
together
,
for
of
all
vertues
,
God
liketh
best
of
sinceritie
,
and
singlenesse
of
heart
,
that
in
our
Religion
we
meane
sincerelie
,
and
we
may
say
to
the
Lord
,
Thou
tryest
my
reines
in
the
night
season
,
and
foundest
nothing
in
my
mouth
,
which
was
not
in
my
heart
.
And
with
our
neighbours
,
we
should
deale
so
vprightly
,
that
we
may
not
haue
Butter
and
Oyle
in
our
mouth
,
and
a
sword
in
our
heart
,
but
as
we
professe
kindnesse
to
them
,
who
speake
kindly
,
so
our
heart
may
meane
the
same
,
Psal.
12.
Righteousnes
cannot
be
without
sinceritie
.
and
haue
not
an
heart
and
an
heart
.
To
conclude
this
point
,
righteousnesse
and
sinceritie
are
so
ioyned
together
,
that
the
one
can
never
be
without
the
other
,
and
they
are
reciprocall
,
that
a
righteous
man
must
be
sincere
,
and
a
sincere
man
must
be
righteous
.
The
godly
reioyce
in
the
Lord
.
The
limitation
of
this
ioy
is
set
downe
in
the
last
part
,
In
Iehovah
,
which
distinguisheth
the
Christian
ioy
,
from
all
ioyes
earthly
.
Some
reioyce
in
one
thing
;
some
in
another
,
but
the
Christian
reioyceth
in
the
Lord.
Let
not
the
rich
man
reioyce
in
his
riches
,
nor
the
strong
man
in
his
strength
,
nor
the
wise
man
in
his
wisedome
,
but
reioyce
in
the
Lord
.
Onely
one
question
remaineth
to
be
dissolved
;
Ob
:
Whether
may
not
men
lawfully
reioyce
in
the
blessings
that
God
hath
given
them
,
as
a
man
in
the
Wife
of
his
youth
,
Parents
in
their
children
,
and
in
their
temporall
blessings
?
I
answere
,
yea
,
verily
,
providing
alway
,
that
God
be
the
ground
and
end
of
their
reioycing
:
Ans.
that
they
reioyce
in
them
as
pledges
of
Gods
mercie
,
and
loue
them
,
because
they
see
them
readie
to
serue
God
,
and
that
they
regard
more
grace
then
nature
in
their
wiues
and
children
,
otherwise
their
preposterous
affection
turneth
into
sorrow
and
griefe
,
1
Sam.
4.17
18.
as
did
the
loue
of
Eli
to
his
children
,
who
in
the
end
smarted
for
it
.
The
Lord
moderate
our
ioyes
,
that
they
may
be
all
in
him
,
and
sanctifie
our
persons
,
that
they
may
be
righteous
,
and
vpright
,
that
the
loyes
we
receiue
here
,
may
be
entrances
to
the
euerlasting
ioyes
we
shall
receiue
in
the
kingdome
of
Heaven
,
through
Christ
our
Lord
.
Amen
.
FINIS
.
A
GODLY
AND
FRVITFVL
EXPOSITION
ON
THE
xxxviij
PSALME
.
THis
Psalme
hath
three
parts
to
be
considered
.
First
,
The
diuision
of
the
Psalme
.
the
title
and
superscription
,
A
Psalme
for
remembrance
.
Secondly
,
Dauids
humble
confession
of
his
sinnes
,
which
brought
forth
such
miseries
on
his
body
and
mind
,
which
he
regrateth
throughout
all
the
Psalme
,
vntill
the
two
last
verses
.
Thirdly
,
a
prayer
to
God
for
support
and
reliefe
out
of
those
troubles
,
contained
in
the
two
last
verses
.
The
title
,
A
Psalme
for
remembrance
.
THe
meaning
of
this
title
is
,
that
he
would
keepe
it
to
be
a
memoriall
and
a
memento
of
his
miseries
,
which
because
of
his
sinne
he
did
sustaine
at
the
making
hereof
.
For
man
by
nature
is
forgetfull
of
his
miseries
,
Man
remembreth
his
trouble
no
longer
then
whilst
he
is
vnder
it
.
so
that
they
passe
as
waters
that
are
gone
;
yea
albeit
they
vrge
him
very
vehemently
while
they
are
lying
on
him
,
yet
he
presently
forgetteth
them
when
he
getteth
the
smallest
reliefe
;
as
men
do
the
stormie
blasts
of
Winter
,
so
soone
as
some
few
faire
Sommer
dayes
do
appeare
.
Simil.
This
forgetfulnesse
springeth
out
of
that
roote
of
ingratitude
,
which
is
a
capitall
sin
;
Forgetfulnes
springeth
of
ingratitude
.
Psal.
103.2
.
Doctrine
.
God
who
deliuereth
vs
,
must
put
vs
in
mind
of
our
deliuerie
.
Gen.
28.20
and
therefore
Dauid
prayeth
vnto
the
Lord
,
that
his
benefits
slip
neuer
out
of
his
mind
.
So
that
God
who
deliuereth
vs
out
of
our
troubles
,
must
also
furnish
vs
with
memorie
,
both
to
remember
the
deliuerie
,
as
also
the
troubles
out
of
which
he
hath
deliuered
vs
.
Iacob
made
a
vow
at
Bethel
,
that
if
God
went
with
him
,
and
would
keepe
him
in
the
iourney
which
he
went
,
and
would
giue
him
bread
to
eate
and
clothes
to
put
on
&c.
then
he
should
be
his
God
.
But
when
he
returned
,
God
put
him
in
mind
of
his
vow
,
saying
,
Arise
,
go
vp
to
Bethel
,
and
dwel
there
,
and
make
there
an
altar
vnto
God
that
appeared
vnto
thee
when
thou
fleddest
from
Esau
thy
brother
.
Gen.
35.1
.
And
as
it
is
naturall
in
vs
to
forget
Gods
benefits
,
so
is
it
as
naturall
in
vs
to
remember
euill
.
Man
rem●bers
euill
too
well
.
If
any
hath
offended
vs
in
the
smallest
word
,
that
we
keepe
fresh
in
memorie
:
Nam
ira
tardissimè
senescit
,
wrath
slowly
groweth
old
.
As
the
sieue
retaineth
and
beareth
aboue
the
clats
and
bran
,
Simil.
the
grosse
excrements
of
the
corne
,
and
suffereth
the
good
grain
easily
to
passe
thorows
so
doe
wee
easily
retaine
euill
,
and
forget
good
.
This
superscription
is
not
to
be
found
in
all
the
Psalmes
,
except
in
this
and
in
the
seuentie
.
Alwaies
let
vs
pray
vnto
the
Lord
to
furnish
vs
with
a
faithfull
remembrance
both
of
our
sinnes
prouoking
him
to
wrath
against
vs
,
and
of
his
manifold
mercies
pardoning
our
manifold
sinnes
;
as
also
that
we
may
forget
the
particular
iniuries
&
wrongs
done
vnto
vs
.
The
substance
and
vse
of
this
Psalme
.
In
this
38
Psalme
Dauid
deploreth
vnto
God
the
violence
of
his
sicknesse
,
the
malice
of
his
aduersaries
,
who
seeming
to
pitie
him
,
mocked
him
by
their
craftie
visitation
,
exulcerating
his
wounds
by
their
deceitfull
dealing
,
while
he
in
the
meane
time
in
patience
possessed
his
soule
,
not
making
answer
to
their
iniuries
,
in
the
first
twenty
verses
;
in
the
two
last
imploring
Gods
helpe
for
his
deliuerance
from
them
.
The
vse
of
this
Psalme
.
This
Psalme
will
be
very
pertinent
for
euery
one
,
who
is
outwardly
or
inwardly
grieued
:
for
they
haue
this
godly
Prince
and
Prophet
set
down
before
them
in
that
same
case
:
as
Christ
also
,
whose
type
he
was
,
was
acquainted
with
the
like
miseries
,
and
an
high
Priest
,
who
hauing
tafted
of
all
our
dolours
,
may
more
heartily
compassionate
vs
in
our
afflictions
.
The
Papists
think
that
this
Psalme
should
be
sung
for
those
that
are
in
Purgatorie
,
Against
the
Papists
songs
for
those
in
Purgatory
.
(
which
they
themselues
grant
was
not
before
Christs
dayes
:
)
but
if
they
marked
it
rightly
,
they
would
be
ashamed
of
that
assertion
;
for
it
destroyeth
all
the
grounds
of
their
purgatoriall
fire
,
which
some
of
themselues
confesse
;
from
whom
albeit
Lorinu●
the
Iesuite
and
Bellarmine
do
not
disassent
,
yet
they
think
it
not
meet
to
condemne
the
opinion
of
others
who
affirme
the
same
,
lest
thereby
they
should
giue
vs
(
whom
they
call
Heretikes
)
cause
of
reioycing
.
Whereby
we
may
plainly
perceiue
how
those
two
arch-heretikes
detaine
the
truth
of
God
in
vnrighteousnesse
,
〈◊〉
1.18
.
commending
and
approuing
the
false
wresting
of
the
Scriptures
,
yet
not
daring
to
condemne
that
as
hereticall
doctrine
,
which
they
cannot
proue
to
be
canonicall
and
agreeable
to
the
truth
.
VERSE
1.
O
Lord
rebuke
me
not
in
thine
anger
,
neither
chastise
me
in
thy
wrath
.
THere
are
22
verses
of
this
Psalme
,
answering
to
the
order
of
the
Hebrew
Alphabet
.
This
first
verse
is
agreeable
to
the
first
verse
of
the
sixt
Psalme
(
of
which
I
haue
written
at
length
)
except
only
in
the
two
Hebrew
words
Beappecha
and
Bekitspecha
,
which
are
Synonyma
,
and
of
one
signification
:
which
two
Psalmes
Saint
Basil
conferring
together
,
findeth
them
to
agree
in
many
things
,
as
the
diligent
Reader
by
comparing
them
together
may
perceiue
.
He
also
compareth
a
sinner
to
a
sicke
man
,
Basil
.
lib.
1.
de
sta●u
animae
.
qui
leuia
ac
mitia
pharmaca
desideret
,
ferrim
&
incisiones
&
ignem
deprecetur
,
who
desireth
light
and
easie
plaisters
,
and
again
,
would
be
free
of
cuttings
,
fire
,
and
extreme
remedies
.
To
the
foresaid
place
of
the
sixt
Psalme
(
lest
I
should
seeme
tedious
in
repetition
)
I
referre
the
Reader
.
VERSE
2.
For
thine
arrowes
haue
light
vpon
me
,
and
thine
hand
lyeth
vpon
me
.
SAint
Ierom
translateth
the
Hebrew
word
Nichathu
,
piercing
me
.
The
arrowes
of
God
,
are
the
calamities
&
vexations
whereby
he
was
vnquieted
in
minde
and
bodie
;
compared
to
arrowes
frequently
in
the
Scriptures
,
as
Deut.
32.23
.
I
will
bestow
mine
●rrowes
vpon
them
.
And
in
the
42
verse
,
I
wi●
make
mine
arrowes
drunke
with
blood
.
And
Iob
6.4
.
The
arrowes
of
the
Almightie
are
in
me
.
For
God
is
compared
to
an
archer
,
whose
hand
is
strong
,
what
Gods
arrows
are
.
and
wauereth
not
;
who
hath
a
sharp
eye
,
foreseeing
on
what
part
his
arrowes
will
light
.
His
arrowes
are
his
afflictions
;
his
marke
,
is
the
soules
and
bodies
either
of
the
elect
or
reprbate
.
In
this
,
that
God
is
the
archer
who
shooteth
at
vs
wee
haue
singular
comfort
,
that
it
is
his
hand
who
made
vs
,
Doctrine
.
God
who
Woundeth
〈◊〉
,
must
also
steale
vs
●g●ine
.
〈…〉
.
that
also
woundeth
vs
;
neither
can
any
euill
come
from
his
hand
:
for
albeit
he
wound
vs
,
yet
he
wil
cure
v●
againe
.
Come
,
let
vs
returne
to
the
Lord
,
(
saith
the
Prophet
)
for
he
hath
wounded
vs
,
and
he
will
heale
vs
againe
▪
His
sword
cutteth
with
the
one
side
,
and
healeth
with
the
other
;
as
the
Poet
speaketh
of
Achilles
:
Ouid.
lib.
1.
de
Trislib
.
—
&
qui
mihi
vulnera
fecit
,
Solus
Achilleo
tollere
more
potest
.
Gods
arrowes
are
like
Ionathans
,
which
he
shot
to
Dauid
in
the
fields
,
1.
Sa.
20.36
in
token
of
his
loue
.
God
,
saith
Saint
Augustine
,
Aug.
conf.
9.
cap.
2.
amat
quos
sagittat
,
loueth
those
at
whom
he
shooteth
.
And
Chrysostome
calleth
them
,
Chrys●hom
.
3.
in
Ioh.
lib.
10.
cap.
6.
Sagittae
salutis
Domini
,
the
arrowes
of
the
Lords
saluation
.
Those
arrowes
commonly
are
either
wicked
men
or
diuels
,
The
diuers
so●ts
o●
Gods
arrowes
.
whom
God
sendeth
forth
to
afflict
his
owne
children
,
sharp
as
arrows
,
light
and
swift
as
arrows
,
and
ready
to
do
harme
to
Gods
Saints
;
or
else
sicknesse
,
pouertie
,
infamie
,
and
such
other
afflictions
,
whereby
our
most
gracious
Father
thinketh
most
fit
to
subdue
our
vile
corruption
:
all
which
albeit
in
their
owne
nature
they
are
euill
,
Nota.
yet
God
can
conuert
&
turne
them
to
the
vtilitie
and
profit
of
his
owne
children
.
Simil.
As
a
Physitian
can
vse
the
most
poisonable
and
venemous
herbes
to
cure
the
most
desperate
diseases
;
yea
the
flesh
of
the
dead
serpent
,
to
cure
the
wound
gotten
by
the
liuing
serpent
:
so
God
can
conuert
and
turne
the
mischieuous
machinations
of
our
enemies
to
our
saluation
.
The
marke
and
But
at
which
the
Lord
shooteth
here
,
is
Dauid
.
And
vseth
the
Lord
to
make
his
pastime
to
shoote
at
his
owne
Saints
?
Obiect
.
I
answer
,
Solut.
How
God
is
said
to
shoot
at
the
godly
,
and
how
at
the
wicked
.
he
shooteth
both
at
the
godly
and
wicked
,
but
vpon
diuers
intentions
:
at
the
godly
,
to
waken
them
out
of
their
sleepe
,
and
he
will
cure
the
wound
which
he
maketh
:
at
the
wicked
for
their
vtter
destruction
;
he
shooteth
at
their
heart
,
to
kill
them
.
Are
fixed
in
me
.
By
this
he
declareth
,
that
it
is
impossible
to
any
creature
,
visible
or
inuisible
,
to
pull
forth
that
arrow
which
God
shooteth
.
The
hand
which
shooteth
it
,
must
also
pull
it
forth
.
Albeit
the
diuell
,
the
Caldeans
and
Sabeans
plagued
Iob
,
and
were
arrowes
shot
by
God
,
as
he
confesseth
Chap.
13.
verse
14.
and
Chap.
19.
verse
21.
yet
the
Lords
hand
onely
relieued
him
.
And
thine
hand
ly●th
on
me
.
This
second
comparison
,
taken
from
the
hand
of
a
man
,
signifieth
,
that
whatsoeuer
trouble
came
to
him
,
he
tooke
it
from
Gods
hand
.
The
sorts
of
Gods
●ands
in
●●e
Scrip●●●●s
.
His
hand
sometime
is
called
the
hand
of
creation
;
as
Psal.
8.3
.
When
I
behold
th●ne
heaue●●
,
eue●
the
workes
of
thy
fingers
.
Sometime
of
deliuerie
;
as
when
he
deliuered
his
people
ou●
of
Egypt
by
a
strong
hand
.
Sometime
of
reuenge
,
as
Heb.
10.31
.
It
is
a
fearfull
thing
to
fall
into
the
hands
of
the
l●uing
God
.
It
hath
also
many
other
significations
in
the
Scripture
.
And
so
Dauid
in
his
sicknesse
setteth
before
his
eyes
the
hand
of
God
enarmed
for
the
punishment
of
his
sinne
.
And
whosoeuer
he
be
,
that
subsisteth
and
stayeth
in
the
sense
of
his
calamities
,
he
differeth
nothing
from
a
beast
:
but
this
is
wisdome
and
prudencie
in
a
Christian
to
looke
vp
vnto
him
who
smiteth
him
;
whereof
Isay
complaineth
:
for
the
people
turne
not
to
him
who
s●it●
them
.
Lorinus
the
Iesuite
maketh
a
ridiculous
accommodation
of
this
chastising
hand
of
God
,
in
these
words
:
Isa.
●3
.
A
ridicules
application
made
by
Lorinus
.
Per
ac●ommodation●m
pratere●
posset
illud
admitti
,
vt
confirmatio
manus
sit
veluti
impressio
illa
collophi
,
quae
sit
ab
Episcopo
ei
,
qui
sacramcutum
Confirmationis
confert
,
memoriae
causa
:
nam
&
titulus
Psalmi
est
in
rememorationem
:
that
is
,
Moreouer
this
might
be
admitted
by
application
,
that
the
confirmation
of
the
hand
may
be
like
to
that
impression
of
the
blow
,
which
is
made
by
the
Bishops
hand
,
to
whom
he
giueth
the
sacrament
of
Confirmation
for
memories
cause
;
for
the
title
of
the
Psalme
is
in
remembrance
.
Indeed
such
a
ridiculous
exposition
of
the
Scriptures
and
abuse
thereof
,
deserueth
to
be
laughed
at
by
children
.
For
if
Dauid
had
not
felt
heauier
blowes
from
the
hand
of
God
,
then
the
children
doe
from
the
Bishops
,
I
thinke
he
had
no
cause
to
complaine
.
VERSE
3.
There
is
nothing
sound
in
my
flesh
,
because
of
thine
anger
:
neither
is
there
rest
in
my
bones
,
because
of
my
sinne
.
HE
proceedeth
in
this
third
verse
to
exaggerate
and
amplifie
the
greatnesse
of
his
griefe
from
the
vniuersalitie
thereof
,
that
his
sicknesse
was
not
layed
on
any
one
part
of
his
bodie
,
but
vpon
his
whole
flesh
,
and
vpon
all
his
bones
.
His
flesh
is
his
exteriour
part
,
his
bones
his
interiour
.
Albeit
the
vlcers
and
wounds
of
his
flesh
were
very
sensible
to
him
,
and
more
horrible
in
the
eyes
of
men
who
beheld
them
(
as
those
of
Iob
and
Lazarus
,
)
which
he
might
haue
apprehended
deeply
,
when
as
by
them
he
was
made
contemptible
in
the
eyes
of
mens
yet
his
inward
paine
,
which
was
more
felt
then
seene
,
maketh
him
thus
so
pitifully
to
crie
.
Wherein
we
haue
these
things
to
consider
.
First
,
that
as
all
his
memb●rs
agreed
very
well
to
the
performance
of
his
filthy
lust
,
Doctr.
All
his
members
sinned
,
all
are
punished
.
so
euery
one
of
them
receiueth
a
condigne
punishment
.
And
it
is
good
for
man
that
he
should
be
thus
chastised
in
this
world
for
a
little
time
,
rather
then
he
should
be
reserued
for
euerlasting
darknesse
,
where
euery
member
shall
receiue
eternall
paine
for
their
sinne
.
For
as
sinne
pleaseth
nature
,
so
it
destroyeth
and
consumeth
nature
.
Gods
wrath
cannot
ab●de
sinne
,
Secondly
,
he
marketh
the
cause
of
those
punishments
,
euen
Gods
wrath
,
because
of
his
sin
.
For
when
those
two
meet
together
▪
they
are
as
fire
and
flax
;
Gods
wrath
as
fire
,
Simil.
will
soone
deuoure
the
stubble
of
our
sins
.
Thirdly
,
obserue
that
Dauid
maketh
not
Gods
wrath
the
onely
cause
of
his
miseries
and
heauie
sicknesse
,
for
that
were
to
charge
God
of
vn●ighteousnesse
:
but
he
iustifieth
God
,
Si●ne
(
〈◊〉
God
)
●he
●●le
of
〈…〉
when
he
acknowledgeth
that
his
own
sin
was
the
cause
of
all
his
euils
.
And
surely
we
can
neuer
giue
sufficient
honour
to
God
,
except
we
free
him
of
all
〈◊〉
of
vniust
dealing
,
and
acknowledge
o●●
selues
to
be
the
ca●●es
of
ou●
owne
●●●●●ies
.
Finally
,
I
obserue
out
of
this
verse
,
that
the
word
in
the
originall
language
mippene
,
from
the
face
,
is
two
times
repeated
,
both
in
speaking
of
Gods
wrath
and
his
owne
owne
sinnes
,
that
is
,
for
the
sight
of
them
both
.
Wherein
I
perceiue
a
lesson
worthy
of
consideration
,
Doctrine
.
God
will
not
looke
fauourably
vpon
vs
,
vnles
first
we
looke
both
vpon
our
owne
sins
and
his
anger
at
them
.
that
is
,
that
we
must
haue
a
two-fold
sight
,
before
we
get
the
sight
of
Gods
fauourable
face
:
First
,
we
must
haue
our
owne
sinnes
before
our
eyes
;
next
,
we
must
see
the
countenance
of
an
angrie
God
looking
downe
vpon
vs
with
austere
and
heauie
lookes
because
of
them
:
and
then
in
the
third
roome
,
we
must
beg
Gods
fauourable
face
to
shine
vpon
vs
.
The
Lord
grant
vs
the
right
sight
of
all
those
three
:
that
as
Iosephs
brethren
first
saw
his
angrie
countenance
,
Gen.
42.
and
then
his
fauourable
acceptation
with
the
greater
gladnesse
;
so
we
may
see
what
we
haue
deserued
at
Gods
hand
,
and
so
after
may
heare
the
voyce
of
ioy
and
gladnesse
,
Psal.
51.8
.
that
the
bones
which
he
hath
broken
may
reioyce
again
.
First
we
must
heare
the
terrible
thundering
of
mount
Sinai
;
then
the
ioyfull
shouting
of
mount
Sion
.
VERSE
4.
For
mine
iniquities
are
gone
ouer
mine
head
:
and
as
a
heauie
burden
they
are
too
heauie
for
me
.
HAuing
spoken
before
of
the
cause
of
his
miserie
,
which
was
his
sinnes
;
now
he
aggrauateth
them
in
respect
of
their
multitude
,
comparing
them
to
waters
which
had
ouergone
his
head
;
and
in
respect
of
the
magnitude
&
weight
,
A
mark
of
a
truly
penitent
,
to
aggrauat●
his
sinne
.
Psa.
138.18
comparing
them
to
a
burden
:
which
surely
is
a
marke
of
a
penitent
sinner
,
when
he
(
as
was
Dauid
)
can
be
content
to
confesse
his
sinnes
,
to
be
in
number
more
then
the
sand
of
the
sea
,
or
the
haires
of
his
head
.
Why
sins
are
compared
to
waters
.
He
compareth
his
sins
to
waters
,
which
albeit
in
the
first
entrie
are
shallow
,
that
scarce
they
will
touch
the
ankles
;
yet
the
further
ye
go
into
them
,
they
wil
be
deeper
,
and
will
soone
passe
from
your
knee
to
your
shoulders
,
and
ouergo
your
head
,
Ezek.
47.1.2.3.4.5
.
and
drowne
you
,
except
God
prouide
a
remedy
;
as
if
a
planke
or
boord
be
casten
in
,
whereupon
taking
hold
,
you
may
easily
escape
the
danger
:
euen
so
we
go
from
sin
to
sin
,
and
from
lesse
to
greater
,
vntill
that
many
sin●
meeting
and
concerning
together
ouergo
vs
;
and
we
filling
the
cup
of
our
iniquitie
,
be
poisoned
with
the
dregs
thereof
.
Therefore
let
vs
take
heed
,
and
turne
back
in
time
,
lest
going
forward
,
contemning
such
warnings
,
we
become
selfe-murderers
of
our
owne
soules
.
We
haue
better
waters
,
thorough
which
we
may
go
in
safetie
,
the
waters
of
Siloah
,
Esa.
8.6
.
which
run
softly
,
by
which
we
may
refresh
our
owne
soules
;
the
blessed
blood
of
Iesus
Christ
;
and
the
waters
of
Ezekiel
,
Ezek.
47.12
.
which
flow
in
the
Sanctuarie
,
that
we
may
grow
from
grace
to
grace
,
till
we
come
to
glorie
.
Against
auricular
confession
.
Out
of
this
place
is
cleerly
condemned
that
auricular
confession
,
by
which
men
are
bound
vnder
p●in●
of
condemnation
to
confesse
euery
particular
sinne
to
the
Priest
,
which
is
imposs●●●●
for
them
to
do
:
when
as
Dauid
saith
,
th●y
are
gone
ouer
mine
head
;
and
againe
,
Psal
19.12
.
Who
can
vnderstand
his
faults
?
It
is
no
maruell
that
he
saith
,
his
sinnes
haue
gone
ouer
his
head
:
for
in
this
one
,
he
committed
many
sins
,
The
persons
against
whom
Dauid
sinned
.
and
offended
many
persons
.
He
sinned
against
himselfe
in
defiling
his
owne
bodie
,
against
Bathsheba
,
against
Vriah
,
against
those
slaine
with
Vriah
,
against
his
concubines
;
against
the
bodie
of
the
people
,
by
giuing
them
an
euil
example●
and
(
which
was
worst
of
all
)
against
God
,
by
making
his
Name
to
be
blasphemed
.
And
as
a
weightie
burthen
they
are
too
heauie
for
me
.
The
second
comparison
is
taken
from
a
burden
,
weightier
then
lead
,
Wherin
sin
is
heauier
then
any
b●rden
.
heauier
then
sand
.
And
indeed
sin
is
more
weightie
then
any
burden
whatsoeuer
:
for
,
first
,
it
presseth
downe
both
soule
and
body
.
When
Peter
was
chained
in
prison
,
Act.
●2
.
in
the
night
he
had
libertie
with
ioy
to
raise
vp
his
soule
to
praise
God
.
Paul
was
in
prison
,
Act
▪
16.25
.
but
Gods
word
was
not
bound
.
Next
,
burdens
are
vpon
some
parts
of
the
body
,
not
vpon
all
;
as
manicles
are
on
the
hands
,
fetters
on
the
feete
,
&c.
other
members
being
free
;
but
sin
and
the
bonds
thereof
are
vpon
euery
member
,
binding
and
pressing
it
downe
so
,
that
it
cannot
do
any
seruice
to
Christ
.
The
eares
are
dull
in
he●ring
,
the
eyes
full
of
adulterie
,
Iob
24
.
1●
.
Psal
13.9
.
the
mouth
an
open
sepulchre
,
the
foote
readie
to
shed
blood
,
&c.
Thirdly
,
this
is
the
greatest
miserie
,
that
when
all
other
burdens
are
felt
,
we
take
thi●
on
with
pleasure
,
we
vndergo
it
with
delight
,
without
wearying
,
and
are
as
Issachar
,
asses
couching
betweene
two
burdens
.
Gen.
4
●
.
1●
.
And
surely
I
thinke
we
are
worse
then
asses
.
For
when
our
burden
groweth
greatest
,
we
do
not
onely
not
groane
vnder
them
,
but
are
glad
to
vnder
go
them
,
the
two
burdens
,
both
of
our
conscience
and
of
our
bodies
.
The
Israelites
groaned
in
Egypt
vnder
temporall
burdens
,
Ezod
.
2.13
and
were
heard
;
the
Iewes
in
Babylon
,
Psal.
147.
and
were
relieued
:
would
God
we
could
groane
,
that
so
we
might
be
helped
.
I
will
not
deny
but
Dauid
may
also
meane
in
this
text
of
the
burden
of
afflictions
;
seeing
the
originall
word
gnon
,
signifieth
pain
;
and
Cain
vsed
that
selfesame
word
in
the
fourth
of
Genesis
.
For
three
burdens
are
mentioned
in
the
Scriptures
:
Three
fort●
of
burd●●ns
.
Mat.
11.28
of
sin
,
as
,
Come
vnto
me
all
ye
that
are
wearie
and
loaden
with
sin
,
and
I
will
ease
you
.
Of
paine
,
as
,
Cast
thy
burden
vpon
the
Lord
.
Psal.
37.15
.
And
of
Gods
benefits
,
as
,
Praised
be
God
,
who
daily
loadneth
vs
with
his
benefits
.
Psal.
10.3
.
God
he
loadneth
vs
with
his
blessings
both
spirituall
and
temporall
;
and
we
againe
loaden
him
with
our
sins
,
with
which
we
are
loadned
our selues
;
Ah
sinfull
nation
,
Isa.
1
.
4●
a
people
loaden
with
iniquitie
.
And
therefore
God
iustly
must
againe
loaden
vs
with
his
corrections
.
But
it
may
be
asked
,
how
this
selfesame
speech
is
spoken
both
by
Cain
a
reprobate
,
●biec
●
.
and
Dauid
an
elect
child
of
God
.
I
answer
,
Solut.
that
sinne
was
alike
heauie
to
them
both
;
but
Dauid
had
a
sight
of
Gods
mercie
in
the
midst
of
his
sins
,
which
Cain
did
neuer
see
,
and
therefore
did
not
runne
vnto
God
for
reliefe
,
as
here
Dauid
doth
.
Verse
5.
My
wounds
are
putrisied
,
and
corrupt
,
because
of
my
foolishnesses
▪
HE
goeth
further
in
the
enumeration
of
●is
miseries
,
which
he
setteth
downe
by
the
putrifaction
and
rotting
of
his
wounds
,
and
confesseth
the
cause
of
them
to
be
his
owne
foolishnesse
.
Where
first
ye
see
,
Sin
causeth
putrifaction
and
rottennesse
.
Gen.
3.19
.
that
sin
bringeth
putrifaction
and
rottennesse
to
mens
flesh
.
For
as
the
sinne
of
Adam
receiued
that
sentence
,
Dust
thou
art
,
and
to
dust
shalt
thou
returne
againe
;
so
that
curse
ouertooke
all
his
posteritie
,
that
they
are
subiect
to
putrifaction
and
rottennesse
:
which
not
onely
befalleth
to
them
after
their
death
,
but
when
they
are
yet
aliue
,
it
seizeth
on
their
nature
.
For
the
sweete
sauour
,
there
shall
be
stinke
.
Isa.
3.24
.
Yea
commonly
those
that
haue
bin
fed
most
delicately
,
stink
most
filthily
after
their
death
.
Nota.
Mollius
,
delicatiusque
nutrita
corpora
grauius
elent
mortua
.
And
it
is
seene
by
common
experience
,
that
the
fairest
bodie
hath
the
foulest
corps
.
Which
Saint
Ambrose
confirming
,
bringeth
in
an
example
of
one
who
lasciuiously
and
libidinously
hauing
lyen
in
whoredom
and
feasting
dayly
,
after
his
death
did
so
stinke
,
that
incense
of
diuers
colours
could
not
remoue
the
same
.
A
necessary
lesson
for
belly
pamperers
.
A
fearfull
example
,
to
strike
terror
in
the
hearts
of
all
such
pamperers
of
their
belly
,
and
who
make
so
much
of
their
flesh
,
that
they
are
carelesse
of
all
other
things
.
Let
them
remember
that
they
are
(
as
Saint
Augustine
saith
in
his
Confessions
)
esca
vermium
,
&
saccus
stercorum
,
a
prey
of
wormes
,
and
a
sack
of
dung
.
But
their
chiefe
rottennesse
is
worse
then
the
rottennesse
of
Lazarus
,
Ioh.
11.39
.
who
stanke
vpon
the
fourth
day
:
a
type
and
figure
of
a
sinner
,
who
being
dead
in
sin
,
his
mouth
becometh
an
open
sepulchre
,
and
casteth
forth
such
a
stinking
,
vnsauorie
and
pestilentious
smell
,
that
it
doth
infect
the
very
aire
.
Because
of
my
foolishnesse
.
The
originall
version
beareth
,
from
the
face
of
my
foolishnes
,
as
ye
heard
twise
before
.
He
calleth
it
not
foolishnesse
to
extenuate
his
sin
(
as
many
hypocrites
do
,
who
say
,
they
failed
through
ignorance
,
)
but
to
declare
that
he
was
bereft
of
his
wits
,
and
caried
with
a
beastly
appetite
after
his
owne
lusts
.
Sin
is
properly
called
folly
,
but
it
is
spiritually
folly
.
A
naturall
foole
lacketh
the
vse
of
reason
;
A
comparison
betweene
a
naturall
&
a
spirituall
foole
.
Pro.
12.15
.
1.
Cor.
1.18
1
Cor.
2.14
1.
Cor.
1.26
a
spirituall
foole
is
not
guided
by
grace
.
A
naturall
foole
thinketh
himselfe
wiser
then
any
other
;
so
a
spirituall
foole
thinketh
himselfe
wise
in
his
owne
conceit
,
there
is
more
hope
of
a
foole
then
of
him
.
The
wisedome
of
God
is
foolishnesse
to
men
.
The
naturall
man
perceiueth
not
the
things
that
are
of
God
.
Not
many
wise
,
&c.
Thirdly
,
the
effects
trie
,
how
a
foole
marreth
all
his
matters
;
so
doth
a
sinner
bring
all
miseries
on
his
bodie
,
soule
,
estate
,
posteritie
:
and
looke
how
they
laugh
at
our
folly
,
(
for
they
thinke
religion
folly
,
and
a
holy
life
and
deuotion
to
be
dotage
,
)
so
God
doth
laugh
them
to
scorne
,
and
their
wisedome
is
turned
to
folly
.
He
confoundeth
the
counsell
of
Achitophel
.
2.
Sa.
17.29
.
And
at
the
last
day
they
shal
say
,
Behold
,
these
whom
we
thought
fooles
,
are
like
the
Angels
of
God
.
Verse
6.
I
am
bowed
and
crooked
very
sores
,
I
go
mourning
all
the
day
.
HE
proceedeth
in
the
enlarging
of
his
extreme
troubles
,
wherewith
he
was
oppressed
:
so
that
it
is
a
wonder
to
thinke
,
how
his
faith
could
beare
vp
such
a
heape
of
euils
.
And
where
he
saith
,
he
was
bowed
and
crooked
,
he
sheweth
how
farre
he
was
humbled
vnder
the
mightie
hand
of
God
.
1.
Pet.
5.6
.
And
he
seemeth
to
oppose
his
great
deiection
and
down-casting
to
the
proud
pertinacie
of
many
,
who
striue
so
against
God
,
that
none
of
his
rods
can
humble
them
;
who
albeit
they
be
fearfully
shaken
and
cast
downe
,
so
that
they
are
forced
to
bow
their
bodie
,
yet
their
mind
remaineth
so
obstinate
,
as
though
they
had
sinewes
of
iron
in
their
necks
,
that
they
lift
vp
their
hearts
against
God
.
Therefore
this
circumstance
of
his
crooking
and
bowing
,
is
an
argument
to
moue
God
to
pitie
his
case
,
because
he
is
not
an
obstinate
sinner
,
and
one
who
is
rebellious
,
but
one
cast
downe
at
the
correction
which
he
gat
.
Doctrine
.
There
is
no
fitter
remedy
for
vs
to
be
deliuered
,
then
by
humbling
our selues
vnder
the
hand
of
God
.
Whereby
we
are
taught
,
that
there
is
no
better
remedie
for
vs
then
to
cast
off
our
pride
,
and
bow
our selues
vnder
Gods
hand
;
yea
the
heauier
that
Gods
hand
be
,
the
more
deiected
should
we
be
.
And
therefore
Dauid
addeth
,
he
is
crooked
very
sore
.
The
word
in
the
originall
,
meod
,
signifying
very
greatly
and
vehemently
,
sheweth
vnto
vs
,
that
his
griefes
and
sorrowes
were
not
common
but
extraordinarie
;
and
God
vseth
to
make
his
children
examples
of
his
chastisements
,
Nota.
who
made
themselues
examples
of
sin
to
the
world
.
I
go
mourning
all
the
day
.
The
Hebrew
word
koder
,
signifieth
blacknesse
,
as
one
that
walketh
in
mourning
clothes
.
For
the
black
colour
is
a
token
of
grauitie
and
sadnesse
.
But
I
am
rather
of
the
opinion
,
that
his
meaning
is
,
of
the
blacknesse
of
his
skin
.
For
we
know
,
that
men
whose
heart
is
oppressed
with
dolour
,
do
lose
their
naturall
colour
;
as
Dauid
saith
,
Psal.
119.
I
am
like
a
bottle
in
the
smoke
.
Sin
changeth
mans
beauty
into
deformitie
.
For
we
see
that
sinne
deformeth
and
disgraceth
men
so
,
that
it
turneth
their
fatnesse
into
leannesse
,
and
beautie
into
deformitie
;
as
the
same
Prophet
saith
in
another
place
,
When
God
afflicteth
man
for
sin
,
Psal.
39.12
.
th
n
he
waxeth
woe
and
wan
:
and
in
the
22
Psal.
vers
15.
My
strength
is
dried
vp
like
a
potsheard
.
A
fearfull
example
is
set
downe
by
Ieremie
in
his
Lamentations
,
Chap.
4.
ver.
7
,
8.
Her
Nazarites
were
purer
then
the
snow
,
and
whiter
then
the
milke
;
they
were
more
ruddie
in
body
then
the
red
precious
stones
;
they
were
like
polished
Saphir
:
now
their
visage
is
blacker
then
a
coale
,
they
cannot
know
them
in
the
streets
;
their
skin
cleaueth
to
their
bones
,
it
is
withered
like
a
stocke
.
All
the
day
.
The
continuance
of
his
paine
amplifieth
the
same
.
For
if
a
man
had
some
relaxation
or
breathing
,
he
might
gather
new
strength
for
a
new
assault
.
Iob
complaineth
of
the
like
dealing
;
for
when
he
had
bin
vexed
all
the
day
,
he
said
,
My
couch
will
giue
me
rest
;
but
thou
affrayest
me
with
visions
.
Herein
haue
we
to
learne
,
Iob
7.14
.
patiently
to
beare
Gods
corrections
,
Beare
patiently
afflictions
,
since
God
hath
dealt
more
hardly
with
better
then
we
are
.
when
now
and
then
it
pleaseth
him
to
lay
them
vpon
vs
,
as
sicknes
,
pouertie
,
infamie
,
&c.
whereby
others
better
then
we
,
haue
bin
more
rigorously
handled
then
we
are
.
Verse
7.
For
my
reines
are
full
of
burning
,
and
there
is
nothing
sound
in
my
flesh
.
TO
moue
God
to
pitie
him
,
he
layeth
open
all
his
sores
;
euen
as
a
begger
wil
lay
open
to
the
view
of
all
the
people
his
wounds
and
sores
,
to
moue
them
to
haue
compassion
on
him
.
The
patient
vnfoldeth
his
wounds
to
the
Physitian
,
Simil.
so
should
we
vnfold
our
griefes
,
miseries
and
necessities
to
the
Lord
our
God
,
that
he
with
the
pitifull
eye
of
the
Samaritan
,
Luk.
10.33
may
close
and
cure
them
.
In
this
verse
he
pointeth
out
his
inward
diseases
in
the
former
words
,
My
reines
are
full
of
burning
;
and
his
outward
in
the
latter
words
,
And
there
is
no
soundnesse
in
my
flesh
.
He
was
vniuersally
tormented
,
both
within
and
without
.
Should
not
this
asswage
our
griefe
,
when
God
visiteth
vs
in
any
one
part
of
our
bodie
,
seeing
Dauid
was
visited
in
them
all
.
The
word
Csihelim
,
is
diuersly
expounded
;
but
I
agree
best
with
those
that
call
it
the
reines
,
vnder
the
loines
,
and
by
a
Metonymie
,
the
generatiue
facultie
.
For
the
strength
of
man
is
in
the
loiues
:
and
it
is
mentioned
of
the
children
who
came
out
of
the
loines
of
Iacob
:
and
in
the
35.
of
Genesis
,
vers.
11.
Kings
shall
come
out
of
thy
loins
.
And
in
Prouerb
.
31.17
.
she
girdeth
her
loines
with
strength
.
So
that
,
as
Dauid
gaue
his
strength
to
sin
,
and
that
filthy
act
of
adulterie
;
so
God
punisheth
those
same
parts
which
did
offend
his
Maiestie
.
Obserue
Gods
iustice
against
whorehunters
.
And
commonly
God
in
his
righteous
iudgement
recompenceth
whore-hunters
and
harlots
with
filthy
consumptions
in
those
places
whereby
they
took
pleasure
to
offend
God
.
Therefore
giue
not
your
strength
to
sinne
,
Rom.
6.13
.
nor
your
members
to
be
weapons
of
iniquitie
,
remembring
that
sentence
of
the
learned
Father
,
Per
quod
quis
peccat
,
per
idipsum
punitur
,
Man
is
punished
by
that
selfe
same
thing
,
by
which
he
sinned
.
Of
the
latter
part
of
this
verse
is
spoken
before
,
in
the
beginning
of
the
third
verse
.
Verse
8.
I
am
weakned
and
sore
broken
:
I
roare
for
the
very
griefe
of
my
heart
.
Againe
by
diuers
formes
of
speaking
he
expresseth
the
intolerable
vehemencie
of
his
paine
,
that
it
rent
and
brayed
him
,
and
forced
him
,
not
to
crie
,
but
to
roare
as
a
Lion
.
See
ye
not
such
a
weight
of
miserie
which
sinne
bringeth
on
mans
bodie
and
soule
,
forcing
God
to
disgrace
his
owne
image
,
that
pleasant
pourtraiture
of
mans
bodie
and
soule
,
which
he
builded
vp
for
his
glorie
,
and
to
breake
it
downe
and
turne
it
into
ashes
,
and
to
deface
that
picture
which
he
painted
so
gloriously
and
artificially
,
that
he
taketh
as
much
pleasure
to
pull
it
downe
as
did
to
reare
it
vp
,
to
cut
downe
his
carued
worke
,
verse
1
to
be
angrie
and
chastise
that
child
whom
he
loued
so
well
;
verse
2
to
shoote
his
arrowes
at
his
spouse
whom
he
kept
in
his
bosome
;
verse
3
to
turne
his
hand
which
fed
him
,
to
correct
him
;
to
afflict
that
flesh
which
he
cherished
;
verse
4
to
lay
burdens
on
him
whom
he
eased
;
verse
5
to
putrifie
him
whom
he
beautified
;
verse
6
to
bow
him
whom
he
straightened
;
verse
7
and
to
turne
his
laughter
into
mourning
,
verse
8
and
his
beautie
into
blacknes
and
deformitie
;
his
warming
into
burning
;
his
strength
into
weaknesse
;
his
manly
speaking
into
beastly
roaring
.
Ye
may
see
therefore
how
sinne
can
turne
Gods
good
disposition
towards
vs
into
hard
dealing
,
his
louing
lookes
into
a
frowning
countenance
.
Sin
enfeebleth
mans
nature
.
But
where
he
saith
,
he
is
weakned
,
it
is
euident
,
that
sinne
enfeebleth
mans
nature
.
As
we
may
cleerly
perceiue
in
Samson
and
Dauid
.
For
when
Goliah
and
all
Dauids
enemies
were
not
able
to
ouercome
him
,
1.
Sam.
17.
his
owne
sinne
weakneth
him
.
And
when
Samson
killed
a
thousand
Philistins
,
Iudg.
15.15
&
16.9.21
.
and
no
bands
were
able
to
keep
him
fast
,
his
owne
sinne
made
him
a
slaue
to
the
Philistims
.
And
in
like
maner
he
complaineth
of
his
roaring
,
as
he
did
in
the
22.
Psal.
verse
1.
So
that
,
as
sinne
changeth
vs
into
beasts
,
and
through
it
we
liue
as
beasts
;
so
in
the
end
it
will
make
vs
to
crie
as
beasts
.
Then
let
vs
liue
as
men
,
subduing
by
reason
our
beastly
passions
and
affections
;
and
like
Christian
men
let
vs
ouercome
the
same
by
the
Spirit
of
grace
which
is
in
Christ
Iesus
,
that
we
may
speake
to
God
as
children
,
crying
Abba
,
Father
.
Rom.
8
,
15.
Verse
9.
Lord
,
I
powre
my
whole
desire
before
thee
,
and
my
sighing
is
not
hid
from
thee
.
THis
desire
is
a
desire
of
mercie
and
forgiuenesse
,
and
of
his
fauour
,
and
to
walk
innocently
and
holily
before
him
.
For
God
looketh
to
the
purpose
of
mans
heart
in
repentance
,
more
then
to
the
words
of
his
outward
confession
.
For
albeit
Ezekiah
chattered
like
a
swallow
,
and
mourned
like
a
done
,
Esa.
38.14
.
turning
him
to
the
wall
;
yet
the
Lord
said
,
I
heard
thy
prayers
,
and
saw
thy
teares
.
This
is
the
desire
of
mercie
,
of
which
the
Apostle
Paul
speaketh
,
2.
Cor.
7.12
calling
it
epipthesis
.
My
whole
desire
.
By
this
he
would
shew
,
that
he
parted
not
his
thoughts
betweene
God
and
the
diuell
,
or
his
flesh
and
the
world
,
but
keepeth
a
sound
and
a
whole
heart
to
God
.
He
would
not
deuide
the
child
,
1.
Ki●
.
3.26
but
keepe
it
altogether
for
God
:
whereas
the
worldlings
do
farre
otherwise
,
Against
by
poeri●●
.
giuing
their
countenance
&
outward
shew
of
holinesse
and
repentance
to
the
Lord
,
and
keeping
that
which
is
best
to
sinne
.
Which
sort
of
dealing
the
Lord
euer
did
abhorre
.
Esa.
29.13
.
This
people
come
to
me
with
their
lips
,
but
their
heart
is
farre
away
from
me
.
Thirdly
,
he
taketh
God
to
be
witnesse
,
who
is
onely
cardiognostes
,
the
searcher
of
the
heart
.
And
such
should
be
our
disposition
in
Gods
seruice
,
that
albeit
our
heart
be
not
so
well
disposed
as
it
should
be
,
yet
we
may
protest
of
the
soundnesse
thereof
,
that
it
is
not
false
or
double
.
And
my
sighing
.
Yet
againe
he
protesteth
of
his
sinceritie
and
vprightnesse
,
that
in
his
heart
there
is
no
guile
;
that
not
onely
his
purposes
are
vpright
before
God
,
but
also
his
sobs
and
sighs
.
For
sighs
may
be
counterfet
,
as
the
Hiena
doth
a
mans
voice
,
and
Crocodile
doth
teares
.
In
euery
action
of
religion
,
In
Gods
seruice
vse
always
since●itie
and
vprightne●
but
especially
in
repentance
,
we
are
to
present
our
vprightnesse
and
sincerity
before
God
,
that
we
do
it
from
a
single
minde
,
without
counterfeit
hypocrisie
;
wherein
albeit
we
may
delude
mon
,
yet
can
we
not
mocke
God
,
who
esteemeth
our
seruice
by
our
intention
,
and
not
by
our
action
.
For
men
onely
can
iudge
by
our
actions
,
but
God
by
our
vpright
intentions
.
Verse
10.
Mine
heart
panteth
,
my
strength
faileth
me
:
and
the
light
of
mine
eyes
,
euen
they
are
not
mine
owne
.
WHen
he
hath
protested
of
the
sinceritie
of
his
repentance
,
hee
falleth
forth
to
his
former
passions
,
that
his
heart
is
troubled
,
confused
,
circumagitate
,
and
caried
about
,
as
it
were
giddie
,
troubled
with
diuers
cogitations
,
and
rolling
about
,
scarce
knowing
what
he
was
doing
.
The
Hebrew
word
signifieth
such
an
agitation
,
which
maketh
him
to
wag
,
and
thereby
breedeth
such
anxietie
,
that
he
as
destitute
of
all
counsell
,
knoweth
not
what
he
doth
.
For
when
men
are
disquieted
,
they
turne
them
on
all
sides
,
not
knowing
what
to
do
first
.
When
the
sorrow
and
dolour
rageth
,
the
heart
vseth
to
pant
and
leape
insolently
;
and
therefore
he
saith
,
that
his
heart
panteth
,
and
goeth
about
,
as
it
were
altogether
inuerted
;
but
faith
setleth
our
heart
,
and
fixeth
it
on
God
.
This
wagging
error
did
shake
Dauid
so
far
,
that
he
remembred
not
himself
;
albeit
he
leaned
to
the
promises
of
God
,
yet
through
humane
fragilitie
he
wauered
a
little
.
Gen.
7.18
.
Albeit
the
Arke
of
Noah
was
assured
by
Gods
couenant
,
not
to
be
drowned
,
yet
it
was
tossed
vehemently
;
and
Peter
,
Mat.
14
30.
albeit
by
faith
he
walked
on
the
sea
,
yet
he
sanke
at
the
sight
of
the
waues
.
So
let
vs
alwayes
remember
,
that
there
is
no
perfection
in
our
faith
,
Our
faith
hath
its
owne
defects
,
and
our
prayers
their
wauerings
.
but
that
it
hath
the
owne
defects
and
infirmities
;
yea
in
our
prayers
we
haue
our
owne
wauerings
,
till
God
call
vs
home
to
himself
.
And
if
we
haue
such
agitations
in
our
prayers
in
the
time
of
our
rest
,
what
maruell
though
we
be
disquieted
in
the
time
of
our
tentations
:
as
a
ship
in
a
tempest
catied
to
and
fro
,
as
Iob
and
Dauid
that
we
keep
not
a
constant
course
in
trouble
,
when
we
cannot
do
it
in
prosperitie
.
My
strength
faileth
me
.
Behold
what
benefit
man
getteth
by
sinne
,
euen
debilitie
and
weaknesse
;
we
become
through
it
a
prey
to
our
enemies
.
And
the
light
of
mine
eyes
,
euen
they
are
not
mine
owne
.
The
effect
of
the
former
is
euident
in
the
sight
of
his
eyes
,
which
he
said
in
the
sixt
Psalme
were
dimmed
.
For
his
eies
were
instruments
of
sinne
,
full
of
adulterie
,
when
he
made
not
a
couenant
with
them
.
Vse
therefore
thine
eyes
rightly
O
man
,
lest
those
who
looke
through
the
windowes
,
Eccle.
12.3
grow
dim
before
the
time
.
To
whom
cometh
bleerdnesse
of
eyes
,
Pro
23.29
30.
&c.
saith
Salomon
?
and
he
answereth
,
To
those
that
look
to
the
red
wine
,
and
tarie
long
at
wine
,
to
them
that
go
and
seeke
mixed
wine
,
that
is
,
by
art
to
make
wine
stronger
and
more
pleasant
.
Not●
.
I
like
well
of
the
iudgement
of
the
Fathers
,
who
thinke
that
his
teares
had
dazeled
his
sight
.
And
would
to
God
that
when
our
sight
faileth
,
it
were
by
teares
of
true
repentance
;
that
our
consciences
may
beare
vs
witnesse
,
that
where
sinne
abounded
by
wantonnesse
,
grace
superabounded
by
sorrow
.
Albeit
it
destroyeth
nature
,
it
repaireth
grace
in
vs
.
And
is
not
that
a
good
change
in
vs
,
that
when
the
eyes
of
our
bodie
do
decay
,
the
eyes
of
our
minde
are
renewed
;
Christ
saying
vnto
vs
,
Luk.
18.
Ephatha
,
be
opened
.
I
thinks
also
,
that
when
men
spend
their
eyes
vpon
continuall
reading
of
the
Scriptures
and
holy
writers
,
Now
to
spend
our
eies
rightly
and
thereby
contract
dimnesse
,
and
some
also
blindnesse
,
they
spend
them
in
a
good
cause
;
which
too
few
do
;
but
rather
spend
nights
and
dayes
in
reading
idle
writings
of
prophane
and
fuperstitious
men
,
which
prouoke
them
to
wantonnesse
,
or
infect
their
minds
with
heresies
.
Bernard
writing
vpon
the
Assumption
of
the
blessed
Virgin
,
Ser.
5.
bringeth
in
three
things
which
impeach
the
light
of
the
eye
;
contracted
humors
,
blindnesse
,
or
any
outward
impediment
,
as
dust
,
smoak
,
What
things
take
away
the
sight
of
the
eyes
.
&c.
For
,
saith
he
,
the
blindnesse
is
the
ignorance
of
God
;
the
dust
is
the
cares
of
the
world
;
the
filthy
humours
are
the
abundance
of
sin
,
which
floweth
in
such
measure
,
that
all
the
three
stayeth
our
sight
of
Christ
.
Age
also
and
sicknesse
dimmeth
our
eyes
,
but
sin
doth
dim
them
more
then
any
other
thing
whatsoeuer
.
That
we
may
conclude
this
verse
,
obserue
the
glorie
of
God
in
giuing
light
to
our
eyes
,
Doctrine
.
Gods
great
power
manifested
in
making
the
eye
.
in
placing
so
great
a
light
in
so
little
an
organ
as
the
apple
or
pupill
of
the
eye
,
which
is
the
least
part
of
the
eye
,
yet
all
the
light
is
closed
within
that
,
that
it
may
looke
vp
to
the
starres
,
as
a
little
star
it selfe
,
and
from
thence
is
retroflected
or
brought
backe
againe
,
when
as
the
beames
of
the
Sunne
neuer
passe
the
mid
region
of
the
aire
.
Whereby
we
are
taught
to
admire
his
Maiesties
worke
in
this
little
creature
;
as
also
to
vse
this
light
rightly
,
not
abusing
it
in
wantonnesse
,
as
those
who
haue
their
eies
full
of
adulterie
;
nor
in
malice
,
hauing
eyes
of
reuenge
;
nor
in
couetousnesse
,
Pro.
23.6
.
as
those
who
haue
an
euill
eye
,
as
I
haue
spoken
before
.
And
finally
let
vs
know
,
that
if
his
Maiestie
hath
closed
within
so
little
roome
so
great
a
light
now
,
If
our
eyes
see
so
cleerly
now
being
imperfect
,
how
cleerly
shal
they
see
being
made
perfect
in
heauen
.
vnspeakable
shall
the
brightnesse
of
that
light
be
,
when
we
shal
be
glorified
,
and
our
eyes
perfected
.
For
when
we
cannot
now
behold
the
Sun
,
then
our
eyes
shall
be
brighter
then
the
Sunne
,
and
see
that
euerlasting
Trinitie
,
and
the
Angels
in
eternall
glorie
.
Verse
11.
My
louers
and
my
friends
stand
aside
from
my
plague
,
and
my
kinsmen
stand
a
far
off
.
NOw
he
addeth
some
new
circumstances
to
augment
the
heauinesse
of
his
euill
,
by
which
he
might
prouoke
God
to
mercie
;
namely
,
that
he
was
left
alone
by
such
,
whom
either
nature
should
haue
bound
to
him
,
as
his
brethren
and
kinsmen
;
or
of
acquaintance
,
as
his
familiars
,
of
whom
Solomon
said
,
that
a
friend
is
nearer
then
a
brother
.
Pro.
18.24
This
might
haue
come
either
through
disdainfulnesse
,
that
they
were
ashamed
of
his
crosses
,
as
is
the
custome
almost
of
all
men
.
For
in
prosperitie
,
when
they
see
a
man
in
a
good
case
,
then
they
forge
acquaintance
on
him
;
A
man
in
prosperitie
hath
many
friends
,
in
aduersitie
few
or
none
.
they
alledge
they
are
of
his
kinred
and
blood
,
and
come
of
his
house
,
though
they
be
not
in
any
degree
of
his
kinred
:
but
when
he
is
distressed
and
in
aduersitie
,
though
they
were
of
his
kinred
,
they
will
be
as
Iobs
friends
,
and
looke
not
se●en
dayes
onely
,
Iob
2
.
13●
but
seuen
yeares
a
for
on
him
,
and
misknow
him
,
or
for
feare
to
purchase
hatred
for
his
cause
.
Thus
through
feeblenesse
they
refuse
him
help
,
and
stand
aside
from
his
plague
,
wherby
they
did
greatly
exaggerate
his
griefe
,
in
that
when
he
flourished
they
followed
him
,
when
he
was
troubled
they
did
forsake
him
;
whereof
he
complaineth
at
another
time
,
Psal.
142.4
Iob
6.15
.
Luk.
23.49
2.
Tim.
4.16
.
I
looke
to
the
right
hand
,
and
none
knoweth
me
.
And
Iob
,
My
brethron
passed
by
me
.
And
when
Christ
was
naked
on
the
crosse
,
his
friends
stood
a
farre
off
.
And
Saint
Paul
saith
,
In
my
first
defence
none
was
with
me
,
but
all
left
me
.
By
which
examples
we
shold
be
enarmed
with
patience
,
Though
all
forsake
vs
,
God
cleaueth
to
vs
.
though
all
forsake
vs
,
if
God
be
with
vs
.
For
our
God
will
not
leaue
vs
,
or
be
ashamed
of
vs
,
or
be
afraid
to
assist
vs
.
Therefore
also
saith
Dauid
,
Psal.
31
.
1●
&
5●
.
●3
.
I
am
forgotten
as
a
dead
man
out
of
mind
:
I
am
like
a
broken
vessell
.
And
in
another
place
:
But
it
was
thou
,
O
my
companion
,
my
guide
and
my
familiar
,
which
delighted
to
consult
together
,
and
went
vnto
the
house
of
God
as
companions
.
And
,
I
am
become
a
stranger
to
my
brethren
,
euen
an
alien
to
my
mothers
sonnes
.
Psal.
69.8
.
&
88.8.18
.
And.
Thou
hast
put
away
my
acquaintance
far
from
me
,
and
me
to
be
abhorred
of
them
:
I
am
shut
vp
,
and
cannot
get
forth
;
and
my
louers
and
friends
hast
thou
put
farre
from
me
,
and
mine
acquaintance
hid
themselues
.
And
Isaias
the
Prophet
saith
,
I
looked
and
there
was
none
to
helpe
,
Isa.
63.5
.
Zech.
13.6
.
and
I
wondred
that
there
was
none
to
vphold
.
And
Zechariah
,
Thus
was
I
wounded
in
the
house
,
of
my
friends
.
And
Iob
:
Iob
6.13
.
&
19.13.14
15.16.17.18.19
.
&
30.1
.
Is
it
not
so
,
that
in
me
there
is
no
help
?
and
that
strength
is
taken
from
me
.
And
,
He
hath
remoued
my
brethren
farre
from
me
.
And
also
,
My
acquaintance
were
strangers
vnto
me
,
&c.
And
,
But
now
those
that
are
yonger
then
I
am
,
mocke
me
;
yea
those
whose
fathers
I
haue
refused
to
set
with
the
dogs
of
my
flocks
.
Iulius
Caesar
said
to
Brutus
stabbing
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
thou
also
my
sonne
?
And
Apollinarius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Coram
amici
timuerunt
:
pedes
vero
firma
verunt
socij
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Qui
vero
me
prope
euntes
,
de
longe
recesserunt
.
Many
of
the
Fathers
expound
this
of
false
teachers
,
Against
false
teachers
,
who
,
in
time
of
trouble
forsake
the
flocke
.
Bern
ser.
77
in
Cantie
.
who
then
looke
a
farre
off
to
the
sheepe
and
their
people
,
when
they
should
be
most
comfortable
to
them
in
the
day
of
their
trouble
.
Those
are
but
hirelings
,
who
seeing
the
wolf
coming
do
leaue
the
flock
.
Woe
be
vnto
those
men
who
abound
in
the
world
,
to
whom
shame
and
condemnation
doth
appertaine
.
Dauid
had
experience
of
this
in
Absolon
his
sonne
.
Amasa
his
nephew
,
Achitaphel
his
Counceller
.
By
this
expenence
of
Dauid
let
vs
learne
,
Doctr.
No
coniunction
can
stand
▪
vnlesse
it
be
in
God
.
that
there
is
no
coniunction
so
strict
,
if
it
be
not
in
God
which
can
be
able
to
bind
any
flesh
to
vs
.
For
the
bonds
of
nature
are
very
weake
,
because
the
ground
of
them
is
but
fleshly
,
that
is
brittle
and
inconstant
.
Therefore
let
vs
not
trust
in
flesh
and
blood
.
Woe
be
vnto
him
who
putteth
his
strength
in
man
.
Ier.
17.5
.
Next
,
Trouble
trieth
our
friends
.
Trouble
trieth
who
are
friends
.
Iob
6.15
.
●
They
will
be
vnto
thee
as
a
brooke
,
and
as
a
broken
tooth
in
the
day
of
thy
aduersitie
.
I
know
the
proofe
of
them
;
and
if
thou
wilt
not
trust
me
,
then
thou
shalt
learne
by
thine
owne
experience
,
when
thou
shalt
stand
in
need
of
their
comfort
.
They
will
be
as
a
broken
reed
,
2.
Ki.
18.21
which
,
howsoeuer
it
may
seem
to
be
a
precious
staffe
,
if
thou
leane
vnto
,
not
onely
will
faile
thee
,
but
iniure
thee
,
and
pierce
thy
hand
.
There
are
many
rarities
in
the
world
,
which
men
seeke
after
,
but
there
is
not
it
well
ra●er
then
to
find
in
all
thy
life
a
faithfull
,
A
rare
thing
to
find
a
trustie
and
faithfull
friend
.
constant
and
secret
friend
,
whom
if
thou
can
find
,
to
keepe
him
is
better
then
gold
.
It
is
written
of
Alexander
,
that
coming
to
the
sepulcher
of
Achilles
,
he
wept
,
saying
,
Plut
in
vita
Alexandri
.
O
foelicem
inuenem
,
qui
Homerum
laudum
suarum
depredicatoram
,
&
vnicum
fidelem
amicum
Patroclum
inuenerit
:
O
happy
youth
,
who
found
such
a
preacher
of
his
praises
as
Homer
was
,
and
such
a
faithfull
friend
as
Patroclus
.
Valerius
Maximus
maketh
mention
of
two
,
who
kept
constant
kindnesse
.
Pythias
and
Damon
,
of
whom
the
one
being
adiudged
to
death
on
a
certaine
day
,
the
other
entered
himselfe
in
his
fellow
companions
place
,
til
he
went
home
to
put
his
affaires
in
order
,
who
abode
vntill
the
very
last
day
,
and
then
came
:
which
thing
the
Tyrant
seeing
and
admiring
,
pardoned
the
other
,
desiring
that
they
would
admit
him
the
third
of
their
societie
.
Should
not
we
be
ashamed
that
are
called
Christians
,
that
neither
loue
nor
truth
can
be
found
amongst
vs
.
We
loue
for
gaine
,
and
we
discord
for
gaine
:
The
heathens
may
condemne
Christians
,
amongst
whom
loue
and
truth
is
rare
to
be
found
.
Luk
18.18
.
Mat.
10.36
and
therefore
those
Heathenish
people
shall
condemne
vs
at
the
latter
day
.
Now
is
found
to
be
true
that
sentence
which
our
Sauiour
foretold
,
that
in
the
latter
dayes
faith
nor
loue
should
not
be
found
in
the
earth
;
and
loue
should
wax
cold
,
the
father
against
the
son
,
&c.
a
mans
enemies
should
be
those
of
his
owne
house
.
Verse
12.
They
also
that
seeke
after
my
life
,
lay
snares
:
and
they
that
go
about
to
do
me
euill
talke
wicked
things
,
and
imagine
deceit
continually
.
BEllarmine
expoundeth
this
and
all
the
rest
typically
of
Christ
,
which
may
stand
,
but
he
omitteth
the
literall
interpretation
of
the
person
of
Dauid
,
and
the
common
estate
of
Christs
members
.
The
substance
of
it
,
is
:
Seeing
my
friends
furnish
me
no
comfort
,
but
look
vpon
me
a
far
off
,
carelesse
of
me
,
yet
mine
enemies
are
not
idle
against
me
,
but
set
themselues
by
all
their
engine
and
labour
to
destroy
me
.
When
friends
are
slow
in
helping
,
foes
are
most
busie
.
For
it
commeth
often
to
passe
,
that
when
our
friends
are
slow
in
helping
vs
,
our
foes
are
earnest
against
vs
.
Our
friends
should
blush
,
that
the
wicked
should
be
more
instant
against
vs
,
then
they
are
to
maintaine
vs
.
But
it
is
no
wonder
,
since
by
nature
men
are
more
bent
and
prone
to
euill
,
then
to
do
good
things
.
By
constraint
they
do
good
,
but
willingly
they
commit
euill
.
He
describeth
his
enemies
,
1.
from
their
malice
:
2.
from
their
meanes
to
performe
it
:
3.
from
their
continuance
.
Their
malice
in
two
,
they
sought
his
life
,
and
deuised
euill
things
against
him
.
The
meanes
,
meditating
and
musing
euill
,
and
taking
counsell
.
Next
,
speaking
euill
;
last
,
doing
euil
,
laying
snares
by
craft
(
like
fowlers
)
to
take
my
life
.
Their
profit
and
pastime
was
to
vndo
me
.
The
order
is
here
inuerted
;
for
meditating
properly
precedeth
speaking
,
and
speaking
doing
:
but
in
the
words
of
the
text
it
is
otherwayes
;
their
malice
extendeth
to
the
highest
degree
,
they
will
not
be
contented
to
banish
him
,
prison
him
and
reuile
him
,
nothing
can
satisfie
their
thirst
but
his
blood
.
This
is
the
enuie
of
the
Serpent
against
the
seed
of
the
woman
.
The
Diuell
is
a
murderer
,
and
so
are
his
children
.
The
wild
beasts
do
prey
vpon
the
poore
sheep
,
and
its
blood
is
sweete
to
their
taste
:
so
are
the
cruell
and
bloody
Papists
of
the
Iesuitical
sect
,
so
much
gape
for
the
blood
of
Christians
,
that
albeit
we
professe
one
God
,
one
Christ
,
Against
the
cruell
malice
of
Iesuites
.
one
Bible
and
Scripture
,
no
bonds
can
bind
them
to
vs
.
They
will
be
content
rather
to
agree
with
Iewes
(
who
denie
Christ
,
to
whom
Synagogues
in
Rome
are
not
denied
by
the
Pope
)
or
with
Turks
(
with
whom
they
haue
often
taken
assurance
,
to
the
preiudice
of
Christians
)
yea
with
the
Diuell
himselfe
,
by
witchcraft
and
Necromancie
;
but
there
is
no
agreement
betweene
them
and
the
sincere
professors
of
the
Gospell
:
they
paint
them
as
horned
diuels
;
they
raise
vp
Princes
to
shed
their
blood
vnkindly
,
and
vnnaturally
to
triumph
on
their
owne
funerals
.
Thus
the
Iesuites
,
enemies
of
all
Common-weales
,
powder-blowers
of
all
kingdomes
,
to
be
exploded
from
all
Christians
,
casten
in
in
the
end
of
the
world
as
vials
to
powre
forth
Gods
anger
vpon
the
inhabitants
of
the
earth
.
They
are
onely
to
haue
their
name
translated
from
Iesus
to
Iudas
,
and
so
to
be
named
Iudasites
.
They
deuised
euill
against
him
.
And
what
can
be
euill
,
if
blood
and
crueltie
be
not
euil
against
the
Creator
and
creature
.
If
they
did
it
ignorantly
,
it
were
tolerable
;
but
ye
know
they
do
against
their
conscience
.
They
think
when
they
slay
vs
,
they
do
God
good
seruice
,
as
our
Sauiour
faith
;
but
they
are
murderers
.
And
therefore
the
Lord
open
their
eyes
,
that
they
may
see
what
they
do
,
and
their
eares
may
heare
Christ
saying
vnto
them
,
Acts
9.4
.
Saul
,
Saul
why
persecutest
thou
me
?
The
second
point
,
is
the
meanes
which
they
vsed
against
him
;
their
puposes
,
their
words
,
and
their
actions
.
The
last
word
of
the
verse
,
they
meditated
,
is
the
ground
of
the
rest
of
their
mischiefes
.
They
meditated
,
they
consulted
:
for
wr●ngs
done
rashly
,
are
lesse
dangerous
,
and
more
excusable
,
out
of
a
splene
and
choler
;
but
ad●●●ed
euils
are
more
fearfull
,
and
more
hardly
to
be
eschued
,
laying
the
grounds
and
pillars
of
their
proceedings
vpon
some
s●re
●uld
.
But
we
haue
one
aduanta●●e
,
A
comfort
to
Gods
children
,
that
God
can
disappoint
the
wickeds
counsell
.
●
Kin.
5.9
.
Iob
15.35
.
Psal.
56.2
.
Psal.
94.20
.
that
God
is
present
in
all
their
counsels
,
a●d
can
not
onely
reueale
them
,
but
also
d
●●ppoint
them
:
as
the
counsels
of
the
king
of
Aram.
They
haue
trauelled
with
vanitie
,
and
brought
forth
lies
and
wind
for
their
tr●uels
.
And
from
the
abundance
of
their
heart
,
their
mouth
spake
.
What
?
Vanities
,
iniquities
.
Mine
enemies
would
daily
swallow
me
vp
;
for
many
sight
against
me
.
Vnrighteousnesse
:
Hath
the
throne
of
iniquitie
fellowship
with
thee
?
which
forgeth
wrong
for
a
law
.
And
many
other
significations
,
as
,
labour
,
sharpnesse
,
&c.
See
how
this
one
word
comprehendeth
many
mischifes
,
which
flow
from
a
cruel
heart
against
Gods
children
.
The
heart
of
man
is
deep
,
and
excogitateth
a
world
of
euils
,
and
they
busie
themselues
so
about
that
businesse
,
that
they
forget
themselues
.
Yet
this
is
a
comfort
to
vs
,
that
all
their
speeches
,
calling
vs
Diuels
,
Hugonites
,
seditious
,
and
what
not
,
are
all
but
vanities
,
Nota.
as
they
are
vaine
men
who
style
vs
so
.
Finally
,
those
their
meditations
&
communications
,
which
proceeded
from
cruell
hearts
,
burst
forth
in
actions
which
were
mixed
with
craft
,
and
so
much
the
more
perillous
,
for
they
are
said
to
lay
snares
for
him
;
taking
the
metaphor
from
hunters
,
fowlers
or
fishers
,
whose
trade
is
onely
to
catch
birds
,
beasts
and
fishes
by
their
engines
and
policie
,
seeing
hardly
they
can
be
taken
otherwayes
.
So
these
bloodie
Nimrods
,
mightie
hunters
before
the
Lord
,
Gen.
8.9
.
Psal.
124.
those
fowlers
who
lay
grins
,
who
lay
nets
to
snare
Gods
Saints
God
shall
disappoint
them
.
In
them
,
both
craft
and
cruelty
are
conioyned
;
Satan
more
to
be
feared
because
of
his
craft
,
them
cruelty
and
Satan
is
not
so
much
to
be
feared
being
a
Lion
,
as
being
a
Serpent
.
Pharaoh
said
,
Let
vs
worke
wisely
with
them
,
Exod.
1.10
.
that
is
,
craftily
.
Lord
keepe
thy
Church
from
the
policie
and
craft
of
hypocrites
,
more
then
from
their
sword
and
open
violence
.
Verse
13.
But
I
as
a
deafe
man
heard
not
,
and
am
as
a
dumbe
man
which
openeth
not
his
mouth
.
NOw
Dauid
declareth
his
singular
mansuetude
and
meeknesse
,
against
the
perfidie
and
violence
of
his
enemies
,
that
he
became
as
a
deafe
and
a
dumbe
man
,
who
vsed
no
confutations
against
the
sycophanties
and
calumnies
of
his
enemies
,
but
suffered
patiently
.
He
answereth
them
by
silence
and
taciturnitie
,
as
Christ
himselfe
did
before
Pilat
,
Herod
and
Caiaphas
.
Mat.
27.12
14.
Luk.
23.9
.
For
there
is
a
time
to
speake
to
a
foole
,
and
a
time
to
be
silent
.
When
thy
particular
is
touched
,
be
silent
;
but
when
Gods
errand
is
a
doing
,
When
fit
to
speake
,
when
to
be
silent
.
then
speake
.
Nihil
fortius
,
nihil
egregius
,
quàm
audire
noxia
,
&
non
respondere
contraria
,
saith
the
Father
Cassiod
,
Nothing
more
couragicus
,
nothing
more
excellent
,
then
to
heare
iniuries
,
and
to
make
no
answer
againe
.
Silentium
responsi
loco
,
&c.
let
silence
be
an
answer
.
This
is
a
great
victory
of
a
Christian
to
haue
the
commandement
of
his
affections
,
A
great
victory
in
a
Christian
to
subdue
his
passions
and
not
to
reply
to
wicked
men
,
nor
to
reuile
those
who
haue
reuiled
him
;
but
blessing
those
who
curse
him
,
not
answering
to
them
.
For
by
meeting
iniurious
speeches
with
like
reproches
,
we
shew
our
impatiencie
,
depriue
God
of
his
glorie
(
to
whom
belongeth
vengeance
,
)
enarme
our
enemies
,
giuing
them
further
aduantage
,
and
expose
our
weaknesse
to
the
ludibrie
of
the
world
.
Viuendo
melius
argunitur
obtrectatores
,
quàm
loquendo
,
Slanderers
are
better
checked
by
our
life
then
our
speeches
.
Finally
,
it
were
better
to
many
that
they
were
dumbe
and
deafe
,
Against
such
as
speake
in
choler
.
then
to
speake
vntimely
in
choler
,
when
they
should
be
silent
.
For
they
giue
such
aduantage
to
the
enemy
through
their
hot
and
rash
speeches
,
and
they
stay
the
Lord
to
speke
for
them
.
So
it
were
better
their
innocencie
should
pleade
cause
,
then
they
should
mixe
their
affections
with
the
equitie
of
their
cause
.
He
saith
not
,
he
was
dumbe
and
deafe
;
in
the
probleme
of
Aphrodiseus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
in
the
father
of
Iohn
Baptist
,
Luk.
1.20
.
who
neither
heard
,
but
by
signes
,
nor
spoke
,
the
nerues
being
bound
vp
by
God
,
which
serued
both
the
senses
of
seeing
and
speaking
.
Saint
Marke
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
surdus
vix
loquens
,
deafe
searce
speaking
.
Saint
Ierome
in
Math.
8.
thinketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rather
to
be
called
deafe
then
dumbe
.
Verse
14.
Thus
I
am
as
a
man
that
heareth
not
,
and
in
whose
mouth
are
no
reproofes
.
A
Rep●tition
of
this
deafnesse
;
not
that
he
heard
not
,
but
that
he
seemed
not
to
heare
.
By
the
which
hee
would
twice
teach
vs
,
how
we
may
dissimulate
without
sin
the
opprobries
spoken
against
vs
in
our
owne
persons
,
but
we
should
heare
with
both
our
eares
the
iniurious
calumnies
spoken
against
God
.
We
can
heare
too
well
our
owne
reproches
,
but
not
the
Lords
;
Nota.
we
close
our
eares
at
the
d●shonorable
speeches
spoken
against
Gods
honour
.
And
in
whose
mouth
are
no
reproches
.
He
compareth
himselfe
to
a
dumbe
and
deafe
man
for
two
causes
.
For
first
he
would
signifie
,
that
he
was
so
wearied
with
vaine
calumnies
,
that
he
could
not
haue
time
to
speake
one
word
in
his
owne
defence
;
for
why
should
he
make
apologies
for
his
equitie
,
to
the
pertinacious
slanderers
of
his
iust
cause
.
Next
,
he
produceth
his
patience
before
God
,
to
moue
him
the
more
to
pitie
him
.
For
if
we
be
wronged
by
men
,
and
beare
it
patiently
,
it
maketh
men
to
pitie
our
case
the
more
:
much
more
pitie
wil
it
be
with
God
,
who
truly
can
consider
our
wrongs
.
If
we
are
silent
in
our
owne
cause
,
then
God
will
pitie
vs
;
Cast
thy
cause
ouer
vpon
the
Lord
.
but
if
we
take
our
owne
cause
in
hand
,
then
God
will
leaue
vs
.
So
,
if
we
would
haue
God
to
be
our
patron
and
speechman
,
let
vs
bridle
our
affections
,
and
not
giue
loose
reines
to
our
sudden
passions
.
If
it
be
possible
,
as
much
as
in
vs
is
,
Rom.
12.18
let
vs
haue
peace
with
all
men
.
Certaine
it
is
,
that
Dauid
,
if
he
might
haue
had
place
to
be
heard
,
was
able
to
maintaine
his
innocencie
;
but
when
he
saw
he
was
exempted
from
all
patrocinie
,
he
suffered
it
patiently
,
expecting
the
celestiall
Iudge
For
so
long
as
there
is
a
place
left
before
magistrates
to
a
iust
defence
,
then
it
were
a
token
of
an
euill
conscience
or
little
courage
,
if
a
man
durst
not
giue
a
reason
of
his
iust
proceeding
;
but
when
all
equitie
is
buried
,
and
no
place
left
to
reason
,
it
is
better
to
be
silent
then
to
speake
,
and
so
to
possesse
our
soules
in
patience
.
Verse
15.
For
on
thee
,
O
Lord
,
do
I
waite
:
thou
wilt
heare
me
,
my
Lord
,
my
God
.
IN
this
verse
is
contained
the
reason
which
moued
Dauid
,
albeit
he
was
tormented
with
so
heauie
a
disease
in
his
bodie
,
and
the
vnkindnesse
of
his
friends
,
yet
he
answered
not
to
their
calumnies
,
but
suffered
them
all
,
Why
Dauid
did
not
answer
to
his
rebukers
.
as
a
dumbe
and
a
deafe
man
,
to
wit
,
because
he
depended
altogether
vpon
God
.
And
truly
this
is
the
fountaine
of
true
patience
,
when
we
trusting
in
Gods
fauour
,
thereby
ouercome
all
the
tentations
of
the
world
;
to
which
vntill
we
attaine
,
we
can
neuer
be
setled
to
endure
any
assault
,
neither
to
bridle
our
furious
motions
and
perturbations
.
The
want
of
this
repose
,
maketh
men
rage
at
their
trouble
by
impatiencie
,
vttering
the
weaknesse
of
their
nature
,
requiting
railing
with
railing
,
bitternesse
with
bitternesse
,
flesh
meeting
flesh
,
and
corruption
corruption
,
as
one
fire
meeting
with
another
great
flame
,
being
far
off
from
Christian
modestie
,
which
should
be
in
vs
all
;
when
as
the
Apostle
commandeth
that
a
patient
mind
should
be
knowne
to
Phil.
4.
all
the
world
.
From
hence
come
those
recriminations
,
brawlings
,
contentions
,
declaring
that
yet
we
are
fleshly
and
not
well
setled
on
God
.
Thou
wilt
heare
me
.
He
nourisheth
his
hope
by
prayer
grounded
on
true
faith
in
his
Lord
and
Master
,
his
God
and
Father
.
He
assureth
himselfe
that
God
will
not
reiect
his
prayers
,
but
answer
them
out
of
his
fatherly
care
.
And
this
is
the
onely
way
of
perseuerance
,
when
we
being
instructed
in
Gods
promises
,
pray
earnestly
vnto
his
Maiestie
for
performance
of
the
same
.
Doctrine
.
Prayer
strengtheneth
our
faith
in
Gods
promises
,
and
hasteneth
him
to
deliuer
vs
.
Faith
taketh
hold
of
things
to
come
.
Marke
I
pray
you
,
that
the
best
meanes
by
which
ye
both
strengthen
your
owne
faith
in
Gods
promises
and
prouoke
God
to
hasten
your
deliuerie
,
is
prayer
,
by
which
we
should
giue
the
Lord
no
rest
till
he
deliuer
his
owne
Israel
.
Furthermore
,
in
this
that
he
saith
,
Thou
wilt
heare
me
;
there
is
the
voice
of
faith
certifying
it selfe
of
a
comfortable
answer
,
as
though
it
were
done
already
.
My
Lord
,
my
God
.
My
is
not
in
the
Hebrew
or
Greeke
text
;
but
it
is
his
common
word
of
application
,
as
it
was
Christs
,
My
God
,
my
God
.
The
one
is
a
word
of
power
,
the
other
of
loue
;
not
(
as
Lorinus
saith
)
of
science
;
for
then
you
might
inferre
vnder
it
all
Gods
properties
.
Learne
,
that
we
haue
to
do
with
one
that
hath
both
,
loue
as
God
,
and
power
as
Lord.
God
hath
both
power
and
will
to
helpe
vs
.
Many
haue
power
to
help
vs
,
who
beare
vs
but
little
good
will
;
many
haue
loue
,
who
want
power
;
but
God
hath
them
both
,
if
we
depend
still
vpon
him
:
for
whatsoeuer
he
hath
,
is
ours
;
and
is
ready
to
do
vs
good
when
we
need
.
Our
God
is
rich
in
mercie
to
all
those
that
call
vpon
him
.
Verse
16.
For
I
said
,
heare
me
,
lest
they
reioyce
ouer
me
:
for
when
my
foote
slippeth
,
they
extoll
themselues
against
me
.
HE
vseth
an
argument
to
moue
the
Lord
to
heare
him
,
taken
from
his
enemies
insultation
ouer
him
.
For
the
nature
of
the
wicked
,
Iud.
16.23
.
The
wicked
insult
ouer
Gods
children
.
Lam.
1.2
.
Sa.
1.20
.
is
to
insult
ouer
Gods
children
,
as
the
Philistims
did
ouer
Samson
.
Ieremie
lamenteth
,
that
the
enemies
opened
their
mouth
against
the
citie
and
nation
;
and
Dauid
feared
that
Sauls
death
should
be
published
in
Gath
or
Askelon
;
and
Micah
,
Reioyce
not
ouer
iue
mine
enemie
.
This
insultation
displeaseth
God
so
much
,
that
he
turneth
backe
that
euill
vpon
the
insulter
.
So
did
the
children
of
Edom
crie
,
Psal.
137.7
.
Raze
it
,
raze
it
,
to
the
foundation
thereof
.
And
when
my
foote
slippeth
.
The
wicked
reioice
at
the
fall
of
others
.
2.
King
.
18.
This
is
a
mark
of
an
euill
and
diuellish
man
,
who
can
be
glad
at
the
fall
of
others
,
euen
his
enemies
,
speaking
great
things
,
as
did
Rabsheketh
.
Against
which
sort
of
railers
Saint
Ierome
inueyeth
mightily
:
Caninam
(
saith
he
)
exercent
facundiam
,
eloquenter
maledicentes
,
Nerones
foras
,
intus
Catones
:
They
exerce
doggish
eloquence
,
without
Neroes
,
within
Catoes
.
Which
sort
of
people
God
will
ouerthrow
.
It
seemeth
to
be
the
comfort
of
wicked
men
(
as
the
same
Father
saith
)
to
carp
at
good
men
,
because
of
the
multitude
of
offenders
they
suppose
the
blame
of
their
faults
to
be
lessened
,
or
because
by
the
dispraise
of
others
we
would
seeme
to
be
praiseworthy
.
Finally
,
that
there
be
few
which
abandon
this
vice
,
and
seldome
are
they
found
who
shew
their
life
so
vnreproueable
when
they
reproue
another
,
and
therefore
this
euill
is
rife
;
and
therefore
in
many
this
vice
is
hot
,
because
it
is
willingly
entertained
of
all
.
Paulinus
in
the
life
of
Saint
Ambrose
,
sheweth
,
that
when
one
through
sliding
had
fallen
on
the
earth
,
Theodolus
,
then
a
Notary
,
and
after
Bishop
of
Mutines
,
laughed
at
it
;
to
whom
Ambrose
turned
and
laid
▪
Et
tu
qui
stas
,
vide
ne
cadas
,
And
thou
who
standest
,
take
heed
lest
thou
fall
.
And
shortly
after
,
he
that
iested
at
another
mans
fall
,
lamented
for
his
owne
.
Verse
17.
Surely
I
am
readie
to
halt
,
and
my
sorrow
is
euer
before
me
.
SOme
of
the
interpreters
thinke
that
this
verse
sheweth
his
halting
of
a
bile
;
but
it
is
not
very
likely
,
neither
is
there
greater
reason
then
to
say
the
like
of
Ieremie
,
who
saith
,
that
his
enemies
intended
and
awaited
for
his
halting
.
But
the
sentence
is
,
that
like
a
cripple
man
without
helpe
he
is
like
to
fall
downe
.
1.
Kin.
18.21
.
We
halt
in
sin
,
and
often
betweene
two
opinions
,
as
the
Israelites
,
whereupon
we
are
forced
to
halt
in
our
bodies
.
And
my
sorrow
is
euer
before
me
.
The
meaning
is
,
that
he
is
so
strictly
vrged
,
that
he
can
get
no
relaxation
of
his
euill
,
being
so
incurable
,
except
he
get
a
remedie
from
God
.
These
would
seeme
to
be
the
words
of
an
impatient
mind
;
but
we
must
not
thinke
that
a
Christian
can
keep
a
continual
course
,
but
as
Iob
fell
forth
in
bitter
speeches
,
so
the
best
man
in
the
world
may
do
as
much
and
more
.
Therefore
when
men
are
thus
passionate
,
let
vs
not
cast
them
off
,
iudging
them
to
be
reprobates
.
When
he
faith
,
they
are
euer
before
him
,
note
the
extremitie
of
his
tentation
,
that
he
hath
no
stay
of
his
trouble
,
but
continually
pressed
therewith
.
Should
not
we
thank
God
that
deales
more
mercifully
with
vs
,
that
notwithstanding
of
our
sins
doth
not
suffer
vs
to
be
ouerwhelmed
with
troubles
:
for
he
is
faithfull
,
1.
Cor.
10.13
.
who
will
not
suffer
vs
to
be
tempted
aboue
that
which
we
are
able
to
beare
.
Lorinus
here
bringeth
in
Purgatorie
,
as
though
Dauid
had
not
had
purgatorie
of
afflictions
in
this
l●fe
,
but
had
need
of
another
purgatorie
in
another
life
.
Verse
18.
When
I
declare
my
paine
,
and
am
sorie
for
my
sinne
:
Verse
19.
Then
mine
enemies
are
aliue
,
and
are
mightie
;
and
they
that
hate
me
wrongfully
are
many
.
HEre
the
malice
of
his
enemies
is
described
from
the
circumstance
of
time
when
they
vtter
their
malice
in
the
highest
degree
;
when
he
is
lowest
,
in
declaring
both
his
sinne
and
the
punishments
thereof
:
and
being
afflicted
of
God
,
they
afflict
him
,
and
impeach
his
spirituall
meditations
.
Thus
Satan
taketh
vs
at
the
shot
,
and
at
the
pinch
;
that
when
we
haue
to
do
with
God
specially
and
most
particularly
,
he
then
▪
manifesteth
his
malice
most
against
vs
,
to
interrupt
our
diuine
seruice
;
yea
he
goeth
mad
in
furie
when
he
seeth
vs
seruing
God
:
Satan
abhorreth
our
repentance
and
confession
of
sin
.
for
there
is
no
exercise
which
he
doth
more
abhor
then
repentance
and
confession
of
our
sinnes
;
for
in
so
doing
,
we
bid
adieu
to
the
diuell
,
and
acquit
our selues
from
his
camp
.
Lorinus
following
Origen
,
expoundeth
this
of
auricular
confession
to
the
Priest
,
yet
he
granteth
that
this
place
doth
not
conuince
the
vse
of
confession
sacramentall
which
was
not
vnder
the
law
,
neither
the
other
which
was
made
sometime
to
men
,
yet
he
thinketh
it
fauoureth
them
both
,
lest
contadicting
the
Fathers
▪
he
may
seeme
to
fauour
the
heretikes
who
abhorre
the
sacramentall
confession
.
Mine
enemies
are
aliue
.
The
miseries
of
Gods
children
inanimates
their
enemies
,
and
giues
them
new
courage
;
as
though
they
got
a
new
life
,
and
were
reuiued
when
they
heare
the
destruction
of
Gods
children
;
and
yet
they
are
in
effect
dead
,
who
delight
in
the
dead
works
of
sinne
,
Non
est
viuere
,
sed
valere
vita
.
Si
viuis
animae
,
si
quid
antiquà
tibi
Remanet
vigoris
:
pelle
foemineos
metus
,
E●●
inhospitalem
caucasum
mente
indue
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ardere
,
but
rather
as
Plato
in
Cratylo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
viuere
,
vnde
Iupiter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
lust
of
the
wicked
is
sinne
.
Also
I
mark
here
,
what
is
the
life
of
wicked
men
,
sinne
and
doing
of
wrong
.
The
diuel
he
delighteth
to
tempt
men
to
sin
,
and
the
wicked
cannot
sleep
till
they
haue
done
some
sin
,
and
neither
can
eate
nor
drinke
with
delight
till
they
haue
performed
some
mischiefe
.
And
they
that
hate
me
wrongfully
are
many
.
An
argument
to
perswade
God
to
deliuer
him
,
is
,
his
innocencie
,
that
the
wrongs
he
suffereth
are
causlesse
.
For
surely
the
Lord
will
not
maintaine
vs
against
our
enemies
,
if
we
haue
iustly
prouoked
their
anger
.
Psal.
5.4
.
For
he
is
a
God
that
loueth
no
iniquitie
,
and
no
wickednesse
dwelleth
with
him
.
It
is
not
his
pleasure
that
we
should
be
enuious
,
neither
wil
our
Christian
profession
admit
it
,
which
is
so
far
from
doing
wrong
,
A
mark
of
one
truly
religious
,
he
doth
wrong
to
none
.
that
by
the
contrary
it
will
be
content
patiently
to
endure
iniuries
.
Then
if
this
be
a
note
of
true
religion
,
to
do
violence
to
none
,
what
religion
thinke
ye
the
Romanists
haue
,
who
teach
,
that
it
is
s●ruice
done
to
God
〈◊〉
murder
Princes
,
shed
Christian
and
innocent
blood
?
it
is
a
bloodie
religion
,
a●d
the
Diuell
is
the
father
of
i●
and
Rome
the
mother
which
hatched
it
.
Flie
from
●ha●
Babel
,
that
ye
be
not
partakers
of
her
iudgements
.
Verse
20.
They
also
that
rewarded
euill
for
good
,
are
mine
ad●●rsaries
,
because
I
●o●●ow
goodnesse
.
THis
is
a
higher
d●gree
of
iniquitie
,
that
not
onely
they
har●d
him
without
any
cause
or
wrong
done
by
him
to
any
of
them
,
but
also
he
had
prouoked
them
by
his
benefi●s
to
loue
him
,
and
yet
they
were
so
diuellishly
disposed
,
that
as
Iudas
did
recompence
Christ
▪
so
did
they
Dauid
,
repaying
him
euill
for
the
good
things
he
had
bestowed
on
them
.
Three
sorts
of
spirits
1.
naturall
.
There
be
three
sorts
of
spirit
;
a
naturall
,
when
a
man
can
do
good
for
good
,
and
euil
for
euill
;
which
theeues
,
Pagans
,
Barbarians
,
and
the
very
beasts
will
do
.
2.
celestia●●
.
The
second
,
celestiall
,
who
can
do
good
for
euill
,
to
shew
their
conformitie
and
obedience
to
Christ
their
Master
.
The
third
sort
are
infernall
,
3
diabolical
possessed
by
the
diuell
,
who
render
euill
for
good
▪
who
in
our
dayes
abound
too
much
,
whom
God
reserueth
to
eternall
darknesse
.
Were
mine
aduersaries
;
or
did
calumniate
From
this
commeth
the
name
of
the
Diuell
Satan
,
an
accuser
of
the
brethren
.
The
wicked
calumne
always
Gods
children
.
Gods
children
haue
euer
the
diuels
children
set
against
them
to
accuse
;
who
if
at
any
time
they
praise
,
let
vs
suspect
our selues
,
lest
we
haue
done
any
euil
,
for
which
they
do
it
.
As
Antisthenes
,
when
he
heard
the
people
praise
him
,
said
,
Quid
(
inquit
)
mali
feci
?
Plutarch
.
What
euil
haue
I
committed
.
Because
I
followed
goodnesse
.
This
is
the
highest
degree
of
their
persecution
,
to
trouble
him
for
religion
,
and
because
he
feared
God
.
So
they
hated
God
in
him
,
and
persecuted
God
in
him
.
21.
Forsake
me
not
,
O
Lord
:
be
not
thou
far
from
me
,
my
God
.
Verse
22.
Haste
thee
to
help
me
,
O
my
Lord
,
my
saluation
.
THese
two
verses
containe
a
prayer
,
wherein
he
imploreth
the
help
of
God
by
a
three-fold
repetition●
euer
he
feareth
desertion
;
for
sinne
ingendreth
this
feare
.
For
if
we
were
cast
into
the
deepest
dangers
,
this
will
euer
comfort
vs
,
if
we
be
assured
of
the
Lords
presence
;
heauen
is
hell
to
vs
if
he
be
not
with
vs
;
Nota.
hell
is
heauen
to
vs
if
he
be
there
.
Haste
thee
to
helpe
me
,
O
my
Lord
,
my
saluation
.
Here
is
the
weaknesse
of
our
nature
described
,
that
through
our
infirmitie
we
cannot
waite
the
time
of
Gods
deliuerie
,
which
maketh
vs
to
crie
hasten
.
God
will
come
if
we
patiently
attend
his
coming
.
But
let
vs
learne
patiently
to
attend
his
good
leisure
,
assuring
our selues
that
he
will
come
.
Come
Lord
Iesus
and
deliuer
thy
Church
from
all
her
miseries
by
thy
glorious
appearance
.
O
my
Lord
,
my
saluation
.
He
attributeth
those
names
to
God
:
Iehouah
the
name
of
his
essence
and
loue
;
Elohim
the
name
signifying
his
persons
and
power
;
Adonai
the
name
of
his
soueraigntie
and
greatnesse
;
to
teach
vs
,
that
when
we
come
before
him
,
we
may
acknowledge
what
he
is
in
nature
and
in
persons
,
What
is
deficient
in
vs
,
is
sufficient
,
in
God
.
and
what
our
qualities
,
that
our
doubtfull
faith
may
be
vpholden
vnder
so
many
tempestuous
assaults
,
knowing
whatsoeuer
is
deficient
in
vs
,
is
sufficient
,
in
him
.
Those
are
as
many
props
,
vpon
which
our
faith
is
builded
,
that
the
gates
of
hell
cannot
preuaile
against
vs
.
A
GODLY
AND
FRVITFVL
EXPOSITION
ON
THE
LI.
PSALME
,
the
fift
of
the
Penitentials
.
THis
Psalme
is
most
memorable
amongst
the
seuen
Penitentials
:
so
that
Athanasius
that
learned
and
diuine
Doctor
instructeth
Christian
virgins
,
Tract
,
de
Virg.
when
they
awake
in
the
midst
of
the
night
to
repeate
the
same
;
and
the
ancient
Church
made
great
vse
of
it
.
And
iustly
may
it
be
called
the
sinners
guide
.
For
as
Dauid
by
his
sinne
led
them
to
error
;
so
by
this
his
repentance
he
leades
them
to
grace
.
This
Psalme
consisteth
of
a
Title
and
Supplication
.
The
diuision
of
the
Psalme
.
The
Title
containes
the
argument
,
substance
and
occasion
of
the
Psalme
.
The
Supplication
containeth
sixteen
arguments
,
which
he
vseth
to
moue
God
to
haue
compassion
on
him
;
and
a
prayer
for
the
Church
in
the
end
.
The
Title
.
To
him
that
excelleth
on
Neginoth
.
A
Psalme
of
Dauid
,
when
the
Prophet
Nathan
came
vnto
him
,
after
he
had
gone
in
to
Bathshebah
.
The
Title
beares
foure
things
.
1.
the
Author
and
pen-man
of
this
Psalme
,
Dauid
;
Gods
Spirit
no
doubt
being
the
inditer
.
2.
To
whom
it
was
committed
to
be
sung
,
To
the
chiefe
Musitian
on
Neginoth
.
3.
At
what
time
,
when
Nathan
had
reprooued
him
.
4.
The
occasion
of
the
reproofe
,
his
going
in
to
Bathshebah
.
Dauid
is
not
content
verbally
to
vtter
his
repentance
,
or
to
leaue
it
in
the
perishing
books
of
the
records
of
his
kingdome
,
His
repentance
is
committed
to
the
eternal
monument
of
Gods
booke
.
but
he
committeth
it
to
the
euerlasting
momuments
of
Gods
booke
,
whereof
one
iote
cannot
perish
,
but
shall
endure
for
euer
,
in
despight
both
of
the
Diuell
and
Antichrist
the
Pope
his
first
borne
.
A
Psalme
of
Dauid
.
He
putteth
to
his
name
,
prefixing
and
subscribing
it
himselfe
,
neither
will
suffer
any
to
publish
it
but
himself
:
as
he
was
not
ashamed
to
sin
,
he
is
not
ashamed
to
repent
;
as
he
was
not
ashamed
to
sin
openly
,
Let
not
those
be
ashamed
to
repent
for
sinne
,
who
haue
not
bin
ashamed
to
sin
,
Theodosius
his
repentance
.
he
is
not
ashamed
publikly
to
declare
his
repentance
.
Theodosius
the
Emperour
is
renowned
in
all
the
world
for
his
humble
repentance
before
Saint
Ambrose
,
after
the
slaughter
at
Thessalonica
,
where
in
the
place
of
the
penitents
he
fell
downe
on
his
face
,
and
said
,
Agglutinata
est
terra
anima
mea
,
My
soule
is
glued
to
the
earth
.
None
are
ashamed
to
sinne
,
but
all
are
ashamed
to
repent
;
and
so
God
powreth
shame
vpon
many
,
because
they
will
not
honour
him
whom
they
haue
dishonored
.
To
the
chiefe
Musitian
,
or
,
to
him
that
excelleth
on
Neginoth
.
This
same
is
the
title
of
the
4.
Psal.
Lāmenatzeah
oftentimes
in
the
Scriptures
is
taken
for
the
Presidents
who
are
chiefe
in
any
thing
▪
as
2.
Chron.
18.
&
34.18
.
The
sweet●
singer
of
Israel
giues
it
to
a
sweete
singer
.
I
thinke
it
to
be
best
translated
,
To
him
that
excelleth
.
Neginoth
was
an
instrument
of
musick
,
vpon
which
they
played
.
So
they
did
not
only
reade
the
Psalmes
,
but
also
sing
them
;
yea
so
distinctly
,
that
the
people
easily
might
vnderstand
them
:
not
so
much
addicted
to
the
note
or
tune
,
as
to
the
matter
;
Mat.
26
.
3●
as
our
Sauiour
did
sing
after
the
Communion
;
and
Paul
commandeth
it
,
Col.
3.16
.
Musicke
is
an
Art
very
pleasant
,
delectable
and
profitable
,
to
stirre
vp
the
affections
of
man
to
Gods
seruice
,
The
commodities
of
musick
.
2.
Kin.
3.15
or
to
restraine
the
anger
and
perturbations
of
our
nature
,
as
was
in
Elizeus
,
who
sought
for
a
minstrell
to
appease
him
.
But
first
we
haue
to
see
,
that
this
excellent
Psalme
is
committed
to
an
excellent
person
,
who
hath
great
cunning
to
put
it
forth
to
the
vse
of
the
Church
;
teaching
vs
hereby
,
that
spirituall
exercises
are
not
to
be
put
into
the
hands
of
ignorant
dolts
,
who
haue
no
wisedome
or
skill
to
set
forth
the
glorie
of
their
God
.
For
the
subiect
being
most
glorious
,
why
should
it
be
concredited
to
such
as
haue
neither
learning
not
wisdome
?
And
if
that
singing
should
haue
so
worthy
instruments
,
what
do
ye
thinke
of
the
preaching
of
the
Gospell
?
of
which
the
Apostle
saith
,
Who
can
be
sufficient
for
those
things
?
Happie
then
is
that
Church
when
learned
men
are
promoted
to
good
places
,
whereby
the
word
may
be
further
aduanced
.
And
in
a
miserable
case
are
those
who
are
committed
to
the
charge
of
ignorants
,
Against
ignorant
and
idle
preachers
.
idle
bellies
,
and
such
like
,
who
are
vnfit
to
take
the
care
of
Gods
people
,
for
whom
they
shall
be
countable
to
God
at
the
great
day
,
and
Gods
vengeance
shall
be
vpon
them
in
this
world
.
Dauid
he
aduanceth
musick
very
much
,
as
Solomon
also
after
him
;
1.
Chron.
15.16
.
and
the
Musicians
were
distributed
into
certaine
classes
and
orders
.
Col.
3.16
.
1
▪
Cor.
14.15
.
The
antiquitie
and
ancientie
hereof
maketh
much
for
its
commendation
,
for
God
did
inuent
it
.
This
is
a
principall
science
,
and
yet
in
hath
few
aduancers
.
Mens
deafned
eares
betoken
their
beastly
ignorance
,
who
will
not
suffer
themselues
to
be
wakened
and
roused
vp
from
their
security
and
sleepe
.
There
are
some
good
Christians
chalenged
,
Obiect
.
who
being
of
a
melancholious
nature
,
are
thought
to
abhorre
all
musicke
and
musicall
instruments
.
Solut.
But
men
are
deceiued
herein
:
if
musicke
be
free
of
profanitie
and
superstition
,
there
is
no
good
man
of
religion
who
cannot
but
like
it
well
,
and
delight
greatly
therein
.
But
the
auarice
of
our
age
,
as
it
hath
bin
the
decay
of
many
sciences
,
so
likewise
of
this
.
Nota.
The
Church
being
spoiled
of
her
rents
,
is
not
able
to
entertaine
this
science
as
it
should
be
;
which
God
supply
when
he
thinketh
time
.
And
this
I
say
not
,
that
I
do
like
either
the
profanitie
of
beastly
men
,
that
in
stead
of
heauenly
songs
sing
bawdie
ballads
;
or
of
such
superstitious
Papists
;
who
sing
and
tune
Latine
words
in
their
Masses
,
thereby
mocking
God
,
and
making
religion
a
sport
.
But
the
abuse
of
that
science
I
disallow
;
the
vse
I
allow
and
approue
,
as
most
necessarie
to
Gods
glorie
.
And
seeing
it
will
be
perpetuall
in
the
heauens
,
why
should
it
not
begin
on
earth
?
There
shall
be
a
naturall
,
not
artificial
song
;
of
which
we
shall
sing
for
euer
the
song
of
Moses
the
seruant
of
God
.
Apoc.
15.3
Let
vs
therefore
begin
on
earth
,
Nota.
learne
of
our
Gamma
,
and
enter
into
our
Alphabet
here
,
that
we
may
be
perfect
Musitians
,
when
we
become
perfect
our selues
in
glorie
.
Here
let
vs
sing
with
grace
in
our
hearts
to
the
Lord
,
Col.
3
16.
reiecting
vaine
,
idolatrous
and
profane
ballads
,
and
sing
spiritually
vnto
the
Lord
.
When
Nathan
the
Prophet
came
to
him
.
Dauid
(
as
is
thought
)
lay
a
yeare
almost
in
this
sinne
asleep
,
till
God
wakened
him
by
Nathan
,
Ionah
1.6
.
as
he
did
Ionas
by
the
Pilot.
It
is
certaine
we
would
sleep
vnto
death
before
we
awake
from
sinne
,
if
God
did
not
put
vpon
vs
,
Man
is
lying
asleepe
till
God
waken
him
and
stirre
vs
vp
.
We
are
so
benummed
by
the
spirit
of
slumber
,
and
possessed
by
a
lethargie
,
that
all
our
senses
are
stupified
till
Nathan
come
and
awake
vs
.
Next
,
God
sends
him
that
which
he
praied
for
,
euen
a
faithful
admonisher
.
Psal.
119.
One
Prophet
cometh
to
another
:
yea
a
greater
then
himselfe
;
1.
King
.
13.18
.
not
as
the
old
Prophet
came
to
the
yong
at
Bethel
to
deceiue
him
,
but
as
a
father
to
admonish
his
child
.
There
should
be
an
holy
freedome
and
libertie
among
Preachers
,
Pastors
should
freely
rebuke
the
vices
one
of
another
each
one
should
freely
rebuke
another
when
they
see
them
doing
wrong
.
One
should
not
winke
at
an
other
,
as
most
part
do
;
and
others
being
reproued
,
rage
mightily
,
saying
with
Zidkiah
,
When
went
the
Spirit
of
the
Lord
out
of
me
to
thee
?
1.
King
.
22.24
.
Esa.
30.10
.
They
rebuke
the
rebuker
,
They
say
to
the
Prophet
,
Prophecie
not
.
Obserue
moreouer
,
that
Nathan
cometh
first
to
Dauid
,
not
Dauid
to
Nathan
:
the
Physitian
to
the
patient
,
not
the
patient
to
the
Physitian
.
Christ
himselfe
came
to
the
sinners
and
Publicans
,
and
called
them
to
repentance
.
This
is
against
the
pride
of
some
,
Mat.
9.13
.
Against
the
pride
and
lazinesse
of
Preachers
.
and
lazinesse
of
others
,
who
will
not
come
or
take
the
paines
to
visit
weake
Christians
,
yea
will
scarce
admit
them
to
their
presence
when
they
come
,
as
though
they
were
Princes
.
Woe
to
their
pride
who
come
not
to
the
sicke
,
and
heale
not
the
broken
,
(
as
saith
the
Prophet
)
but
feed
themselues
with
the
fat
of
the
sheepe
.
Let
none
of
higher
gifts
despise
those
of
lower
.
Acts
9.17
.
God
vseth
Nathan
a
Prophet
,
inferiour
to
Dauid
both
in
Prophecie
,
wisedome
and
other
gifts
,
to
be
an
instrument
to
warne
Dauid
.
Let
none
then
of
greater
gifts
despise
those
of
lesser
.
Ananias
taught
Paul
,
and
here
Nathan
Dauid
.
After
he
had
gone
in
to
Bathsheba
.
Albeit
Dauid
thought
he
had
hid
himselfe
well
enough
,
yet
God
found
him
out
by
Nathan
.
Adam
hid
himselfe
among
the
bushes
,
but
God
called
to
him
,
Gen.
3.8
.
Where
art
thou
?
Let
vs
not
then
dreame
,
that
God
doth
not
see
vs
,
and
whatsoeuer
starting
holes
we
seeke
to
hide
our selues
in
.
The
woman
lighteth
the
candle
,
Luk.
15.4
.
and
findeth
the
lost
pennie
;
and
our
Shepheard
will
seeke
his
lost
sheepe
,
and
bring
it
home
againe
.
No
wither
can
we
go
from
the
all-seeing
eye
of
God
.
Gone
in
to
Bathsheba
.
As
Dauid
was
an
example
of
the
frailtie
of
mans
nature
,
and
Nathan
of
a
faithfull
Preacher
,
so
Dauid
setteth
down
what
euils
do
come
of
the
beautie
of
women
,
which
is
conioyned
with
impudencie
and
leuitie
.
For
if
she
had
not
washed
her selfe
naked
before
the
pallace
,
and
consented
so
readily
to
the
King
,
Against
the
impudency
of
women
▪
that
he
should
come
in
to
her
(
a
filthy
action
spoken
in
cleane
termes
,
as
Christians
should
do
the
like
)
there
had
not
bin
such
abhominable
crimes
committed
.
She
representeth
many
women
in
our
days
,
shamelesly
haunting
such
places
where
they
may
giue
occasion
to
men
to
suit
after
them
,
Gen.
38
.
1●
as
Tamar
sitting
by
the
high
way
when
Iudah
came
by
.
This
doth
not
disgrace
honest
women
,
but
rather
giueth
them
matter
to
glorifie
God
,
who
hath
not
suffered
them
to
be
deborde
in
their
filthy
affections
.
As
the
wise
mariner
seeing
others
by
throwing
themselues
in
danger
suffer
shipwrack
,
Simil
,
thanketh
God
who
kept
him
from
the
like
;
so
honest
women
may
praise
God
that
he
hath
preserued
their
honestie
,
which
was
not
in
their
owne
hand
.
Beautie
is
not
to
be
euill
thought
of
,
being
a
benefit
and
blessing
of
God
:
Beautie
a
blessing
of
God
,
if
not
abused
,
but
the
abuse
of
beautie
▪
by
the
tentation
of
the
diuell
and
deceitfulnesse
of
our
owne
nature
,
when
Satan
allureth
vs
to
dishonour
God
,
and
destroy
that
goodly
peece
of
workmanship
which
God
hath
made
vp
in
vs
,
by
that
which
should
haue
bin
an
instrument
to
prouoke
vs
to
Gods
seruice
.
Pro.
31.30
▪
Beautie
is
de●●●tfull
.
Absoloms
beautie
deceiued
him
,
c.
Sa.
14.15
and
many
with
him
haue
beautie
,
but
haue
no
grace
to
vse
it
well
.
Finally
,
I
see
both
the
persons
are
noted
by
their
names
,
and
not
obscured
:
wherein
the
Spirit
of
God
in
his
word
,
as
in
a
true
mirror
and
glasse
,
representeth
euery
ones
naturall
face
,
either
in
their
beautie
or
in
their
blemishes
.
So
Iohn
Baptist
spoke
particularly
to
Herod
,
Math.
14.4
.
and
the
Prophets
to
their
Princes
.
They
closed
not
vp
their
reproofes
vnder
generalities
,
that
they
might
interprete
them
any
way
which
pleased
them
best
;
but
called
blacke
,
blacke
,
sowre
,
sowre
,
and
sweete
,
whosoeuer
sin
openly
,
ought
openly
to
be
rebuked
.
sweete
.
For
particular
applications
to
eminent
persons
is
most
requisite
;
and
those
that
sin
openly
,
should
be
openly
rebuked
,
that
others
may
stand
in
awe
.
Verse
1.
Haue
mercie
vpon
me
,
O
God
,
according
to
thy
louing
kindnesse
:
according
to
the
multitude
of
thy
compassions
put
away
mine
iniquities
.
HAue
mercie
vpon
me
,
O
God
.
The
thing
he
craueth
most
of
God
is
mercie
:
for
God
hath
many
qualities
which
are
essentiall
to
him
,
but
none
of
them
could
do
vs
any
good
without
his
mercie
;
his
power
would
destroy
vs
,
his
wisedome
confound
vs
,
his
iustice
condemne
vs
,
his
maiestie
affright
vs
,
but
all
these
by
it
turne
to
our
good
.
To
beg
for
mercie
is
the
first
word
of
a
supplicant
.
The
first
word
of
the
for●orne
sonne
to
his
father
,
was
,
Father
,
Luk.
15.21
.
I
haue
sinned
against
heauen
and
against
thee
.
This
Christ
in
his
prayer
hath
taught
vs
to
pray
,
Math.
6.12
Forgiue
vs
our
sinnes
.
So
in
euery
prayer
we
should
begin
at
haue
mercie
vpon
me
O
God
.
We
sin
daily
,
and
vnlesse
we
offer
vp
at
the
doore
of
the
Sanctuarie
a
sin-offering
,
we
cannot
offer
an
offering
of
thanksgiuing
and
the
sweete
incense
of
praises
.
Thus
prayed
the
woman
of
Canaan
,
saying
,
Mat.
19.22
.
Haue
mercie
vpon
me
,
comprehending
vnder
that
the
cure
of
her
daughter
:
and
the
two
blind
men
cried
,
O
Sonne
of
Dauid
haue
mercie
;
Mat.
9.27
.
as
also
did
many
others
.
The
greatest
comfort
that
Christians
haue
in
their
trouble
,
is
,
that
they
haue
to
do
with
a
mercifull
God
,
and
not
rigorous
,
nor
one
who
wil
chide
with
vs
continually
,
Psal.
103.9
.
but
one
who
is
flow
to
anger
,
readie
to
forgiue
,
whose
name
is
mercie
,
whose
nature
is
mercifull
,
who
hath
promised
to
be
mercifull
,
who
is
the
Father
of
mercies
.
2.
Cor.
1.3
.
The
earth
is
full
of
his
mercies
,
they
are
aboue
the
heauens
and
the
clouds
;
his
mercy
is
aboue
all
his
works
,
extending
to
a
thousand
generations
,
Exo.
20.6
.
Psal.
100.5
Hos.
6.6
.
whose
mercie
endureth
for
euer
.
With
the
Lord
is
mercie
and
great
redemption
.
I
will
haue
mercie
,
and
not
sacrifire
.
His
mercies
are
often
repeated
in
the
Scriptures
,
as
Psal.
5.6.12.16.17.20.22.23.24
.
thrice
,
25.30
.
thrise
.
32.
twise
.
35.
thrise
.
39.
twise
.
41.
thrise
.
47.50.50.58
.
thrise
.
60.61.62.63.68
.
twice
.
&c.
Ioel
2.13
.
Mica
7.18
.
M●th.
12.7
.
rich
in
mercie
,
●
.
Tim.
1.2
.
Eph.
2.4
.
&c.
The
Apostles
salutation
is
Grace
,
mercie
and
peace
.
Since
so
it
is
,
As
a
garden
is
replenished
with
flowers
,
so
is
the
Scriptures
with
mercie
.
that
this
herbe
of
mercie
groweth
in
euery
corner
of
the
garden
of
holy
Scriptures
,
and
all
the
Prophets
and
Euangelists
by
plucking
thereof
haue
nourished
themselues
;
let
vs
also
in
our
greatest
distresses
run
vnto
it
,
perswading
our selues
that
God
will
as
soone
denie
himselfe
vnto
vs
,
as
he
will
denie
his
mercie
,
if
we
come
with
penitent
hearts
,
and
beg
it
with
such
humility
as
becometh
supplicants
,
such
faith
as
beleeuers
,
such
hope
and
patience
as
becommeth
the
elect
;
we
need
not
doubt
,
he
is
faithfull
who
hath
promised
.
The
Papists
,
Bellarmine
and
Larinus
in
their
translations
,
Lorinus
&
Bellarmine
adde
to
the
Scriptures
.
following
the
Septuagints
,
and
not
Saint
Ierome
,
as
they
confesse
,
do
adde
magnam
,
great
,
giuing
greater
credit
to
their
owne
translation
,
then
to
S.
Ierome
,
who
was
knowne
to
haue
bin
a
godly
and
learned
translator
,
or
to
the
Hebrew
veritie
.
They
confesse
the
Scriptures
in
the
originall
language
to
be
the
best
,
and
yet
do
not
spare
to
adde
or
pare
therefrom
as
pleaseth
them
;
and
therefore
that
curse
must
fall
vpon
them
in
the
22
of
the
Reuelation
,
that
God
will
adde
all
the
curses
of
the
law
vpon
those
who
adde
to
the
Scripture
and
the
words
of
this
book
,
and
put
their
name
out
of
the
booke
of
life
who
diminish
any
point
of
them
.
What
need
haue
they
to
put
in
magnam
,
great
,
as
though
the
multitude
which
followeth
,
did
not
include
the
greatnesse
.
O
God
.
The
person
to
whom
he
prayeth
,
is
God
.
Obiect
.
Against
i●uocation
of
Saint●
.
But
in
regard
of
his
basenesse
and
vnworthinesse
,
why
doth
he
not
make
suite
to
Abraham
,
Moses
,
Samuel
,
Iob
,
or
some
other
holy
men
,
onely
contenting
himselfe
with
God
.
For
I
thinke
the
sinners
of
old
time
had
as
much
need
of
the
suppliment
of
the
old
Patriarkes
and
Fathers
of
the
Church
,
as
we
haue
now
of
the
helpe
of
our
Apostles
and
Saints
.
If
they
had
not
mind
of
such
Mediators
,
●●●si●
.
but
fled
onely
to
God
,
I
thinke
we
should
follow
their
footsteps
.
When
God
is
deficient
,
then
let
vs
go
to
them
:
and
when
the
Sunne
of
righteousnes
doth
not
shine
,
it
is
time
to
light
our
halfe
●pennie
candles
.
Paul
saith
,
O
foolish
Galatians
,
Gal.
4.3.1
.
who
hath
bewitched
you
?
and
I
say
,
O
foolish
Papists
,
when
will
you
leaue
off
your
folly
?
If
Christs
intercession
,
being
God
,
who
knoweth
all
our
necessities
,
and
pitieth
them
,
were
not
perfect
,
then
we
might
claime
some
subsidies
;
but
it
is
vaine
to
seeke
other●
,
when
he
,
hath
all
;
for
that
doth
greatly
derogate
to
his
glorie
,
as
I
haue
spoken
in
another
place
.
He
vseth
the
word
Elohim
,
representing
the
holy
Trinitie
;
He
inuocateth
the
whole
Trinitie
.
of
which
some
of
the
ancients
haue
this
coniecture
:
because
he
failed
against
the
Fathers
omnipotencie
,
when
he
abused
his
regal
power
in
slaying
Vriah
;
against
the
Sonne
,
being
the
wisedome
of
the
Father
,
vsing
deceitfulnesse
and
fraud
in
this
murder
;
against
the
Spirit
,
when
he
by
his
filthinesse
abused
his
holinesse
who
is
the
Spirit
of
sanctification
.
Therefore
(
say
they
)
he
now
prayeth
to
Elohim
.
Iudge
of
this
nomination
as
ye
please
.
Elohim
representeth
the
Trinitie
,
as
Iehouah
the
vnitie
;
of
both
which
Saint
Augustine
in
his
Confessions
admonisheth
vs
:
We
should
(
saith
he
)
ne●er
remember
the
vnitie
of
the
essence
,
but
we
should
as
soone
remember
and
dissolue
our
mind
vpon
the
trinitie
of
the
persons
;
and
not
so
soone
thinke
vpon
the
trinitie
of
the
persons
,
but
to
gather
in
our
minds
the
vnitie
of
the
nature
,
which
albeit
they
be
vnspeakable
and
incomprehensible
to
vs
,
it
is
enough
that
we
speake
with
the
Scriptures
,
beleeue
with
the
Scriptures
,
and
pray
at
the
direction
of
the
Scriptures
,
whose
direction
if
we
follow
we
cannot
erre
;
in
whose
paths
(
as
being
the
vndoubted
writs
of
God
)
if
we
walke
,
we
cannot
fall
.
According
to
thy
louing
kindnesse
.
The
thing
which
he
reposeth
and
resteth
vpon
,
Against
merits
.
is
not
his
owne
deserts
,
but
Gods
good
wil.
Iudge
ye
if
this
ouerthroweth
merit
or
no.
For
if
any
man
might
haue
pretended
good
works
,
it
was
he
.
Psal.
16.
I
giue
(
saith
he
)
my
goodnesse
to
the
Saints
.
I
am
companion
to
all
them
that
feare
thee
.
I
wash
my
hands
in
innocencie
,
and
compasse
thine
altar
.
Looke
the
101.
Psalme
concerning
the
gouernment
of
his
family
and
his
owne
person
.
Of
his
vpright
life
he
saith
,
Iudge
me
according
to
my
righteousnes
.
While
he
hath
to
do
with
men
,
there
was
no
man
more
pure
in
life
and
religion
:
but
when
he
hath
to
do
with
God
,
he
renounceth
all
,
and
taketh
him
to
Gods
kindnes
and
fauour
.
While
we
looke
downe
to
the
earth
,
our
sight
is
sharp
enough
,
and
we
may
see
far
and
cleerly
;
Simil.
but
when
we
looke
to
the
Sunne
,
then
our
sight
is
dazled
and
blinded
:
so
before
men
we
may
brag
of
our
vprightnesse
and
honestie
,
but
when
we
looke
vp
to
God
,
we
are
ashamed
of
our selues
,
yea
of
the
least
thought
of
our
harts
.
The
Lord
of
his
mercie
keep
vs
from
presumption
,
that
we
presume
not
in
any
good
thing
we
do
,
seeing
that
it
is
Gods
worke
in
vs
:
let
him
take
the
honour
of
his
owne
worke
,
and
let
vs
say
with
Dauid
,
Shame
belongeth
to
vs
,
but
glorie
to
thee
.
Out
best
actions
are
contaminate
with
such
imperfections
and
spots
,
that
we
haue
cause
to
●top
our
mouthes
,
and
blush
,
and
be
ashamed
of
them
,
we
are
conscious
of
the
manifold
faults
and
defects
which
are
in
them
.
According
to
the
multitude
of
thy
compassions
put
away
mine
iniquities
.
He
exaggerateth
the
weight
of
his
sin
,
in
that
it
hath
need
of
many
mercies
;
whereby
he
testifieth
,
that
his
sinnes
were
many
,
passing
the
number
of
the
heires
of
his
head
,
and
like
waters
that
had
gone
ouer
his
head
So
,
Gods
mercies
are
more
then
mans
miseries
.
many
sinnes
require
many
mercies
.
Men
are
greatly
terrified
at
the
multitude
of
their
sinnes
;
but
here
is
a
comfort
,
our
God
hath
multitude
of
mercies
.
If
our
sinnes
be
in
number
as
the
heires
of
our
head
,
Gods
mercies
are
as
the
starres
of
heauen
:
and
a●
he
is
an
infinite
God
,
so
his
mercies
are
infinite
;
yea
so
far
are
his
mercies
aboue
our
sinnes
,
as
he
himselfe
is
aboue
vs
poore
sinners
.
By
this
that
he
seeketh
for
multitude
of
mercies
,
The
godly
account
one
sin
t●
be
many
.
he
would
shew
how
deeply
he
was
wounded
with
his
manifold
sinnes
,
that
one
seemed
a
hundred
:
where
by
the
contrary
,
so
long
as
we
are
vnder
Satans
guiding
,
a
thousand
seeme
but
one
;
but
if
we
betake
our selues
to
Gods
seruice
,
one
will
seeme
a
thousand
.
Againe
,
we
may
admire
the
wonderfull
largenesse
of
the
mercies
of
God
,
the
bredth
whereof
extends
ouer
all
the
world
,
the
height
to
place
vs
in
heauen
,
the
depth
to
draw
vs
from
the
lower
hell
,
the
length
betwixt
hell
and
heauen
.
O
the
bredth
,
length
,
deepnesse
and
height
of
the
mercies
of
ou●
God
,
Admire
the
mercies
of
God
.
the
multitude
of
whose
compassions
neither
man
nor
Angell
is
able
to
comprehend
.
Why
then
doest
thou
despaire
thereof
O
man
?
though
thy
sins
were
neuer
so
many
,
his
mercies
exceed
them
;
and
although
thou
sinnest
▪
seuentie
seuen
times
a
day
,
Mat.
7.
he
can
pardon
and
forgiue
thee
.
Thy
compassions
:
the
word
in
the
original
signifieth
an
ardent
and
earnest
affection
of
the
heart
,
compassionating
that
which
it
pitieth
,
as
it
were
the
commotion
of
the
bowels
(
as
I
noted
before
,
)
that
his
very
bowels
are
moued
toward
his
children
,
Philem.
12
Luk.
15.20
2.
Sa.
18.33
Psal.
103.
as
Paul
writeth
to
Philemon
.
This
compassion
was
demonstrate
in
the
father
of
the
prodigall
sonne
,
and
in
Dauid
to
Absolom
,
much
more
in
God
toward
his
deare
children
.
Looke
what
pitie
parents
haue
to
their
children
,
greater
hath
God
towards
vs
.
Are
not
parents
touched
at
the
very
heart
,
when
they
behold
the
miseries
of
their
children
?
yea
,
would
they
not
hazard
their
liues
and
estates
,
as
many
times
they
doe
to
deliuer
them
?
and
will
not
God
be
moued
towards
vs
,
if
we
considering
his
compassion
and
meeknesse
,
would
but
pitie
our selues
by
confessing
our
iniquities
vnto
him
?
Put
away
.
He
borroweth
a
similitude
from
Merchants
,
who
haue
their
debts
written
in
their
account-booke
,
and
at
the
paiment
thereof
they
score
out
that
which
before
they
haue
written
.
Therefore
since
our
sinnes
are
written
with
a
pen
of
iron
and
a
point
of
a
diamond
,
we
must
pray
to
God
to
blot
them
out
,
&
that
the
hand-writ
may
be
nailed
to
the
crosse
.
It
is
God
that
putteth
away
iniquities
,
he
can
remoue
them
as
a
cloud
.
Dan.
9.24
.
Daniel
prophesying
of
the
Messiah
,
saith
,
Seuentie
weekes
are
determinate
vpon
thy
people
and
vpon
thy
holy
Citie
,
to
finish
the
wickednesses
,
and
to
seale
vp
the
sinnes
,
and
to
reconcile
the
iniquitie
.
All
our
sinnes
shall
be
washed
away
by
the
streames
of
his
blood
,
so
that
they
shall
neuer
be
read
,
or
brought
to
an
account
,
either
in
this
world
or
the
world
to
come
.
Mine
iniquities
.
He
committed
iniquitie
against
Vriah
,
whom
he
killed
,
for
which
he
is
so
charged
in
his
conscience
,
being
summoned
before
the
bar
of
Gods
iustice
,
that
he
can
get
no
rest
,
vntill
he
get
pardon
;
and
none
could
giue
him
pardon
and
rest
in
his
mind
,
but
God
whom
he
principally
offended
,
in
killing
and
destroying
one
formed
to
Gods
owne
image
.
So
,
when
we
do
wrong
to
men
,
In
wronging
our
neighbour
we
do
most
iniurie
to
God
.
let
vs
not
thinke
it
enough
if
we
be
reconciled
to
the
partie
wronged
,
but
by
repentance
and
an
humble
confession
of
our
sinnes
,
let
vs
seeke
to
be
at
one
with
God
,
who
is
the
partie
whom
we
do
most
wrong
to
.
Verse
2.
Wash
me
throughly
from
mine
iniquitie
,
and
c●eanse
me
from
my
sinne
.
HE
expresseth
by
similitudes
taken
from
washing
and
cleansing
,
the
mercie
which
he
craued
in
the
former
verse
,
that
is
,
Similitudes
are
much
vsed
in
the
Scriptures
.
remission
of
his
sinnes
.
Similitudes
are
very
common
in
the
Scriptures
,
and
in
the
ancient
Fathers
.
The
Prophets
spake
by
similitudes
;
Christ
spake
by
parables
;
the
Epistles
of
the
holy
Apostles
,
and
Sermons
of
the
Fathers
,
are
full
of
them
.
So
earthly
obiects
should
serue
vs
to
this
end
,
that
in
them
we
may
see
heauenly
things
:
and
there
is
no
creature
,
There
is
no
earthly
thing
which
may
not
be
applied
to
some
spirituall
vse
.
which
doth
not
represent
to
thee
the
Creator
:
and
if
we
had
spirituall
eyes
,
we
would
apply
euery
earthly
thing
to
some
spirituall
vse
.
The
dust
teacheth
vs
whereof
we
came
,
and
what
we
are
,
euen
dust
.
The
grasse
admonisheth
vs
to
seeke
a
dwelling
elsewhere
;
for
here
we
are
as
grasse
,
which
soone
fadeth
.
The
wormes
will
vs
not
to
be
proud
,
for
we
are
me●te
prepared
for
them
.
The
Sunne
when
it
beginneth
to
sh●ne
,
putteth
vs
in
minde
to
beg
for
the
Sun
of
righteousnesse
to
shine
in
our
soules
.
Euery
bird
after
his
kinde
praiseth
God
,
so
should
we
.
When
we
behold
bread
,
we
should
remember
that
of
our
Sauiour
,
Labour
not
for
the
meate
that
perisheth
.
Ioh.
6.27
.
So
God
hath
set
all
his
creatures
to
be
as
so
many
masters
to
teach
vs
our
dutie
.
The
Lord
sanctifie
our
sight
,
that
we
may
looke
attentiuely
,
and
consider
God
in
his
creatures
,
and
that
they
may
be
as
steps
of
a
ladder
to
draw
vs
vp
to
him
.
Sin
maketh
man
to
appeare
filthy
before
God
Wash
me
throughly
from
mine
iniquities
.
There
is
nothing
can
make
men
appeare
filthy
before
God
,
but
onely
sinne
:
as
naturall
Philosophers
through
the
light
of
nature
haue
bin
forced
to
confesse
.
And
therefore
,
saith
Seneca
,
Seneca
.
Si
scirem
homines
ignoraturos
▪
&
deos
ignoscituros
,
non
peccarem
tamen
propter
peccati
vtilitatem
:
If
I
knew
(
saith
he
)
that
the
gods
would
pardon
me
,
and
men
would
not
see
me
,
yet
would
I
not
sin
,
because
of
the
filthinesse
of
sin
.
It
blacketh
the
body
with
shamefull
ignominie
,
The
en●●
of
sinne
.
burdeneth
the
soule
with
an
euill
conscience
,
disgraceth
the
gifts
of
the
minde
and
defaceth
them
,
blotteth
them
out
,
maketh
them
stinke
,
and
seeme
nothing
.
Vertue
in
a
profane
man
,
is
as
a
gold
ring
on
a
swines
snout
.
The
vomit
of
a
dog
seemeth
filthy
to
vs
,
and
a
sow
wallowing
in
the
puddle
is
loathsome
,
albeit
not
so
in
the
sight
of
God
;
A
man
polluted
with
sin
,
of
all
creatures
the
most
beastly
.
but
more
loathsome
is
a
man
defiled
with
blood
,
whoredome
and
drunkennesse
,
and
such
like
,
of
all
beasts
he
is
the
most
beastly
.
Man
was
in
honour
,
but
became
a
beast
;
and
when
he
is
drunken
,
he
is
then
inferiour
to
a
beast
,
which
wil
drink
no
more
then
is
necessary
,
and
hauing
drank
can
discerne
the
right
way
home
.
Alas
,
men
now
make
no
end
of
drunkennesse
,
they
adde
drunkennesse
to
thirst
,
The
euils
of
drunkennesse
.
whereby
they
weaken
their
nature
,
exhaust
their
money
,
impouerish
their
posteritie
,
become
infamous
to
the
world
,
make
shipwrack
of
their
conscience
,
and
so
destroy
bodie
,
soule
,
conscience
,
riches
,
name
,
and
all
.
A
woman
though
she
were
a
Princesse
,
and
neuer
so
gallant
a
Ladie
,
if
she
be
knowne
to
be
like
Herodias
,
Psal.
15.
she
is
to
be
contemned
in
all
godly
mens
eyes
,
and
to
be
esteemed
of
as
Mordecai
esteemed
Haman
.
Let
vs
be
ashamed
of
sinne
in
any
,
and
Blush
at
our
owne
filthinesse
,
because
of
it
.
But
alas
,
we
are
fallen
in
such
a
time
,
when
sinners
are
become
shame●esse
,
and
women
not
of
the
meaner
sort
,
Nota.
delight
as
much
to
be
harlots
,
and
defile
their
bodies
with
whoredome
,
then
as
honest
women
to
be
obedient
to
their
husbands
,
and
keep
their
bodies
holy
and
cleane
vessels
.
Sinne
is
filthy
to
thinke
of
it
,
filthy
to
sp●ake
of
,
filthy
to
heare
of
,
filthy
to
do
;
Sin
altogether
filthy
▪
in
a
word
,
there
is
nothing
in
it
but
vilenesse
.
What
can
we
see
in
a
botch
but
filth
?
in
a
wound
but
filth
?
and
looke
to
sin
,
nothing
in
it
but
sinne
,
which
is
more
filthy
,
then
if
the
filth
of
all
worldly
diseases
were
cont●acted
in
one
heape
.
And
therefo●e
Dauid
seeing
his
owne
filthinesse
,
craueth
as
God
to
be
washed
therefrom
.
He
desireth
to
be
washed
.
No
element
so
fit
to
wash
away
filth
as
water
;
which
serueth
for
many
vses
,
but
especially
for
that
.
And
as
God
hath
appointed
that
element
to
take
away
our
outward
vncleannesse
,
The
blood
of
Christ
a
fit
elemen●
to
wash
away
sin
.
so
he
hath
appointed
his
Sonnes
blood
to
be
the
onely
Iordan
to
wash
and
take
away
the
leprosie
of
our
sins
.
This
is
the
fountain
of
Dauid
for
remission
of
sins
.
Vnlesse
a
man
be
borne
againe
by
the
Spirit
and
water
,
Ioh.
3.5
.
he
can
not
come
to
the
kingdome
of
heauen
,
which
is
our
regeneration
.
This
was
prefigured
in
the
Leuiticall
law
,
when
there
was
frequent
washing
.
The
high
Priest
Aaron
himselfe
and
the
rest
of
the
inferiour
Priests
presumed
not
to
offer
sacrifices
till
they
were
washed
.
The
vessels
were
in
the
Tabernacle
,
and
the
great
Sea
,
for
continuall
purgations
and
washings
,
not
onely
to
prefigurate
the
fountaine
of
iustification
,
by
which
all
those
who
are
consecrated
to
God
must
be
once
washed
,
but
also
the
Spirit
of
sanctification
,
by
which
they
must
be
sanctified
.
And
he
that
is
once
washed
,
Daily
sins
haue
need
of
daily
purgations
hath
not
need
to
be
washed
againe
.
Yet
our
feete
and
affections
must
be
daily
washed
.
We
sinne
daily
,
and
therefore
haue
need
of
daily
purgation
.
We
contract
daily
guiltinesse
,
for
which
we
are
commanded
to
pray
daily
,
Mat.
6.12
.
Forgiue
vs
our
sinnes
.
This
is
signified
by
the
holy
Sacrament
of
Baptisme
,
wherewith
God
hath
commanded
vs
to
be
washed
,
assuring
vs
thereby
of
his
fauour
,
if
we
beleeue
the
remission
of
sins
,
which
the
Apostle
calleth
lauacrum
regenerationis
,
Tit.
3.5
.
the
lauer
of
regeneration
.
Those
who
seeke
to
be
washed
by
any
other
meane
then
this
,
do
as
those
qui
luto
lutum
purgant
,
as
Erasmus
hath
in
his
Adagies
,
wash
one
filth
by
another
.
Against
he
Papists
merits
.
Simil.
Those
foolish
Papists
who
thinke
by
their
foule
merits
to
cleanse
their
filthy
sins
,
do
as
those
who
hauing
their
clothes
berayed
by
dirt
,
take
dirtie
clothes
to
wipe
the
former
dirt
away
,
whereby
they
make
them
filthier
then
before
.
Yea
,
their
hypocrisie
and
superstition
,
whereby
they
thinke
to
appease
Gods
wrath
,
shall
double
their
guiltinesse
before
God
and
man
.
The
word
in
the
originall
includeth
a
multiplication
of
washing
:
whereby
he
acknowledgeth
a
multiplication
in
sinning
;
and
his
earnestnesse
,
that
euery
sin
may
haue
some
particular
assurance
of
grace
.
For
this
is
the
hungring
and
thirsting
after
spirituall
graces
,
that
the
heart
cannot
be
satisfied
till
it
be
filled
with
them
;
neither
will
be
content
of
a
bare
crust
and
outward
shew
of
pardon
,
vnlesse
the
assurance
thereof
be
doubled
.
And
cleanse
me
from
my
sinne
.
The
second
similitude
is
taken
from
cleansing
;
which
is
respectiue
to
the
Leprosie
vnder
the
Law
,
Leuit.
13.
for
which
God
appointed
purgations
and
cleansings
.
Why
sin
so
compared
〈◊〉
leprosie
.
Sinne
is
compared
to
a
leprosie
.
Frst
,
because
it
is
hereditarie
,
being
in
the
blood
;
so
we
are
conceiued
in
sin
;
and
the
more
dangerous
,
because
by
no
naturall
meanes
it
can
be
helped
,
but
by
God
alone
.
Sin
is
from
the
descent
of
our
parents
,
we
are
conceiued
therein
.
Who
can
bring
that
which
is
cleane
,
out
of
a
thing
vncleane
?
Secondly
,
as
leprosie
is
ignominious
and
disgraceth
man
aboue
all
other
diseases
,
that
men
who
are
infected
by
the
plague
,
are
not
so
much
shunned
as
those
that
are
leprous
:
so
sin
disgraceth
man
.
The
leprosie
of
Miriam
made
her
to
be
separated
from
the
campe
;
Num.
12.14
and
the
leprosie
of
Vzza
made
him
to
be
shut
out
of
the
Temple
:
so
sin
depriueth
vs
of
the
societie
of
man
&
Angels
.
Thirdly
,
Leprosie
maketh
mens
flesh
senslesse
;
so
sin
maketh
men
insensible
of
the
iudgements
of
God
.
Fourthly
,
Leprosie
is
incurable
with
men
,
as
are
the
frensie
,
heresie
,
&
iealousie
,
God
keepeth
those
cures
to
himselfe
:
so
sin
can
be
purged
by
none
but
by
gods
owne
cunning
.
As
Abanah
and
Pharpar
riuers
of
Damascus
,
2
,
Kin.
5.12
were
not
of
force
to
cure
the
leprosie
of
Naaman
,
and
leprous
might
haue
died
,
if
according
to
the
Prophets
direction
he
had
not
washed
himselfe
in
Iordan
:
so
are
the
merits
of
men
,
or
holinesse
of
Angels
,
Apostles
,
yea
of
the
blessed
virgin
Marie
,
so
much
set
by
by
men
,
vnprofitable
to
purge
vs
from
our
sinnes
,
onely
that
blessed
blood
of
Iesus
will
do
the
turne
,
wherein
if
we
be
washed
,
our
flesh
shall
be
as
the
flesh
of
a
childe
,
euen
as
though
we
had
neuer
sinned
.
But
to
the
end
thou
ma●st
be
assured
whether
thou
art
clensed
from
this
leprosie
or
no
,
I
will
giue
you
some
in
allible
tokens
and
markes
,
whereof
some
are
secret
and
onely
knowne
to
thy selfe
,
others
are
seene
by
others
.
The
secret
marks
be
these
:
First
▪
if
thou
art
ashamed
of
those
things
which
thou
hast
done
.
Priuate
tokens
wherby
thou
maist
know
if
thou
be
washed
.
Rom.
6.21
.
Iob
42.6
.
What
profit
haue
ye
of
those
things
(
saith
the
Apostle
)
whereof
now
ye
are
ashamed
,
and
cannot
remember
them
without
blushing
?
●f
thou
abhorrest
thy selfe
when
thou
callest
them
to
minde
,
and
repentest
with
Iob
in
dust
and
ashes
.
Secondly
,
if
thou
hast
saith
in
Christs
blood
,
doest
desire
to
be
purged
by
these
cleane
and
cleare
waters
,
not
running
to
others
,
or
digging
vnto
thy selfe
cisternes
of
rotten
waters
.
Externall
notes
wherby
others
may
know
if
thou
be
washed
.
The
externall
marke
,
is
sanctification
of
thy
person
;
being
washed
,
thou
goest
not
to
defile
thee
in
the
puddle
.
And
thy
thankfulnesse
to
God
,
2
Kin.
5.15
as
Naaman
returned
to
Elisha
,
and
not
onely
offered
,
a
great
reward
vnto
him
,
but
promised
to
be
a
worshipper
of
God
all
his
dayes
.
Be
not
like
vnto
the
nine
lepers
,
who
outwardly
cured
,
abode
in
the
leprosie
of
sin
,
of
the
two
the
worst
and
most
dangerous
:
Luk.
17.17
but
with
the
tenth
returne
to
Christ
with
thankfulnesse
.
For
if
thou
be
vnthankfull
to
God
,
and
art
not
diligent
and
earnest
to
celebrate
praises
vnto
him
for
his
mercies
,
it
is
an
euident
token
thou
art
not
yet
cured
.
Finally
,
thou
must
go
to
the
Priest
,
and
offer
according
to
the
law
;
receiue
the
absolution
from
Gods
mouth
▪
out
of
the
mouth
of
his
seruants
,
and
shew
thy
thankfulnesse
in
obedience
to
God
all
thy
life
.
Verse
3.
For
I
know
mine
iniquitie
,
and
my
sinne
is
euer
before
me
.
THe
first
argument
which
he
vsed
to
moue
God
to
pardon
his
sins
,
was
taken
from
God
himselfe
,
and
that
great
mercie
whereto
he
is
inclined
.
The
next
,
from
his
great
filthinesse
&
vncleannesse
,
whose
misery
was
an
obiect
of
Gods
mercie
,
desiring
God
to
purge
and
cleanse
him
from
the
same
.
Now
followeth
the
third
argument
,
taken
from
●is
acknowledgement
of
his
sin
,
and
true
confession
thereof
.
As
though
he
would
say
:
Lord
,
I
know
I
haue
sinned
,
I
confesse
my
sin
to
thee
,
therefore
pardon
me
.
What
force
,
thinke
ye
,
this
argument
would
haue
in
a
guiltie
mans
mouth
,
if
he
came
before
an
earthly
Iudge
,
and
would
say
:
I
haue
committed
murder
and
adulterie
,
I
confesse
it
?
Surely
the
Iudge
would
answer
,
Ex
ore
tuo
te
iudico
,
I
iudge
thee
according
to
thine
owne
confession
;
as
Dauid
commanded
him
to
be
killed
,
2.
Sa.
1.16
.
An
humble
acknowledgement
of
sinne
,
a
good
argument
to
obtain
pardon
from
God
.
who
reported
that
he
had
killed
Saul
.
But
before
the
heauenly
Tribunall
,
such
an
argument
hath
onely
force
.
There
is
no
meane
to
acquit
vs
from
Gods
iustice
,
vnlesse
we
come
to
him
,
humbly
confessing
our
sin
,
and
accusing
our selues
,
for
then
he
will
pardon
and
excuse
vs
.
Our
condemning
of
our selues
,
maketh
him
to
absolue
vs
:
our
remembrance
of
our
sins
,
maketh
him
to
forget
them
;
and
our
repentance
bringeth
his
pardon
.
But
how
cometh
it
to
passe
,
that
thus
he
lamenteth
,
Obiect
.
seeing
before
Nathan
had
assured
him
that
his
sins
were
forgotten
and
pardoned
?
I
answer
,
the
godly
,
Solut.
albeit
they
be
perswaded
of
mercie
,
yet
for
the
loue
they
beare
to
God
,
they
cannot
but
be
displeased
with
themselues
,
so
often
as
they
remember
how
vnhappily
they
haue
offended
so
gracious
a
maiestie
:
The
wicked
forget
the
euils
which
they
do
,
&
remember
the
good
which
they
haue
done
,
if
they
haue
done
any
;
whereas
the
godly
remember
alwayes
their
sins
.
1.
Cor.
15.9
1.
Tim
1.13
but
the
wicked
forget
their
sins
most
●asi●y
,
and
if
they
haue
done
any
shew
of
good
,
they
remember
it
continually
.
The
godly
by
the
contrary
forget
their
good
,
and
remember
their
sins
,
and
the
euill
which
they
haue
done
,
as
the
Apostle
Paul
saith
,
I
am
the
least
of
all
the
Apostles
,
and
not
meete
to
be
called
an
Apostle
,
because
I
persecuted
the
Church
.
And
againe
,
When
before
I
was
a
blasphemer
,
a
persecuter
and
oppressor
,
but
I
was
received
to
mercie
.
And
againe
,
Christ
died
for
sinners
,
among
whom
I
am
the
chiefe
.
They
account
themselues
the
least
among
the
godly
,
the
greatest
among
sinners
.
So
it
is
good
to
vs
to
nourish
a
continuall
remembrance
of
our
owne
sins
,
that
it
may
humble
vs
before
God
,
&
make
God
so
much
the
more
pitie
vs
,
that
he
seeth
vs
vnfainedly
displeased
with
our selues
that
we
haue
offen●ed
him
by
our
many
many
sin●
.
For
I
know
my
sinne
.
The
knowledge
of
his
sin
(
doubtlesse
)
came
by
Gods
word
out
of
the
mouth
of
Nathan
For
albeit
by
a
generall
notice
hee
knew
hee
had
done
wrong
,
and
the
particular
punctions
of
his
conscience
forced
him
to
thinke
so
,
yet
the
true
knowledge
came
neuer
vnto
him
,
vntil
God
said
by
his
Prophet
,
Thou
art
the
man
,
So
the
word
of
God
serueth
vs
to
this
vse
,
that
it
openeth
our
blinde
eyes
to
see
what
is
euill
in
vs
.
And
therefore
wo
to
that
people
who
haue
not
the
word
,
and
faithfull
Preachers
,
who
may
let
them
see
their
sins
.
For
when
they
know
not
sin
to
be
sin
,
they
die
in
their
sins
.
By
the
law
▪
saith
the
Apostle
,
is
the
knowledge
of
sin
:
Rom.
7.7
.
for
if
the
law
had
not
said
,
Thou
shalt
not
lust
,
I
would
not
think
concupiscence
to
be
sin
.
Ye
may
see
how
great
an
euill
is
ignorance
,
when
mens
eyes
are
blinded
,
whom
the
god
of
this
world
hath
blinded
in
so
great
a
light
.
The
most
part
of
the
world
couers
their
sin
,
by
translating
the
cause
ouer
vnto
others
,
as
Adam
vpon
Euah
,
Euah
vpon
the
Serpent
.
But
the
Scripture
saith
,
Gen.
3.
Pro.
28.13
.
He
that
hideth
his
sin
shall
not
prosper
.
Non
medio●re
est
(
saith
Ambrose
)
vt
agnoscat
peccatum
suum
vnusquisque
:
It
is
not
a
small
thing
to
euery
one
to
know
and
acknowledge
his
sin
.
So
saith
Dauid
,
Delicta
quis
intelligit
,
Who
vnderstandeth
his
sin
?
He
who
knoweth
them
,
may
the
sooner
auoide
them
.
If
any
knew
a
danger
,
he
could
easily
flie
from
it
,
and
go
by
it
.
Our
Sauiour
wept
,
because
they
knew
not
the
day
of
their
visitation
.
That
a
man
may
know
his
sin
,
it
is
necessary
he
be
admonished
and
rebuked
;
and
he
who
desireth
to
attaine
this
knowledge
,
must
be
content
to
receiue
rebukes
kindly
.
How
to
attaine
to
an
acknowledgement
of
sinne
.
He
must
resolue
before
God
to
shun
the
occasions
of
sin
,
and
such
euill
companie
as
allureth
him
to
folly
;
that
he
do
call
to
mind
what
a
gracious
God
he
hath
offended
,
what
good
things
he
hath
lost
,
how
many
he
hath
offended
by
his
example
;
and
to
addresse
himselfe
henceforth
to
leade
a
holy
and
religious
life
according
to
Gods
word
.
The
Philosophers
thought
it
most
necessary
for
euery
man
to
know
himselfe
;
and
in
their
precepts
had
this
euer
,
He
who
knoweth
not
himselfe
,
can
neuer
know
God
Nosce
teipsum
,
Know
thy selfe
.
Then
much
more
it
becometh
a
Christian
to
know
himselfe
;
for
otherwise
he
can
neuer
know
God
in
any
of
his
properties
.
For
if
we
know
not
our
sin
,
how
shall
we
either
know
Gods
iustice
pursuing
vs
,
or
his
mercie
pardoning
vs
.
Oh
that
we
knew
our selues
.
But
Satan
doth
with
vs
,
as
the
Rauen
doth
with
the
Lambe
,
Simil.
it
first
pulleth
forth
the
eyes
,
then
deuoureth
it
:
first
he
blindeth
vs
,
then
we
follow
him
.
Therefore
we
should
labour
vpon
our
soules
,
that
the
darkned
eye
thereof
may
be
cleare
,
the
dimnesse
remoued
,
Acts
9.
the
scales
which
lie
vpon
them
(
as
vpon
Saint
Paul
)
may
fall
to
the
ground
;
that
seeing
our selues
and
our
nakednesse
,
we
may
craue
to
be
couered
;
seeing
our
wounds
,
we
may
desire
to
be
cured
.
As
also
it
is
the
principall
part
and
duty
of
Pastors
to
deale
in
their
Sermons
with
people
,
that
they
may
see
their
sins
.
Sonne
of
man
(
saith
the
Lord
to
Ezekiel
)
make
knowne
to
Ierusalem
their
abhominations
.
Pastors
ought
to
exhort
the
people
to
a
sight
of
their
sin
.
We
flatter
the
people
in
their
sin
,
and
vse
conniuence
to
their
wickednesse
.
We
are
afraid
,
and
belike
dare
not
light
the
candle
of
the
word
and
bring
it
to
them
being
lying
in
darknesse
,
lest
they
put
forth
the
candle
or
smite
vs
,
who
by
the
light
thereof
let
them
see
their
misbehauiour
.
And
my
sinne
is
euer
before
me
.
When
Satan
doth
present
his
baited
hooke
of
sin
to
vs
,
Satans
policy
in
presenting
the
greatnes
of
our
sins
,
after
we
haue
sinned
,
to
vs
he
neuer
letteth
vs
see
the
hooke
of
Gods
iudgements
but
euer
the
bait
of
ple●sure
:
but
when
we
haue
swallowed
the
baite
,
he
neuer
letteth
vs
see
any
comfort
of
Gods
mercies
,
but
proposeth
to
vs
a
troubled
conscience
,
the
flames
of
Gods
wrath
,
and
the
terrors
of
his
iudgements
;
as
the
Prophet
saith
,
Our
iniquities
are
multiplied
before
vs
.
And
yet
we
must
take
heed
of
the
diuels
craft
,
who
obscureth
from
many
their
sin
,
so
that
they
can
neuer
repent
,
for
that
which
they
neuer
see
or
feele
.
And
yet
on
the
other
hand
,
he
letteth
some
see
the
mountains
of
their
sins
,
and
hugenesse
of
them
,
that
they
see
nothing
else
in
God
but
his
iustice
,
thereby
to
leade
them
to
despaire
,
as
he
did
with
Iudas
.
But
we
must
not
looke
with
such
fixed
eyes
vpon
our
sins
,
that
we
lift
not
vp
our
eyes
to
Gods
mercie
,
which
is
ready
to
pardon
,
and
to
apply
to-our
heart
all
the
sweete
promises
which
we
reade
in
the
Scriptures
;
so
that
as
feare
beareth
vs
downe
,
faith
may
vphold
vs
that
we
fall
not
.
They
must
euer
be
before
vs
in
this
world
,
and
be
purged
by
vnfained
repentance
,
not
that
our
repentance
can
expiate
them
,
or
pacifie
Gods
wrath
,
or
(
as
the
foolish
Papists
thinke
)
that
we
can
do
penance
for
them
.
For
what
satisfaction
can
thy
humiliation
do
,
which
is
imperfect
,
to
satisfie
the
wrath
of
an
infinite
God
?
Vnlesse
his
Son
had
intervened
by
his
satisfaction
,
Gods
wrath
could
not
haue
bin
appeased
.
The
more
we
repent
for
sin
,
the
more
we
are
eased
.
The
more
we
remember
our
sin
,
and
lament
for
the
same
,
the
more
ease
get
we
to
our
afflicted
minds
and
consciences
,
and
the
more
sensibly
shall
we
feele
the
mercie
of
God
pardoning
our
offences
.
Therefore
we
cannot
be
better
exercised
then
in
an
humble
confession
of
our
sin
,
and
by
bitter
teares
with
Peter
weepe
for
our
offences
;
which
I
pray
God
the
Lord
may
worke
in
our
hearts
,
that
we
may
find
that
blessing
vpon
vs
,
which
Christ
pronounced
,
Math.
5.
Blessed
are
they
who
now
mourne
,
for
they
shall
be
comforted
.
Verse
4.
Against
thee
,
against
thee
only
haue
I
sinned
,
and
done
euill
in
thy
sight
:
that
thou
maist
be
iust
when
thou
speakest
,
and
pure
when
thou
iudgest
.
THe
ancients
haue
so
far
differed
in
expounding
this
verse
,
some
running
forth
on
Allegories
,
others
on
far
sought
interpretations
,
that
Lorinus
the
Iesuite
numbreth
twelue
diuers
interpretations
hereof
;
of
which
,
The
diuers
interpretations
of
this
verse
.
two
are
most
agreeable
to
the
words
and
meaning
of
the
text
.
The
first
expounds
it
this
way
:
Howsoeuer
(
say
they
)
Dauid
did
wrong
to
Vriah
,
yet
it
was
hid
from
all
men
,
and
onely
knowne
to
God
;
and
these
sins
are
onely
done
against
God
,
whereof
none
is
witnesse
but
he
only
.
And
surely
albeit
we
would
couer
our
sins
from
the
sight
of
the
world
,
there
is
one
witnesse
,
whose
sight
we
cannot
flee
.
Plato
affirmeth
,
that
we
should
do
nothing
in
secret
▪
whereof
we
would
be
ashamed
in
publik
.
And
Cicero
,
Ne
siquidem
deos
omnes
celare
possumus
,
albeit
we
could
keepe
it
secret
from
all
the
gods
.
The
other
,
whereto
I
rather
incline
,
is
thus
:
Albeit
(
say
they
)
Dauid
had
offended
man
,
yet
it
touched
him
more
nigh
at
the
heart
the
sin
he
did
against
God
,
in
breaking
of
his
law
.
For
so
Nathan
said
vnto
him
,
Why
didst
thou
contemn
the
word
of
the
Lord
,
that
thou
shouldst
do
euill
in
his
sight
?
2.
Sa.
12.14
As
though
Dauid
would
say
:
Though
all
the
world
would
absolue
me
,
this
is
more
then
enough
to
me
,
that
I
feele
thee
my
iudge
,
&
my
conscience
citeth
me
before
thy
tribunall
.
Let
vs
haue
our
eyes
and
our
senses
fixed
on
God
,
and
not
be
deceiued
with
the
vaine
allurements
of
men
,
who
either
extenuate
or
conniue
and
winke
at
our
sins
.
For
God
,
N●t●
.
as
he
is
witnesse
to
our
sins
,
so
is
he
sole
and
onely
Iudge
,
Admire
the
loue
of
God
.
who
can
punish
both
soule
and
bodie
in
hell
fire
;
of
whose
wrath
we
should
be
more
afraid
,
then
of
all
the
kings
or
tyrants
of
the
world
.
As
also
we
should
be
sorie
that
we
haue
offended
so
gracious
a
God
,
who
when
he
might
haue
damned
vs
,
yet
hath
pleased
to
pardon
vs
,
and
taketh
no
other
satisfaction
at
our
hand
,
but
repentance
for
our
sin
,
and
faith
in
his
Son
Iesus
Christ
.
Who
will
not
giue
vs
to
our
enemies
hand
to
be
destroyed
,
but
will
set
vs
free
from
prison
,
out
of
his
free
loue
.
Therefore
O
sinner
in
time
be
reconciled
with
thy
Iudge
,
and
take
no
rest
till
thou
haue
suretie
of
his
fauour
.
Say
with
Dauid
,
Peccaui
,
I
haue
sinned
;
2.
Sa.
12.13
and
God
shall
say
with
Nathan
,
Peccatatua
remissa
sunt
,
thy
sins
are
forgiuen
.
Against
thee
,
against
thee
onely
haue
I
sinned
,
and
done
euill
in
thy
sight
.
The
ingemination
of
the
word
(
against
thee
)
signifieth
the
deepnesse
of
his
feeling
and
griefe
,
who
is
the
more
wounded
,
the
more
he
findeth
the
greatnesse
of
that
maiestie
and
goodnes
whom
he
hath
offended
.
So
it
were
happie
for
vs
,
that
we
could
be
deeply
moued
with
a
conscience
of
our
sin
,
that
out
of
the
deep
places
of
a
contrite
heart
we
might
redouble
our
sighs
,
which
would
pierce
that
fatherly
heart
if
we
could
shoot
vp
such
arrowes
to
heauen
:
but
we
laugh
ouer
the
matter
,
not
remembring
that
our
laughter
shall
be
turned
to
mourning
.
This
also
serueth
to
conuince
such
miscreant
Atheists
,
who
can
generally
say
,
God
forgiue
vs
,
we
are
all
sinners
,
as
it
were
excusing
their
sins
,
when
as
they
are
neuer
touched
at
the
heart
with
a
sorrow
for
them
.
They
feed
their
foolish
humours
with
a
cloake
of
the
multitude
that
sinneth
,
quasi
patrocinium
erroris
sit
multitudo
peccantium
,
as
though
the
multitude
of
sinners
should
be
a
patrocinie
and
defence
of
errors
,
saith
Augustine
.
Hell
is
spacious
&
large
enough
,
hauing
all
the
dimensions
,
which
will
containe
all
the
diuels
and
their
children
,
if
they
were
more
in
number
then
they
are
.
That
thou
maist
be
iust
when
thou
speakest
,
and
pure
when
thou
iudgest
.
By
this
it
is
cleare
,
that
the
iustice
of
God
shineth
most
in
mens
soules
,
and
his
truth
in
their
lies
.
As
though
he
would
say
:
Because
I
haue
sinned
so
grieuously
,
and
haue
committed
such
wickednesse
,
that
thou
canst
not
be
blamed
of
vnrighteousnesse
,
though
thou
shouldst
punish
me
most
rigorously
,
for
I
haue
deserued
worse
then
I
haue
suffered
.
But
because
the
Apostle
Paul
,
Rom.
3.4
.
would
seeme
to
turne
this
text
to
another
sense
,
we
shall
reconcile
them
easily
.
A
reconc●liation
betwixt
this
place
and
that
of
Rom.
3
4.
For
the
Apostle
seeing
the
Iewes
to
bring
the
testament
and
couenant
of
God
in
stander
,
as
though
he
had
bin
the
cause
of
their
ruine
,
by
casting
that
vpon
themselues
,
he
freeth
God
of
their
fall
.
But
Dauid
here
vindicateth
Gods
iustice
,
laying
all
the
cause
on
himselfe
.
Whereof
we
gather
,
that
if
any
euill
come
to
man
,
the
cause
of
it
is
to
be
found
in
himselfe
;
we
need
not
cast
it
on
God
.
But
out
of
this
,
that
Dauid
confesseth
God
to
be
iust
when
he
iudgeth
,
we
learne
first
▪
that
God
(
as
Abraham
said
)
is
the
iust
Iudge
of
the
world
:
Gen.
18.25
and
albeit
he
hath
reserued
a
generall
iudgement
after
this
life
,
God
hath
a
particular
iudgement
in
this
world
.
as
Augustine
saith
,
yet
he
hath
a
particular
iudgement
vpon
men
in
this
world
,
both
elect
and
reprobate
;
iudicie
non
s●●●er
manifesto
,
semper
tamen
iusto
,
not
alwayes
by
a
manifest
,
yet
always
by
a
iust
iudgment
.
He
erecteth
a
tribunall
in
mens
conscience
,
he
summoneth
the
party
,
accuseth
&
conuicteth
him
.
This
iudgment
is
by
his
word
&
Spirit
.
For
euery
mans
work
shal
be
manifest
as
by
the
fire
.
For
the
fire
both
letteth
them
see
their
faults
,
and
burneth
vp
their
drosse
.
As
also
he
punisheth
them
in
the
sight
of
the
world
,
and
in
their
posteritie
,
as
he
did
as
well
to
Dauid
as
to
Saul
;
2.
Sa.
12.10
for
he
said
,
that
blood
should
not
depart
from
his
house
,
and
so
it
was
.
Therefore
let
not
men
,
although
the
best
Christians
,
thinke
to
escape
the
censure
of
his
iustice
;
yea
,
what
euer
he
doth
,
Psal.
143.17
we
must
say
,
God
is
iust
in
all
his
works
.
Next
,
he
is
pure
when
he
iudgeth
or
trieth
.
We
may
be
assured
,
God
will
put
men
to
triall
.
God
will
put
vs
to
triall
,
by
affl●ction
,
persecution
,
sicknesse
and
pouertie
.
Then
men
will
be
made
manifest
,
the
hypocrisie
of
many
will
be
detected
.
For
as
the
wind
is
appointed
to
trie
the
corne
,
Simil.
the
fire
to
trie
the
gold
,
the
floods
to
trie
houses
builded
vpon
the
rocke
and
send
:
so
shall
the
day
of
the
Lords
triall
discerne
those
who
haue
but
a
shadow
of
religion
,
and
shall
appeare
ere
it
be
long
,
as
it
is
b●●●n
already
.
Alwayes
God
is
pure
in
his
t●●all
,
he
knoweth
the
one
from
the
other
already
,
but
he
will
haue
men
trying
and
knowing
them
.
Gen.
22.12
Abraham
was
tried
in
the
slaughter
or
offering
of
his
son
,
and
his
faith
was
approued
;
Ionah
2.
so
was
Ionas
tried
,
and
Iobs
patience
,
and
Peters
weaknesse
.
In
all
these
trials
God
was
pure
and
free
of
any
iniury
done
to
any
of
them
;
for
they
were
knowne
to
be
but
men
,
although
Prophets
and
Apostles
.
And
it
is
no
maruell
though
at
this
time
in
the
triall
of
the
Church
,
Nota.
many
be
found
to
be
but
men
,
God
is
not
to
be
blamed
,
he
is
pure
when
he
trieth
.
And
seeing
triall
is
prophecied
to
be
not
onely
the
Church
of
Philadelphia
,
Reu.
3.10
.
1.
Pet.
1.7
.
but
also
in
all
the
earth
,
which
is
called
the
houre
of
tentation
,
or
a
time
of
fiery
triall
,
either
by
heresies
,
schismes
,
or
defection
from
the
tru●h
of
God
,
or
by
bloodie
persecutions
of
Gods
Saints
and
his
Church
,
(
as
all
Europe
hath
experience
this
day
;
)
what
shall
we
do
but
keepe
Gods
word
,
Nota.
possesse
our
soules
in
patience
,
suffering
the
reproches
,
calumnies
,
cruell
dealings
,
yea
all
that
the
diuell
and
his
children
can
do
to
vs
.
If
we
be
tried
by
fire
,
let
vs
be
found
gold
;
if
by
water
,
let
vs
abide
in
the
Arke
and
in
the
Apostles
boate
;
let
vs
be
found
sure
builders
vpon
the
foundation
which
the
Apostles
laid
,
euen
Christ
:
1.
Pet.
2.
if
by
the
aire
and
winds
,
let
vs
be
as
wheate
and
not
chaffe
.
If
finally
by
the
earth
and
earthly
allurements
,
let
vs
be
found
to
haue
our
conuersation
aboue
,
the
time
of
trial
is
come
already
.
We
learne
also
out
of
this
,
that
in
all
our
trials
,
whether
inward
in
our
conscience
,
or
externall
in
our
bodies
,
yea
though
our
bodies
were
giuen
to
the
beasts
and
foules
of
heauen
,
In
all
our
trials
,
externall
or
internall
,
God
is
pure
yet
God
is
pure
and
without
fault
.
In
the
best
of
vs
all
there
is
cause
why
we
should
be
tried
.
Verse
5.
Behold
,
I
was
borne
in
iniquitie
,
and
in
sin
hath
my
mother
conceiued
me
.
THis
is
the
fourth
reason
,
by
which
he
would
moue
God
to
forgiue
him
.
That
our
nature
from
the
very
originall
is
corrupted
,
from
the
seminarie
and
fountain
of
our
conception
.
For
from
our
mothers
wombe
,
we
bring
nothing
but
sinne
.
And
surely
we
cannot
throughly
acknowledge
our
sins
,
vnlesse
we
condemne
our
whole
naturall
powers
and
faculties
of
vncleannesse
.
So
the
knowledge
of
this
one
sinne
,
bringeth
him
to
the
examination
of
his
whole
life
,
Actuāll
sins
are
as
streames
which
proceed
from
original
sin
which
is
the
fountaine
.
till
he
find
nothing
in
himselfe
but
sin
.
For
if
the
fountaine
be
poisoned
,
what
will
the
streames
be
that
flow
from
it
.
If
we
would
looke
backe
to
our
originall
sin
,
we
might
haue
cause
the
more
to
lament
our
actual
sins
,
as
poisonable
streames
flowing
from
such
a
fountaine
.
So
soone
therefore
as
our
conscience
accuseth
vs
of
any
one
sin
,
we
should
call
to
remembrance
the
whole
course
of
our
life
,
Let
the
remembrance
of
one
sin
put
vs
in
mind
of
all
the
sins
we
haue
committed
.
Simil.
that
it
hath
bin
nothing
else
but
a
continuall
sinning
against
God
;
that
thus
the
last
putting
vs
in
mind
of
the
first
,
we
may
not
be
content
to
repent
and
aske
pardon
for
one
,
but
for
all
.
A
sick
man
hauing
obtained
health
,
doth
remember
how
long
he
was
sicke
,
whereby
for
the
present
he
both
considereth
his
own
frailtie
,
and
Gods
mercie
in
deliuering
him
,
as
also
encourageth
and
inanimateth
him
in
time
to
come
,
by
remembrance
of
former
mercies
obtained
.
Happie
were
we
if
we
would
begin
to
remember
our
miseries
and
Gods
mercies
.
Lorinus
the
Iesuite
to
ecce
addeth
enim
,
which
he
confesseth
is
not
in
the
Hebrew
veritie
,
and
that
Saint
Ierome
hath
forgot
it
,
yet
maintaineth
that
it
is
rightly
put
in
,
to
giue
force
to
the
words
of
his
sin
.
See
the
Sophist
,
who
granteth
the
Scriptures
,
and
yet
would
empaire
their
credit
:
as
though
Gods
Spirit
were
not
wise
enough
,
and
the
sense
could
not
hold
without
enim
.
The
like
do
they
in
these
words
,
Hoc
est
corpus
meum
,
they
adde
enim
,
and
say
,
Hoc
est
enim
,
which
is
not
in
the
Scriptures
,
and
were
altogether
vngrammaticall
.
In
a
word
,
they
alter
and
change
the
Scriptures
as
they
please
,
bringing
in
their
enim
as
a
particle
of
reason
,
which
carieth
with
it
no
reason
.
Ye
see
then
what
the
miserable
corruption
of
our
nature
is
,
so
soone
as
we
take
life
,
Man
no
sooner
beginneth
to
liue
,
but
he
beginneth
to
sinne
.
Gen.
6.5
.
we
begin
to
sin
.
An
infant
of
one
day
,
is
not
cleane
before
God
.
The
masse
whereof
we
be
formed
,
is
filthy
and
sinfull
;
and
so
much
the
more
filthy
,
seeing
it
is
possessed
with
a
soule
vncleane
and
polluted
.
The
cogitation
of
wans
heart
is
only
euill
continually
.
God
knoweth
our
mold
.
Psa.
103.14
We
erre
from
the
womb
.
And
albeit
mariage
be
a
bed
vndefiled
,
Heb.
13.4
.
by
reason
of
the
institution
,
yet
the
concupiscence
and
lust
polluteth
the
ordinance
which
is
most
holy
.
Children
haue
originall
sin
.
Then
children
are
not
free
of
original
sin
:
for
then
why
should
they
be
baptized
;
and
why
should
they
die
,
as
many
do
daily
?
But
it
may
seeme
wonderfull
&
strange
,
that
children
who
can
neither
doe
,
Obiect
.
thinke
,
or
speake
euill
,
should
be
culpable
?
I
answer
by
another
question
;
Solut.
Simil.
what
is
the
reason
that
a
yong
fox
new
whelped
,
doth
not
slay
a
lamb
?
is
it
not
because
it
lacketh
strength
,
and
is
not
come
to
that
maturitie
to
execute
their
inclination
,
which
is
naturally
cruell
.
So
are
infants
naturally
inclined
to
sin
;
and
therefore
so
soone
as
they
can
think
any
thing
,
speake
or
do
any
thing
,
it
is
euill
,
as
daily
experience
teacheth
vs
.
Parents
should
take
care
to
amend
by
good
education
that
which
is
deficient
in
their
children
by
nature
.
Simil.
Originall
sin
is
sin
.
And
therefore
it
becometh
Christian
parents
to
take
paines
to
amend
that
which
is
deficient
and
imperfect
by
nature
in
their
children
,
by
art
,
instruction
and
correction
.
That
as
wilde
beasts
are
tamed
by
the
industrie
of
men
,
and
barren
grounds
haue
become
fruitfull
by
labouring
and
manuring
;
so
euil
natures
may
be
corrected
by
good
education
.
Ye
see
also
out
of
this
,
that
originall
sin
is
sin
,
and
offensiue
to
the
law
of
God
,
and
the
roote
of
all
others
:
that
the
most
secret
thought
of
our
heart
is
sufficient
to
condemne
vs
,
if
God
would
deale
extreamely
.
Which
impugneth
that
diuellish
and
erronious
doctrine
of
some
,
who
think
that
the
first
intentions
and
thoughts
are
veniall
,
if
consent
come
not
with
them
.
Our
Lord
saieth
,
that
whosoeuer
seeth
a
woman
,
and
lusteth
after
her
,
committeth
adulterie
,
Mat.
5.28
.
and
is
as
culpable
before
God
as
if
he
had
sinned
with
her
.
But
that
concludeth
not
,
that
the
motion
is
not
sinfull
,
to
which
such
a
wicked
consent
is
added
;
the
greater
sin
cannot
excuse
the
lesser
.
Therefore
we
must
go
with
Elizeus
to
the
fountaine
,
and
cast
in
salt
in
those
rotten
and
stinking
waters
,
2.
Kin.
2.20
that
they
being
purified
,
all
the
streames
flowing
there
from
,
may
be
also
cured
.
This
parentall
sin
,
hereditarie
,
radicall
,
the
leuen
of
the
primitiue
corruption
,
the
law
of
the
members
,
Nota.
naturall
and
generall
to
all
mankind
,
cannot
be
taken
away
,
but
by
the
conception
and
natiuitie
of
Christ
.
But
here
ariseth
a
question
,
how
parents
,
both
being
Christians
and
receiued
in
the
couenant
,
Obiect
.
can
beget
sinfull
children
?
I
answer
by
a
familiar
similitude
;
Solut.
Simil.
the
seed
,
ye
see
,
when
it
is
sowne
,
is
made
as
cleane
as
the
art
and
industrie
of
man
can
do
,
and
yet
ariseth
with
a
roote
,
stalke
,
blade
and
beard
;
the
cause
is
not
in
man
,
the
force
lieth
in
the
seed
:
so
in
that
the
parents
are
purified
,
they
haue
it
of
God
;
what
the
childe
hath
,
he
hath
by
nature
,
which
either
must
be
repaired
by
grace
,
or
he
must
perish
.
Adam
,
Noah
,
Samuel
,
Eli
,
Dauid
,
&c.
although
they
were
godly
&
religious
men
,
yet
had
naughtie
and
wicked
children
;
which
sheweth
vnto
vs
,
that
religion
and
godlinesse
cometh
not
by
nature
,
but
by
the
free
grace
of
God
.
I
omit
those
vain
&
idle
questions
de
originali
peccato
,
Godlinesse
cometh
not
by
nature
but
by
grace
.
which
the
Papists
too
curiously
propound
,
and
may
be
very
easily
answered
,
lest
it
should
breed
errors
in
your
mind
,
which
ye
neuer
dreamed
of
.
And
in
sin
hath
my
mother
conceiued
me
.
The
word
iechematin
,
signifieih
properly
calefacit
,
warmed
me
in
her
wombe
,
fed
or
nourished
me
,
referring
it
to
the
action
of
heating
and
feeding
the
childe
in
the
wombe
nine
moneth
.
Wherein
the
greatnes
of
Gods
worke
is
to
be
seene
,
who
so
miraculously
can
preserue
the
infant
in
such
an
obscure
place
,
so
compassed
with
the
interiour
parts
.
Alwayes
euen
there
in
that
poore
creature
there
is
sin
,
albeit
he
be
ignorant
of
it
.
So
he
hath
a
burden
when
he
feeleth
it
not
,
and
lieth
wrapped
with
all
miseries
,
and
thinketh
himselfe
then
to
be
in
a
best
case
;
for
when
he
cometh
out
of
the
womb
,
with
great
paine
to
his
mother
,
and
difficultie
to
himself
,
he
weepeth
poore
soule
because
he
is
come
to
sorrow
.
Ezekiel
maketh
mention
of
a
child
new
borne
,
whose
nauill
was
not
yet
cut
,
Ezech.
16.3.4.5.6
.
neither
salt
put
in
it
,
nor
washed
,
lying
miserably
in
the
pollution
of
nature
;
which
representeth
to
vs
our
naturall
filth
in
sin
,
that
neither
are
we
cutted
away
by
the
knife
of
the
Spirit
from
our
originall
corruption
,
neither
washed
by
the
blood
of
Christ
from
our
naturall
vncleannesse
,
neither
salted
by
the
salt
of
the
word
;
and
if
it
were
not
by
Gods
grace
,
and
care
of
our
spirituall
parents
that
we
were
helped
,
we
would
neuer
liue
,
but
die
and
perish
in
the
filth
wherein
we
haue
bin
conceiued
and
borne
.
Man
were
vtterly
vndone
,
if
he
were
not
supported
by
the
grace
of
God
.
There
is
no
beast
which
nature
hath
not
taught
some
meanes
to
help
it self
,
as
some
haue
naturally
skins
,
or
haire
and
wooll
to
defend
them
from
iniuries
,
we
haue
none
.
In
a
word
,
man
were
vndone
if
he
were
not
supported
by
the
grace
of
God
.
We
may
weepe
,
we
haue
no
more
;
and
would
God
we
could
spiritually
crie
and
mourne
,
that
the
Lord
hearing
our
weeping
might
pitie
and
helpe
vs
.
But
because
so
many
worthy
writers
,
both
ancient
and
moderne
,
Papists
and
Protestants
,
haue
written
largely
of
this
place
,
and
I
must
say
,
Sum
minimus
omnium
,
I
cease
to
write
any
more
hereof
,
lest
I
should
repeate
that
which
they
haue
already
obserued
.
Verse
6.
Behold
,
thou
louest
truth
in
the
inward
affections
:
therefore
hast
thou
taught
me
wisedome
in
the
secret
of
mine
heart
.
THis
is
the
fift
argument
which
he
vseth
perswading
God
to
forgiue
him
,
taken
from
the
sinceritie
of
his
repentance
,
that
it
was
not
counterfeit
or
dissembled
,
which
is
very
acceptable
to
God
.
Yea
in
all
the
actions
of
religion
and
parts
thereof
,
there
is
nothing
more
pleasing
to
God
then
sinceritie
and
vprightnesse
.
He
cannot
abide
hypocrisie
and
dissimulation
,
and
to
put
ouer
with
faire
words
and
an
outward
shew
.
It
is
a
mocking
of
God
to
looke
vp
with
our
eyes
to
the
heauens
,
Hypocrisie
in
religion
is
a
mocking
of
God
to
bow
with
our
knees
,
to
felde
our
hands
,
to
knocke
on
our
breasts
,
if
we
want
vprightnesse
and
soundnes
of
heart
.
We
must
serue
God
in
faith
,
loue
,
repentance
,
humilitie
,
vnfainedly
from
our
heart
,
as
true
Nathaniels
,
Ioh.
1.47
.
in
whom
there
is
no
guile
.
The
parts
of
this
verse
are
these
:
1.
who
loueth
,
Thou
.
2.
where
and
what
he
loueth
,
truth
in
the
inward
affections
.
3.
the
consequent
following
vpon
this
loue
,
therefore
hast
thou
taught
me
wisedome
▪
in
the
secret
of
mine
heart
.
Behold
.
Before
he
enter
to
any
of
these
,
he
vseth
the
particle
of
admiration
Behold
;
which
he
neuer
vseth
but
in
some
remarkable
matter
,
thereby
the
more
to
raise
vs
vp
to
the
contemplation
of
such
great
matters
to
be
told
,
as
,
Behold
how
good
and
how
comely
a
thing
it
is
;
Psal.
133.1
brethren
to
dwell
euen
together
.
And
,
Behold
the
Lambe
of
God
,
that
taketh
away
the
sinnes
of
the
world
.
Ioh.
1.29
.
And
this
he
doth
,
that
he
might
moue
God
,
that
as
he
beheld
his
miserie
,
being
conceiued
and
borne
in
sin
,
so
he
might
behold
his
sincere
and
vnfained
repentance
.
And
this
is
the
happinesse
of
man
,
when
God
beholds
him
mourning
,
as
he
beheld
him
sinning
.
This
second
sight
is
as
delight
some
to
the
Lord
,
as
the
first
was
tedious
.
So
,
God
seeth
all
our
sins
,
as
he
seeth
our
repentance
.
Nota.
Sin
not
because
he
seeth
thee
,
but
repent
vnfainedly
,
that
he
may
take
pleasure
in
b●holding
thee
.
Thou
louest
.
The
person
who
loueth
,
is
God
.
The
Creator
becometh
a
louer
of
the
creature
;
euen
God
becometh
a
louer
of
his
image
in
him
.
Doth
he
then
loue
?
Aboue
all
things
let
vs
seeke
to
depend
vpon
this
his
lone
.
In
our
religion
we
should
trauell
to
know
what
he
loueth
most
,
Godaboue
all
things
loueth
sinceritie
.
what
he
respecteth
most
,
what
best
pleaseth
him
;
for
otherwise
we
lose
our
time
in
his
seruice
:
he
loueth
sinceritie
best
,
and
that
we
should
present
to
him
.
We
enquire
what
euery
man
loues
best
,
and
we
frame
our selues
to
seeke
after
it
:
then
I
beseech
you
,
among
the
rest
,
search
out
what
God
loueth
best
,
seeke
after
it
,
and
present
it
to
him
;
and
if
there
were
no
other
argument
to
moue
vs
to
sinceritie
,
this
may
be
sufficient
,
because
God
loueth
it
.
Loue
that
which
God
loueth
,
hate
that
which
he
hateth
;
loue
sinceritie
,
that
he
loueth
;
hate
hypocrisie
,
that
he
cannot
abide
.
Truth
.
By
truth
is
meant
sinceritie
and
vprightnesse
in
his
Maiesties
seruice
;
that
we
do
not
glose
him
by
faire
words
and
shewes
:
he
loueth
not
shadowes
but
substances
,
no
colours
or
couerts
,
but
the
bodie
it selfe
.
For
he
pierceth
with
his
eye
to
the
lowest
part
of
mans
heart
,
and
stayeth
not
vpon
the
outward
picture
of
man-actions
,
howsoeuer
plausible
to
man
,
God
looketh
not
as
man
looketh
.
In
euery
action
of
religion
,
let
vs
remember
to
keepe
sinceritie
.
Who
would
desire
to
be
called
rich
,
if
he
want
riches
;
esteemed
valiant
,
if
he
haue
not
strength
?
and
shall
we
thinke
it
sufficient
to
be
called
religious
,
Better
to
be
religious
,
then
to
be
thought
religious
.
and
not
to
be
so
?
Better
to
be
rich
,
then
to
be
called
rich
;
better
to
be
religious
,
then
to
be
thought
or
called
religious
.
God
loueth
truth
as
he
hateth
all
falsehood
;
for
he
is
truth
.
Ego
sum
veritas
,
via
&
vita
.
Ioh.
14.6
.
He
loueth
truth
in
our
profession
,
truth
in
our
ciuill
life
:
truth
in
our
profession
,
is
that
which
he
hath
commanded
in
his
word
;
truth
in
our
ciuill
life
,
is
that
which
agreeth
with
dutie
of
ciuill
conuersation
,
without
fraud
,
deceit
or
guile
,
which
is
different
from
Gods
nature
,
and
resembleth
the
diuell
who
is
a
deceiuer
.
In
the
inward
affections
.
It
is
not
a
superficiall
or
scroofe-worship
which
God
regardeth
.
For
Cains
sacrifice
outwardly
was
as
pleasant
as
Abels
;
Gen.
4.4
▪
but
God
looked
to
their
hearts
,
accepted
the
one
,
and
reiected
the
other
.
God
aboue
all
things
craueth
the
heart
:
Pro.
2●
.
26
My
sonne
giue
me
thine
heart
.
God
wil
be
worshipped
in
spirit
and
veritie
.
Therefore
hast
thou
taught
me
wisedome
in
the
secret
of
mine
heart
.
He
amplifieth
his
sin
by
this
circumstance
,
that
he
did
it
not
as
an
ignorant
,
but
as
one
who
was
enlightned
with
knowledge
;
and
besides
he
had
priuate
informations
and
intelligence
from
God
in
his
heart
,
and
tasted
of
the
heauenly
doctrine
,
yea
it
was
rooted
and
fixed
in
his
heart
,
yet
like
a
bruite
beast
he
was
caried
to
that
filthy
lust
,
and
so
was
inexcusable
,
and
suffocated
the
light
of
the
Spirit
which
he
had
receiued
.
He
had
informations
giuen
by
God
,
but
he
had
not
grace
to
follow
them
,
which
so
much
the
more
made
him
inexcusable
,
that
he
was
taught
,
Christians
perish
not
for
want
of
information
,
but
for
contemning
the
warnings
they
get
.
God
must
teach
〈◊〉
and
would
not
obey
.
So
Christians
shal
not
perish
for
lack
of
information
,
but
because
they
do
not
obey
the
warnings
which
they
get
.
This
age
hath
heard
many
lessons
,
and
God
hath
manifested
his
whole
will
vnto
them
;
but
because
they
obey
them
not
their
knowledge
shal
augment
their
paines
.
God
he
must
be
our
great
Doctor
and
Teacher
,
we
must
be
Theodidactoi
,
taught
of
God
.
Neither
nature
,
learning
,
experience
,
practise
or
age
can
teach
vs
wisedome
,
onely
Gods
word
must
teach
vs
.
Nature
preuailed
among
the
Philosophers
,
but
that
neuer
led
them
to
God
.
For
all
the
principles
of
our
faith
are
contrary
to
nature
,
sense
and
reason
.
What
is
more
against
naturall
reason
,
then
these
points
of
our
religion
:
God
was
made
man
;
a
virgin
hath
borne
a
childe
;
a
crucified
man
saued
the
world
;
a
dead
man
arose
,
&c.
in
these
and
such
we
must
be
taught
from
aboue
by
God
.
God
teacheth
by
the
ministerie
of
his
word
God
he
teacheth
by
the
ministery
of
his
word
,
which
whosoeuer
contemneth
,
refuseth
the
meanes
of
his
saluation
;
but
that
ministery
will
not
be
sufficient
without
diuine
inspiration
.
1.
Cor.
3.6
.
Paul
may
plant
,
Apollo
may
water
,
but
God
giueth
the
increase
.
Bellarmine
translateth
the
Hebrew
word
(
which
he
granteth
signifieth
abscondita
)
incerta
,
and
so
doth
Lorinus
;
those
doubting
Doctors
would
haue
the
mysteries
of
the
Scriptures
vncertaine
and
doubtfull
.
Nota.
There
is
great
diuersitie
of
iudgements
among
men
what
is
true
wisedome
;
These
are
of
the
Lord
is
true
wisdome
.
Eccles.
1.2
.
but
if
ye
would
enquire
at
the
wisest
man
that
euer
liued
,
he
will
tell
you
that
hauing
examined
all
things
vnder
heauen
,
he
found
all
things
to
be
but
vanitie
and
vexation
of
spirit
;
and
that
true
wisedom
consisted
only
in
the
feare
of
God
,
and
keeping
his
commandements
.
The
feare
of
the
Lord
is
the
instruction
of
wisedome
;
Pro.
15.33
all
other
wisedome
is
foolishnesse
.
Verse
7.
Purge
me
with
hyssope
,
and
I
shall
be
cleane
:
wash
me
,
and
I
shall
be
whiter
then
snow
.
HE
is
not
contented
simply
to
craue
pardon
once
or
twice
,
but
many
times
;
yes
he
multiplieth
his
suites
by
metaphors
;
allegories
,
and
such
borrowed
speeches
,
signifying
how
deeply
he
was
wounded
with
his
sin
,
that
he
would
haue
himselfe
assured
and
confirmed
in
the
remission
thereof
:
and
now
he
borroweth
a
similitude
from
the
washings
and
purgations
vsed
in
the
Leuiticall
law
,
desiring
that
God
would
looke
on
his
miseries
,
who
was
a
leprous
man
by
sin
,
and
a
filthy
polluted
sinner
,
that
hee
might
be
washed
in
the
blood
of
Christ
,
prefigured
by
the
Mosaicall
washings
.
Purge
me
with
hyssope
.
There
is
made
mention
of
hyssope
,
where
it
was
vsed
,
Three
times
made
mention
of
hysop
.
Exo.
12.
●●
.
in
three
places
:
first
,
in
the
12.
of
Exodus
,
at
the
institution
of
the
Passeouer
,
where
the
blood
of
the
Lambe
was
appointed
to
be
sprinkled
vpon
the
doore
cheekes
with
a
bunch
of
hyssope
bound
with
a
scarlet
lace
.
The
blood
signified
Christs
blood
,
the
bunch
of
hyssope
the
sauing
,
and
the
scarlet
lace
his
blood
died
,
which
bound
the
bunch
▪
all
hauing
their
spirituall
significations
.
For
the
blood
no
doubt
signified
the
blood
of
that
vndefiled
Lambe
,
shed
from
the
beginning
of
the
world
.
The
hyssope
,
the
inst●ument
applying
his
blood
by
faith
.
The
scarlet
lace
,
the
communion
of
the
Saints
,
who
are
bound
by
loue
the
bond
of
perfection
,
and
sprinkled
with
that
same
blood
to
the
remission
of
sins
.
And
so
the
blood
which
washeth
faith
which
applieth
,
and
the
lace
that
coupleth
,
are
all
one
;
Christ
by
faith
and
loue
receiued
to
the
purgation
of
all
Christians
.
The
second
place
,
Leuit.
17.
is
the
purgation
of
the
Leper
,
wherein
the
blood
of
the
sparrow
,
the
bunch
of
hyssope
and
the
scarlet
lace
are
likewise
mentioned
,
and
differeth
nothing
but
in
this
,
in
the
first
was
the
Lambe
,
here
the
Sparrow
,
which
is
all
one
:
for
euen
as
the
Lamb
is
among
beast●
,
so
is
the
Sparrow
bate
and
simple
amongst
fowles
;
to
which
Dauid
compar●th
himself
,
I
am
as
a
sparrow
on
the
house
top
sitting
alone
:
Psal.
102.7
.
so
we
must
be
sprinkled
with
his
blood
,
which
being
contemptible
to
men
,
was
acceptable
to
God
.
The
third
was
,
Numb.
19.
about
the
red
Cow
,
which
must
haue
hyssope
dipped
in
the
b●ood
thereof
.
And
Christ
is
compared
to
the
Cow
or
fat
calfe
,
which
being
in
so
great
a
price
with
the
Father
,
was
giuen
to
death
for
the
saluation
of
our
soules
.
The
hyssope
hath
many
things
wherein
it
representeth
Christ
very
nigh
:
Wherein
hysop
representeth
Christ
.
1.
Kin.
43
▪
for
first
it
is
obseure
,
humble
and
abiec●●
;
so
that
Salo●o●
is
said
to
haue
written
of
all
trees
,
from
the
Cedar
the
highest
tree
,
opposed
to
the
hyssope
springing
out
of
the
wall
,
that
is
to
be
basest
and
most
common
growing
amongst
stones
,
not
standing
of
mans
industr●e
to
plant
them
,
as
other
trees
doe
.
So
Chr●st
in
whom
we
beleeue
was
contemptible
,
a
worme
,
not
a
man
,
despised
,
Psal.
2●
▪
in
him
was
no
beaurie
,
riches
or
earthly
honours
,
which
maketh
men
to
come
in
credit
and
account
.
Next
▪
the
hyssope
is
bitter
and
sowre
,
not
pleasant
to
the
drinkers
:
so
the
crosse
of
Christ
,
by
which
our
affections
are
mortified
,
is
very
odious
to
the
flesh
,
and
agreeth
not
with
its
taste
.
His
crosse
is
therefore
a
stumbling
blocke
to
the
Iewes
,
and
folly
to
the
Gentiles
.
Thirdly
,
albeit
it
be
sowre
,
yet
it
is
most
wholesome
:
so
albeit
the
doctrine
of
repentance
be
irksome
and
vnsauory
to
the
flesh
yet
it
is
wholesome
to
the
soule
.
Naturall
men
esteeme
this
doctrine
to
be
an
enemie
to
them
,
Simil.
which
would
slay
their
corruptions
and
lusts
.
Medicine
,
which
at
first
seemeth
bitter
,
afterward
becommeth
more
comfortable
:
so
the
doctrine
which
is
salted
with
salt
and
hyssope
,
is
fitter
for
vs
then
that
which
is
sweetned
with
hony
;
for
hony
was
neuer
appointed
to
be
vsed
in
the
Lords
sacrifices
,
but
salt
omnis
victima
sale
saliatur
.
An
obseruation
of
Cyvillus
concerning
hysop
.
Cyrillus
obserueth
in
the
hyssope
an
hot
operation
,
whereby
it
sha●pneth
the
grosse
humors
,
and
purgeth
the
concretion
of
the
priuitie
;
so
grace
maketh
vs
feruent
in
the
spirit
.
Moreouer
,
hysop
purgeth
the
lungs
,
ph●iriasis
,
rests
,
The
propertie
of
hysop
.
Plin.
lib.
20.
cap.
4.
nour●sh●th
the
natiue
colour
of
the
bodie
,
killeth
filth
and
vermine
growing
on
man
,
cureth
the
bites
of
serpents
,
prouoketh
appetite
,
sharpneth
the
sight
,
is
enemie
to
seuers
;
of
which
it
is
written
,
Parua
calens
,
pectus
purgans
,
petrosa
streatrix
Ius
sapidat
pleurae
congrua
,
spargit
aquam
.
So
grace
is
hot
by
charitie
,
purging
by
contrition
,
spitting
forth
by
confession
,
seasoning
the
body
by
temperance
,
sauing
the
soule
and
inward
parts
by
application
of
Christs
blood
,
which
being
drunken
purgeth
our
plurisie
and
bloodie
eyes
.
The
hysop
of
Christs
blood
a
medicine
for
all
our
corruptiō●
▪
Then
seeing
all
these
diseases
are
in
the
soule
of
man
,
are
we
not
much
beholden
to
God
,
who
hath
made
one
salue
to
cure
all
our
sores
;
the
blindnesse
of
our
mind
is
remoued
by
the
water
of
his
blood
;
the
foule
c●r
up●ions
of
our
heart
are
euacuate
and
dissolu●d
▪
that
we
spit
them
fo●th
;
our
coldnes
is
warmed
,
our
fie●y
feuers
and
inflammations
quenched
our
spirituall
vigour
&
colour
is
restored
,
which
we
lost
by
sin
.
Wash
me
,
and
I
shall
be
whiter
then
the
snow
.
What
meant
by
washing
.
He
acknowledgeth
that
none
in
heauen
or
earth
is
able
to
purge
him
,
but
God
onely
:
He
hath
that
fountaine
in
his
owne
garden
;
he
will
communicate
the
glorie
of
our
redemption
to
none
but
to
himselfe
.
For
by
this
washing
is
meant
the
washing
of
iustification
and
remission
of
sins
;
that
as
creation
belongeth
onely
to
God
,
so
doth
redemption
by
Christs
blood
.
Wo
to
them
who
leauing
the
waters
of
life
,
go
to
any
other
,
to
seek
water
out
of
these
rotten
cisterns
.
Then
seeing
it
is
the
proper
work
of
God
to
wash
vs
,
let
vs
go
to
the
lauer
of
baptisme
,
that
there
we
may
be
once
washed
;
and
after
daily
pray
,
that
he
may
wash
our
feete
by
sanctification
.
And
I
shall
be
whi●er
then
the
snow
He
perswadeth
himselfe
of
a
full
purgation
by
Christs
blood
.
Though
I
were
as
blacke
as
the
Moore
,
yet
shall
I
be
white
as
snow
.
Nothing
can
blot
out
our
sinnes
but
this
blood
.
If
we
would
wash
our selues
with
snow
waters
,
our
righteousnesse
shall
be
as
a
menstruous
garment
.
Esa.
64.6
.
What
is
all
the
righteousnesse
of
man
,
but
an
abhomination
before
God
.
Yea
Christ
himselfe
if
he
had
b●n
onely
man
,
could
not
haue
bin
able
to
satisfie
the
iustice
of
an
insinite
God
;
he
must
be
God
himselfe
,
and
therefore
it
is
called
the
blood
of
God
.
But
how
shall
we
be
whiter
then
snow
?
Act.
20.
●ouct
.
Solut.
I
answer
,
our
estate
is
more
perfect
and
●u●er
by
Christ
,
then
it
was
by
nature
in
Adam
;
forasmuch
as
we
haue
our
perfection
by
Christ
,
which
cannot
faile
or
alter
;
and
it
is
the
perfection
of
God
which
belongeth
to
vs
:
so
that
we
stand
not
before
God
as
men
,
but
as
gods
before
God
,
being
co●ered
with
his
perfect
obedience
who
is
our
Redeemer
,
blessed
for
ouer
.
So
there
is
no
cause
why
we
should
feare
or
despaire
,
seeing
we
are
cleansed
perfectly
,
if
we
beleeue
&
be
sanctified
.
Let
vs
put
on
Christ
,
whose
garment
is
white
as
snow
.
Mar.
17.2
.
And
his
Church
is
made
white
in
him
.
Who
is
this
that
commeth
vp
white
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Cant.
8.5
.
Apoc.
7.14
And
the
Bride
hath
white
garments
,
made
white
in
the
Lambes
blood
.
The
proper
office
of
the
holy
Spirit
is
to
wash
vs
,
and
purifie
our
conscience
by
Christs
blood
,
lest
our
filthinesse
keepe
vs
back
from
accesse
to
God
.
And
this
ye
were
,
saith
the
Apostle
,
but
ye
are
washed
,
1.
Cor.
6.11
ye
are
sanctified
,
ye
are
iustified
in
the
name
of
the
Lord
Iesus
,
and
by
the
Spirit
of
our
God
.
And
againe
,
speaking
of
the
Church
,
that
he
may
sanctifie
her
,
purging
her
by
the
washing
of
water
,
by
the
word
,
Eph.
5.17
.
that
he
may
make
the
Church
glorious
to
himself
,
not
hauing
spot
or
wrinkle
,
or
any
such
thing
,
but
that
she
may
be
holy
&
blamelesse
.
So
,
it
is
the
onely
worke
of
God
to
sanctifie
his
children
&
make
them
clean
.
Finally
obserue
,
that
iustification
and
sanctification
are
vndeuided
companions
;
Doctr.
Iustification
and
sanctification
go
together
.
whomsoeuer
the
Lord
washeth
by
the
hysop
of
his
Sonnes
blood
,
he
also
sanctifieth
by
his
Sp●rit
.
Studie
therefore
to
get
holinesse
,
without
which
none
shall
see
God
.
●et
holinesse
to
the
Lord
be
written
on
your
brests
.
Exo.
28.36
Leuit.
20.7
.
Holinesse
becometh
the
house
of
God
.
Be
holy
,
Many
study
to
attain
to
knowledg
,
but
not
to
sanctification
.
as
I
am
holy
.
For
what
fellowship
can
the
most
holy
God
haue
with
vncleane
and
profane
people
?
This
miserable
age
studieth
to
attaine
to
knowledge
,
but
not
to
sanctification
.
Let
Atheists
call
you
what
they
please
,
studie
you
to
puritie
of
li●e
.
A
true
Christian
will
make
more
conscience
of
an
idle
word
or
filthy
thought
which
wil
arise
in
their
hearts
,
Nota.
and
will
correct
it
more
sharply
,
then
those
leud
miscreants
will
do
for
adultery
and
the
worst
actions
they
commit
.
Verse
8.
Make
me
to
heare
ioy
and
gladnesse
,
that
the
bones
which
thou
hast
broken
may
reioyce
.
HAuing
craued
before
remission
of
sins
,
now
he
beggeth
the
fruite
which
followes
vpon
the
same
,
that
is
,
ioy
and
gladnes
,
which
is
one
of
the
fruits
of
the
kingdome
of
God
,
and
marks
of
Gods
children
.
Ioy
proceedeth
of
sorrow
.
This
ioy
which
he
suiteth
,
must
of
necessi●ie
presuppose
a
sorrow
which
he
had
for
his
sinne
.
For
as
repentance
can
neuer
want
sorrow
,
no
more
can
remission
want
ioy
.
So
that
ioy
springeth
out
of
the
bitter
goote
of
sorrow
.
And
the
greater
sorrow
we
haue
,
the
greater
shall
our
ioy
be
.
The
deeper
thy
griefe
be
,
the
higher
shall
thy
comfort
be
.
He
doubleth
ioy
and
gladnesse
both
of
soule
and
bodie
;
he
will
not
be
contented
with
some
one
or
two
consolations
,
but
wil
haue
them
to
be
multiplied
;
that
as
his
tribulations
did
increase
,
so
his
comforts
in
Christ
Iesus
might
be
enlargod
.
As
a
Christian
is
the
most
sorowfull
man
in
the
world
,
Of
all
men
a
Christian
hath
most
cause
to
reioyce
.
so
there
is
none
more
glad
then
he
.
For
the
cause
of
his
ioy
is
greatest
:
in
respect
his
misery
was
greatest
,
his
deliuery
greatest
,
therefore
his
ioy
greatest
:
from
hell
and
death
is
he
freed
,
to
life
in
heauen
is
he
brought
.
What
can
make
men
more
glad
then
this
,
if
he
will
beleeue
.
No
offers
can
satisfie
the
minde
of
a
prisoner
appointed
to
death
,
vnlesse
his
remission
be
proclaimed
and
giuen
him
:
Simil.
so
all
the
ioyes
in
the
world
will
not
satisfie
a
conscience
,
till
he
heare
that
his
sins
are
forgiuen
him
.
Psal.
4.8
.
This
ioy
Dauid
compareth
with
the
ioy
of
worldlings
who
reioyced
in
their
corne
and
wine
,
and
saith
,
that
he
had
more
ioy
then
they
had
,
and
more
peace
of
conscience
.
This
ioy
eateth
vp
all
false
ioyes
that
men
haue
in
sinne
,
True
ioy
eateth
vp
false
ioyes
.
Exod.
7.12
as
the
rod
of
Aaron
did
the
rods
of
the
Egyptians
.
For
it
is
not
possible
that
men
can
haue
both
ioy
in
God
&
godlinesse
and
in
sin
;
for
the
one
will
euer
quench
the
other
,
as
water
doth
fire
.
All
other
ioyes
wil
alter
,
whatsoeuer
they
be
;
Nothing
can
alter
this
true
ioy
.
but
nothing
can
take
this
ioy
from
vs
.
Not
tribulation
;
we
reioyce
in
the
midst
of
tribulation
.
Not
death
;
no
paine
,
no
hatred
of
men
,
no
persecution
,
all
these
rather
in
crease
it
.
Acts
5.41
.
We
reioyce
with
the
Apostles
,
that
we
are
thought
worthy
to
suffer
for
the
word
of
God
.
Why
do
worldlings
call
vs
melancholious
persons
,
and
too
precise
,
that
we
cannot
do
away
with
an
idle
word
,
Ioh.
4.32
.
let
be
an
idle
action
;
let
them
say
what
they
please
,
we
say
as
Christ
said
to
his
disciples
,
he
had
meate
they
knew
not
;
so
we
haue
ioy
that
they
know
not
of
.
That
which
is
thy
ioy
,
O
hypocrite
,
that
is
my
sorrow
.
I
laugh
with
Democritus
at
that
,
Democritus
alwayes
laughed
,
&
Heraelitus
alwayes
weeped
Iam.
5.1
.
for
which
thou
weepest
;
I
weepe
with
Heraclitus
at
that
,
whereat
thou
laughest
.
Wo
to
them
that
laugh
for
they
shall
weepe
.
Howle
ye
rich
men
,
saith
the
Apostle
.
Make
me
to
heare
.
The
person
from
whom
he
seeketh
this
ioy
,
is
God
:
make
me
to
heare
,
saith
he
;
whereby
he
would
teach
vs
,
Doctrine
Spirituall
ioy
proceedeth
from
God
.
that
this
ioy
cometh
onely
from
God
;
it
is
he
who
is
the
fountain
of
ioy
and
all
pleasure
,
for
all
good
things
come
from
aboue
.
Naturall
ioyes
proceed
from
a
naturall
and
fleshly
fountain
,
spirituall
ioyes
spring
only
from
God
:
so
he
who
seeketh
these
ioyes
beneath
,
seeketh
hot
water
vnder
cold
ice
.
Can
any
good
thing
come
out
of
Nazareth
?
Ioh.
1
46.
can
any
grace
come
from
a
gracelesse
ground
?
The
instrument
by
which
he
seeketh
ioy
to
be
conueyed
to
him
,
is
the
hearing
of
that
word
,
Thy
sinnes
are
forgiuen
thee
.
There
is
none
other
ordinary
meanes
by
which
God
will
worke
or
euer
hath
wrought
ioy
to
the
troubled
heart
,
then
by
his
word
preached
by
the
mouth
of
his
seruants
,
The
word
of
God
is
the
cause
of
this
ioy
.
Act.
16.14
and
beleeued
by
Christians
.
Faith
commeth
by
hearing
.
God
opened
the
heart
of
Lydian
.
He
that
hath
eares
to
heare
,
let
him
heare
.
I
haue
giuen
eyes
,
and
they
do
not
perceiue
,
eares
to
heare
,
&
do
not
vnderstand
,
their
eares
are
heauie
,
&c.
Preaching
of
the
word
is
a
necessary
instrument
by
which
spiritual
gracesis
conveied
into
our
harts
.
God
craueth
this
often
in
the
old
&
new
Testanent
,
that
we
should
heare
his
voice
.
And
Dauid
confesseth
,
that
God
had
prepared
his
eare
.
Psal.
40.
God
from
heauen
said
,
This
is
my
beloued
Sonne
,
in
whom
I
am
well
pleased
,
Mat.
3.17
.
heare
him
.
If
then
ye
giue
an
obedient
eare
to
Gods
word
,
ye
may
be
assured
of
this
ioy
wrought
in
your
hearts
,
after
yee
haue
beleeued
the
comfortable
promises
of
saluation
in
Christs
blood
.
Against
Atheists
and
Papists
lothing
the
word
.
What
thinke
ye
then
of
Atheists
,
who
will
not
heare
the
word
but
for
fashions
sake
,
calling
those
too
holy
who
will
heare
two
Sermons
on
one
Sabbath
;
or
of
Papists
,
who
will
no
wayes
heare
the
word
,
which
may
be
the
meanes
of
their
conuersion
.
Wo
to
the
one
and
to
the
other
.
And
because
they
haue
refused
to
heare
him
,
of
whom
they
may
receiue
comfort
and
instruction
;
therefore
the
Lord
shall
refuse
to
speake
to
them
any
longer
,
vnlesse
betimes
they
repent
.
That
the
bones
which
thou
hast
broken
may
reioyce
.
The
effect
which
he
hopeth
to
receiue
of
those
glad
tidings
,
is
a
restitution
of
his
first
estate
;
wherein
he
found
himself
wonderfully
broken
by
his
sin
and
affliction
,
and
hopeth
to
be
restored
by
remission
and
pardon
thereof
.
Where
he
speaketh
of
the
bones
,
he
would
let
vs
to
vnderstand
,
that
there
is
no
strength
of
nature
able
to
resist
the
stroke
of
Gods
iustice
.
No
strength
in
man
able
to
resist
the
stroake
of
Godsiustice
For
if
he
begin
to
fight
with
vs
,
we
are
vnable
to
resist
.
The
bones
are
very
hard
,
and
the
strength
of
man
stands
in
them
;
but
if
God
bring
the
hammer
of
his
wrath
,
it
shall
be
as
iron
and
steele
to
crush
them
in
peeces
,
being
but
as
potters
vessels
.
God
cureth
none
but
those
whom
he
hath
woun
ded
.
Man
woundeth
,
but
hath
no
care
to
cure
;
God
woundeth
&
seeketh
to
cure
.
Which
thou
hast
broken
.
The
forme
of
Gods
curing
:
he
first
woundeth
,
and
then
healeth
.
He
cureth
none
but
those
whom
his
hand
hath
pierced
;
and
he
who
woundeth
,
can
best
cure
the
wound
.
And
in
this
God
differeth
from
man
:
for
man
woundeth
,
but
hath
no
care
to
cure
;
but
when
God
inflicteth
a
wound
on
his
children
,
he
hath
a
present
remedy
appointed
to
cure
the
same
.
let
vs
therefore
be
content
to
be
vnder
his
hand
,
who
for
sufficient
causes
crossing
vs
,
is
euer
ready
to
comfort
vs
in
Iesus
Christ
.
May
reioyce
.
By
this
he
letteth
vs
see
,
what
would
be
the
effect
of
his
deliuerie
,
euen
to
burst
forth
in
the
praises
of
his
God
,
by
his
words
,
by
his
actions
,
Let
thy
desire
to
be
deliuered
from
trouble
be
to
glorifie
God
.
by
his
writings
.
Which
should
teach
vs
,
that
in
trouble
,
either
spirituall
or
temporall
,
we
euer
haue
this
the
principall
end
for
which
we
desire
to
be
deliuered
,
that
we
may
praise
and
glorifie
God
.
Verse
9.
Hide
thy
face
from
my
sins
,
and
put
away
all
mine
iniquities
.
NOw
he
reneweth
his
former
suite
of
the
remission
of
his
sins
,
shewing
now
earnestly
he
desired
the
same
.
He
is
not
content
once
and
againe
to
crie
for
pardon
but
many
times
.
For
he
thought
otherwise
of
his
sin
,
then
we
do
of
ours
,
it
touched
him
at
the
very
heart
.
In
this
verse
he
vseth
two
similitudes
;
one
,
that
God
would
turne
away
his
face
from
his
sinnes
;
next
,
that
he
would
blot
out
all
his
iniquities
.
Hide
.
The
first
similitude
is
taken
from
men
,
God
cannot
see
sin
in
his
children
.
who
will
hide
their
face
from
that
which
they
desire
not
to
see
.
And
it
is
certaine
,
God
is
in
euery
place
,
and
seeth
euery
thing
,
but
he
cannot
see
the
sins
of
his
elect
children
;
for
that
intervenient
righteousnes
of
Christ
will
not
suffer
him
to
see
any
filthinesse
in
his
children
.
He
seethno
iniquitie
in
Iacob
,
Ns●
23.21
.
Simil.
saith
Balaam
.
For
as
a
red
or
blue
glasse
being
set
before
out
eyes
,
what
euer
we
see
thorough
it
,
seemeth
to
be
of
the
colour
of
the
glasse
:
so
God
looking
thorough
Christ
to
vs
,
all
his
righteousnesse
seemeth
to
be
ours
,
and
we
are
of
his
colour
.
In
the
meane
time
,
Vse
.
let
vs
not
sin
because
he
hideth
his
face
from
our
sin
:
for
if
we
abuse
the
riches
of
his
bountie
,
we
shall
appeare
in
our
owne
colours
.
And
put
away
all
mine
iniquities
.
The
blotting
away
,
presupposeth
an
hand-writ
of
the
law
against
him
,
wherein
his
name
was
put
in
the
count-booke
,
which
must
be
scraped
out
,
and
taken
away
,
which
cannot
be
done
away
but
by
the
blood
of
Iesus
Christ
.
All.
Ye
see
that
one
sin
calleth
to
mind
many
thousands
:
and
he
is
not
contented
to
be
acquitted
from
one
,
vnlesse
he
be
acquitted
from
all
.
Call
to
mind
all
the
sinnes
of
thy
life
;
be
not
at
quiet
till
thou
gettest
a
generall
pardon
for
them
all
,
which
is
to
be
purchased
by
Iesus
Christ
.
Be
afraid
to
adde
new
sinnes
to
thy
old
.
Pro.
28.19
.
Ezech.
8.8
.
Blessed
is
he
that
feareth
continually
.
Do
as
Ezekiel
did
to
the
wall
of
the
Temple
,
dig
once
,
twice
,
thrice
,
and
trie
thine
heart
;
the
more
thou
diggest
,
the
more
abominations
shalt
thou
see
in
that
place
which
should
haue
bin
a
Temple
to
God
.
Verse
10.
Create
in
me
a
cleane
heart
,
O
God
:
and
renew
a
right
spirit
within
me
.
DAuid
hath
prayed
already
for
the
remission
of
his
sinnes
,
and
hath
doubled
ouer
that
petition
eight
times
;
now
he
craueth
new
benefits
,
of
sanctification
,
of
the
holy
Spirit
,
of
ioy
,
&c.
In
all
his
peritions
he
prayeth
for
spirituall
things
;
he
seeketh
first
the
kingdome
of
God
.
He
prayeth
not
for
the
health
of
his
bodie
,
Those
are
senslesse
of
troble
,
who
seeke
to
be
freed
of
the
pain
,
thogh
not
reconciled
to
God
.
God
as
hee
is
a
great
God
,
bestoweth
great
gifts
.
but
for
the
health
of
his
soule
;
he
craueth
not
to
be
rich
temporally
,
but
spiritually
in
God
.
Those
are
sensuall
,
who
being
fallen
in
trouble
,
craue
no
other
thing
then
to
be
deliuered
from
their
present
paine
,
neuer
seeking
to
be
recoueiled
to
God
.
Next
,
he
seeketh
great
things
;
for
he
is
a
great
God
,
who
according
to
his
greatnes
can
bestow
ample
gifts
,
as
the
Ocean
plentie
of
water
.
It
stood
not
with
Alexanders
honour
to
propine
Diogenes
with
a
small
gift
.
We
bring
small
vessels
to
God
,
a
weake
faith
,
although
we
haue
great
need
;
we
thinke
that
hee
is
not
able
to
giue
great
things
.
Our
Sauiour
Christ
could
worke
no
miracles
amongh
them
,
Mat.
13.53
2.
Kin.
7.17
.
because
of
their
infidelity
.
The
Gentleman
on
whom
the
King
leaned
,
died
and
was
troden
vnder
foot
,
because
he
beleeued
not
the
Prophet
.
Thirdly
,
he
suiteth
importunately
;
and
beggers
euer
speed
best
at
Gods
hand
.
The
Prophet
Elizeus
reproued
King
Ioas
that
he
shot
onely
three
arrowes
forth
of
the
window
;
for
if
he
had
shot
six
or
7
times
,
2.
Kin.
13.19
.
he
might
haue
v●terly
subdued
the
Aramites
.
Let
vs
then
pray
instantly
and
importunately
vnto
the
Lord
,
and
we
may
be
assured
he
will
heare
vs
.
He
prayed
before
for
remission
of
sius
,
Sanctification
followeth
remission
.
and
now
he
prayeth
for
the
Spirit
of
sanctification
,
an
inseparable
companion
with
the
other
.
For
you
can
neuer
be
assured
that
you
haue
receiued
pardon
for
your
sinne
past
,
vnlesse
Gods
Spirit
hath
giuen
you
a
care
to
liue
holily
in
time
to
come
.
Shall
you
be
washen
euen
now
,
and
after
pu●●le
your selfe
in
the
mire
?
Not
possible
that
euer
Christ
will
bestow
his
blood
to
wash
any
,
whom
he
denieth
to
sanctifie
by
his
holy
Spirit
.
Create
in
me
a
cleane
heart
,
O
God
.
The
worker
,
God
;
the
workmanship
,
in
me
;
the
worke
it selfe
,
create
;
the
subiect
,
a
heart
;
the
qualitie
,
a
cleane
heart
.
O
God
.
As
in
the
first
creation
a
man
is
a
meere
patient
,
and
hath
no
part
of
it
,
but
God
by
the
parents
worketh
it
:
God
must
worke
our
second
creation
.
so
God
worketh
the
second
creation
by
his
Ministers
.
There
is
no
freewill
or
preparation
to
grace
,
or
foreknowing
godlinesse
,
as
these
hereticall
Iesuits
do
affirme
.
Work
the
work
thy selfe
,
and
take
the
praise
to
thy selfe
,
O
Lord
.
Create
.
A
man
must
be
twice
borne
,
before
he
can
enter
into
heauen
.
As
he
is
made
to
the
similitude
of
the
first
Adam
,
Man
must
be
twice
borne
:
and
his
second
creation
is
more
excellent
then
the
first
.
so
must
he
be
made
to
the
similitude
of
the
second
Adam
;
and
the
re-creation
or
regeneration
is
more
excellent
then
the
former
.
For
in
the
first
,
man
was
wrought
out
of
clay
;
but
in
the
other
,
God
worketh
grace
out
of
sin
.
What
harder
to
worke
vpon
then
the
dust
?
Next
,
he
breathed
in
the
dead
bodie
a
soule
;
but
here
he
breatheth
in
the
holy
Spirit
in
mans
heart
.
Thirdly
,
in
the
creation
he
made
man
perfect
in
all
his
members
so
in
the
regeneration
,
all
the
members
of
the
body
and
powers
of
the
soule
must
be
renewed
;
and
if
thou
be
deficient
in
the
one
,
thou
disgracest
all
the
workmanship
.
Now.
If
thou
hast
in
thy
new
birth
the
eyes
of
knowledge
,
and
lackest
the
bowels
of
mercie
,
and
art
maimed
of
the
hands
of
bountifulnesse
;
or
if
thou
be
dumble
and
cannot
praife
God
,
or
deafe
and
cannot
heare
his
word
,
thou
art
not
a
perfect
man
.
A
greater
worke
in
the
second
birth
then
in
the
first
.
Nota.
A
greater
worke
to
raise
vp
a
dead
man
in
sin
,
then
to
raise
Lazarus
out
of
his
graue
.
Blessed
are
they
who
are
partakers
of
the
first
resurrection
,
for
the
second
death
shall
haue
no
power
of
them
.
Reformation
should
begin
at
the
heart
.
Satan
is
an
vncleane
spirit
.
As
a
flie
is
bred
in
filthinesse
,
and
leaueth
euer
filth
behind
it
;
so
doth
the
diuell
defile
euery
place
whereinto
he
commeth
.
Our
hearts
are
as
open
Tauernes
ready
to
receiue
all
passengers
.
Now
hauing
tried
sinne
and
Satan
to
be
so
noisome
to
vs
,
we
should
remoue
them
,
shut
the
doore
of
our
hearts
,
harbour
them
no
longer
;
yea
if
any
vncleane
thought
arise
,
let
vs
not
entertaine
it
,
nor
consent
thereto
,
lest
it
bring
worse
with
it
.
The
subiect
vpon
which
he
must
work
,
is
the
heart
,
the
most
noble
part
,
the
most
secret
part
,
which
none
can
know
but
God
;
the
seate
of
all
the
affections
,
by
which
man
is
ruled
and
led
.
Reformation
must
begin
at
the
heart
.
A
reformation
which
beginneth
at
the
members
and
externall
actions
,
is
neither
true
nor
constant
.
As
if
a
man
intending
to
dresse
his
garden
,
and
purge
it
from
thistles
and
such
like
weeds
,
would
cut
off
the
vpper
part
,
and
leaue
the
roote
,
which
would
spring
vp
again
:
so
if
thou
wouldst
chastise
thy
bodie
,
and
let
thine
heart
remaine
luxurious
,
it
is
nothing
.
The
heart
is
the
fountaine
,
wherefrom
springeth
all
euill
,
the
root
wherefrom
all
sinne
groweth
.
He
speaketh
not
of
the
substance
but
of
the
affections
and
qualities
of
the
heart
.
No
honest
man
will
lodge
in
a
filthy
house
,
Simil.
or
drinke
or
eate
except
the
vessell
be
made
cleane
;
Pro.
4.23
.
and
God
cannot
abide
in
a
foule
swinish
heart
.
Keepe
thine
heart
diligently
,
saith
the
Spirit
.
Gen.
15.7
.
Since
God
then
wil
be
thine
hearts
guest
,
thou
must
guard
it
diligently
,
that
others
enter
not
in
,
neither
leud
cogitations
:
but
as
Abraham
chased
away
the
foules
from
the
sacrifice
,
so
we
must
chase
away
corrupt
and
euill
cogitations
from
our
soule
,
as
vagabonds
should
be
expelled
from
the
Kings
pallace
.
The
heart
in
Latin
is
called
cor
,
Nota.
noted
by
three
letters
,
to
signifie
(
as
some
thinke
)
that
it
is
the
seate
of
the
Trinitie
;
and
therefore
the
pourtraiture
of
the
naturall
heart
is
of
three
corners
,
answerable
to
the
same
.
As
a
vessell
of
gold
or
siluer
being
through
long
vse
wasted
and
broken
,
Simil.
is
sent
to
the
Goldsmiths
to
be
renewed
;
so
our
hearts
worne
by
sinne
,
must
be
sent
to
God
,
that
he
may
put
them
in
the
fire
,
and
cast
them
in
a
new
mould
,
and
make
them
vp
againe
.
Alas
,
that
wee
are
carefull
to
renew
euery
thing
,
clothes
,
vessels
,
and
all
,
onely
carelesse
to
renew
our
hearts
.
Many
are
carelesse
of
the
best
things
.
Renew
a
right
spirit
within
me
.
He
doubleth
his
suite
concerning
his
soule
,
as
his
principall
desire
.
There
are
many
who
desire
earnestly
at
God
for
earthly
things
,
but
few
are
serious
in
seeking
that
best
thing
,
a
new
soule
.
Many
are
careful
of
the
outward
man
,
and
carelesse
of
the
hid
man
of
the
heart
,
that
inner
man
.
The
spirit
is
right
,
when
it
is
set
vpon
the
right
obiect
,
which
is
God
,
but
when
it
declineth
to
the
world
or
to
sinne
,
then
it
is
wrong
and
goeth
astray
.
Dauid
crauing
first
that
he
might
be
purged
from
his
filthinesse
,
craueth
now
strength
of
God
to
his
spirit
,
that
he
may
not
wander
againe
,
but
abide
constant
in
the
right
way
of
Gods
commandements
.
For
we
must
not
onely
pray
for
a
renewing
grace
,
As
we
pray
for
renewing
grace
,
so
pray
for
accompanying
and
following
graces
.
but
for
an
accompanying
grace
,
and
a
following
grace
to
keep
vs
in
the
way
of
Gods
obedience
.
The
crooked
and
broken
backed
were
not
admitted
to
the
Priesthood
;
no
more
are
crooked
or
peruerse
soules
meete
for
Gods
kingdome
.
Trie
of
what
spirit
ye
are
,
whether
of
a
right
or
a
crooked
;
trie
whether
it
be
of
God
,
or
not
.
Euery
mans
wayes
are
right
in
his
owne
eyes
,
but
the
Lord
pondereth
the
hearts
.
God
must
cast
downe
the
old
building
,
and
build
vp
in
thee
a
new
building
for
himselfe
,
that
thou
maist
be
one
of
the
stones
of
that
new
Ierusalem
,
which
shall
be
inhabited
by
God
.
Verse
11.
Cast
me
not
away
from
thy
presence
,
and
take
not
thy
holy
Spirit
from
me
.
IN
this
verse
he
craueth
two
euils
to
be
auerted
from
him
;
one
,
that
he
be
not
cast
out
from
Gods
presence
:
the
other
,
that
the
holy
Spirit
be
not
taken
from
him
.
God
cast
off
Saul
his
predecessor
,
1.
Sa.
16.15
and
tooke
his
holy
Spirit
from
him
,
and
gaue
him
ouer
to
be
led
by
an
euill
spirit
;
Dauid
here
craueth
at
God
to
be
free
of
those
two
iudgements
.
The
chiefe
thing
which
he
seeketh
after
,
is
Gods
fauour
;
from
which
nothing
debarreth
vs
more
then
sinne
.
If
any
Courtier
for
his
ouersight
were
put
out
of
his
place
(
as
Pharaohs
butler
)
and
out
of
the
Kings
sight
,
Exod.
40.3
would
they
not
thinke
hard
thereof
till
they
recouer
his
fauour
?
Wee
haue
sinned
against
God
,
should
we
take
any
rest
till
we
be
restored
to
his
fauour
?
Seek
Gods
fauour
.
Should
we
not
be
afraid
to
be
exiled
and
cast
forth
from
his
fauorable
countenance
,
in
whose
presence
is
fulnesse
of
ioy
?
Psal.
16.12
.
The
face
and
presence
of
God
is
as
the
Sunne
,
which
in
Summer
looking
fauourably
on
the
earth
,
quickneth
all
creatures
,
man
,
beasts
,
the
earth
,
whatsoeuer
groweth
,
the
fishes
of
the
sea
,
and
the
birds
of
the
aire
;
and
by
his
absence
all
are
discouraged
,
comfortlesse
,
and
lose
their
vigour
:
so
while
we
haue
Gods
fauour
,
we
are
in
good
case●
we
haue
light
,
heate
,
comfort
,
pleasure
,
and
all
things
;
if
he
hide
his
face
,
all
things
goes
wrong
;
and
therefore
our
Poet
saith
well
,
Tu
si
me
placido
lumine
videris
,
Cedent
continuo
caetera
prosperè
.
Buch.
Psal.
But
do
you
think
that
God
can
cast
away
his
elect
child
?
No
verily
,
God
cannot
absent
him self
foreuer
totally
and
finally
he
will
not
do
it
,
he
cannot
do
it
;
though
we
our selues
and
others
beholding
our
crosses
,
may
esteeme
so
.
The
Sun
may
seeme
not
to
shine
,
Simil.
when
it
is
cóuered
with
clouds
,
although
it
be
shining
:
so
God
may
seeme
to
leaue
vs
,
when
he
crosseth
vs
,
but
it
is
not
so
.
With
an
euerlasting
loue
haue
I
loued
thee
.
He
loued
his
owne
who
were
in
the
world
,
to
the
end
he
loued
them
.
Ioh.
16.27
.
The
gifts
of
God
are
without
repentance
.
Rom.
11.29
Mat.
24.24
False
Christs
would
deceiue
the
very
elect
,
if
it
were
possible
.
Againe
,
Christ
saith
,
No
man
shall
take
them
out
of
my
hands
.
Rom.
8.30
And
Paul
,
Whom
God
predestinateth
,
he
calleth
,
iustifieth
and
glorifieth
;
therefore
they
cannot
fall
away
finally
.
Which
is
against
that
damnable
doctrine
of
the
Papists
,
Against
the
Papists
,
who
thinke
the
elect
may
be
reprobates
,
which
is
repugnant
to
the
whole
Trinitie
.
Against
God
.
Against
Christ
.
who
thinke
the
elect
may
be
reprobates
.
This
doctrine
is
iniurious
to
the
whole
Trinitie
:
for
the
Father
is
greatly
wronged
,
in
that
he
is
thought
to
be
impotent
or
inconstant
;
who
hath
ordaned
vs
before
the
world
to
glorie
,
&
that
his
work
could
be
hindred
or
altered
by
any
intervenient
fault
or
sinne
in
vs
,
as
though
he
would
or
could
not
remoue
and
pardon
it
.
And
our
Sauiour
getteth
no
lesse
iniury
by
them
,
that
one
of
his
members
can
perish
,
and
so
he
should
haue
a
defectiue
body
.
For
if
any
who
once
hath
bin
a
member
of
his
mysticall
bodie
fall
away
or
be
cut
off
,
of
necessitie
his
bodie
by
want
of
that
one
member
would
be
disgraced
.
And
the
holy
Spirit
who
is
the
pledge
of
our
adoption
,
Against
the
holy
Spirit
.
sealing
vp
Gods
grace
in
our
hearts
,
and
giuing
vs
that
full
perswasion
of
Gods
promises
,
causing
vs
to
crie
Abba
,
Father
,
Rom.
8.15
is
greatly
wronged
,
when
his
work
is
accounted
nothing
of
,
as
friuolous
,
light
and
vncertaine
.
So
to
speake
the
truth
,
the
Papists
do
what
in
them
lieth
,
to
disgrace
the
holy
Trinitie
,
and
aduance
Angels
and
men
,
in
plaine
contempt
of
that
glorious
Godhead
,
which
we
ought
so
much
to
aduance
in
our
doctrine
and
writings
.
This
is
a
great
comfort
to
vs
,
The
graces
of
the
Spirit
can
not
be
taken
away
.
that
the
graces
of
the
Spirit
which
we
haue
once
gotten
,
cannot
be
taken
away
againe
.
For
howsoeuer
we
do
not
feele
them
alike
at
all
times
,
yet
we
haue
them
:
sin
may
take
away
the
feeling
of
grace
,
but
not
the
possession
thereof
.
Albeit
God
be
angrie
by
correcting
his
best
children
,
yet
whom
he
chastiseth
he
loueth
.
Heb.
12.6
.
But
Dauid
saith
,
Obiect
.
Psa.
69
●0
Blot
them
out
of
the
booke
of
life
.
Solut.
It
is
not
to
be
thought
that
Dauid
supposed
they
were
written
in
the
booke
of
life
,
but
because
they
seemed
to
feare
God
,
and
were
in
the
visible
Church
,
but
not
of
her
,
he
prayeth
that
God
would
make
it
knowne
,
they
were
neuer
written
in
it
.
And
in
praying
that
the
holy
Spirit
may
not
be
taken
from
him
,
he
doubteth
,
yea
he
standeth
in
feare
of
the
losse
thereof
.
Blessed
is
he
that
feareth
continually
.
He
doubteth
,
but
doth
not
despaire
.
The
Spirit
may
be
grieued
by
vs
,
and
so
cease
to
worke
in
vs
good
things
,
or
to
let
vs
feele
good
motions
,
but
he
cannot
go
away
;
for
when
he
hath
brought
vs
to
our selues
,
and
letten
vs
feele
our
sins
,
then
he
purgeth
his
dwelling
place
,
and
maketh
it
more
meete
,
to
worke
in
such
diuine
operations
as
it
pleaseth
him
to
inspire
in
vs
.
Verse
12.
Restore
to
me
the
ioy
of
thy
saluation
,
and
stablish
me
with
thy
free
Spirit
.
IN
this
12
verse
Dauid
craueth
another
necessary
gift
and
effect
flowing
from
the
remission
of
his
sinnes
,
to
wit
,
the
ioy
of
his
conscience
.
For
the
kingdome
of
God
standeth
not
in
externall
things
,
●om
.
14.17
as
meate
and
drinke
,
but
in
righteousnes
,
peace
,
and
ioy
in
the
holy
Ghost
,
saith
the
Apostle
.
For
being
made
righteous
by
Christ
,
and
peace
made
with
God
,
there
ariseth
a
wonderfull
tranquillitie
in
out
consciences
,
from
which
finally
ariseth
a
ioy
vnspeakable
.
For
all
the
ioyes
of
the
earth
could
not
make
vs
ioyfull
,
vnlesse
God
were
at
one
with
him
:
neither
can
all
the
troubles
that
can
fall
vpon
our
outward
man
discourage
vs
,
if
we
find
the
ioy
of
God
in
our
hearts
.
Nothing
spoileth
vs
of
this
ioy
and
pleasure
that
we
haue
in
God
,
but
onely
sin
.
Pleasure
in
sin
taketh
away
our
ioy
in
God
.
For
once
delighting
in
sin
,
we
can
haue
no
pleasure
in
Gods
seruice
;
for
these
two
can
neuer
stand
together
.
Therefore
we
must
loath
sinne
,
that
we
may
reioyce
in
God
.
Christians
haue
ioy
and
sorrow
intermingled
.
2.
Cor.
12.7
Next
,
ye
see
the
estate
of
a
Christian
is
not
alwayes
one
;
ioy
and
sorrow
is
intermingled
:
he
hath
a
Summer
of
ioyes
,
and
a
Winter
of
griefes
.
Saint
Paul
had
the
messenger
of
Satan
to
buffet
him
,
that
he
should
not
be
exalted
aboue
measure
with
his
great
reuelations
.
After
a
Christian
hath
mourned
,
he
will
reioyce
.
He
who
neuer
sorrowed
for
sinne
,
will
neuer
reioyce
for
grace
.
He
that
neuer
mourned
for
the
affliction
,
neuer
reioyceth
for
the
consolation
of
Ioseph
.
Mourne
with
them
that
mourne
,
and
reioyce
with
them
that
reioyce
,
saith
the
Spirit
.
The
substance
and
ground
of
this
ioy
,
is
the
saluation
of
God
;
so
God
is
the
matter
of
it
:
and
this
saluation
is
purchased
by
God
onely
.
Psal.
3.8
.
Saluation
is
the
Lords
.
Whereby
he
letteth
vs
see
,
that
the
first
grace
will
not
do
the
turne
to
vs
(
of
initiation
,
)
but
we
haue
need
of
the
second
grace
of
confirmation
,
which
is
the
accompanying
and
perseuering
grace
.
Stablish
me
.
This
stablishing
is
to
make
vs
sure
:
whereby
he
would
aduertise
vs
of
our
instabilitie
and
vnsurenesse
,
if
we
were
not
yet
supported
.
Samson
was
strong
in
grace
;
but
being
left
to
himselfe
he
fell
.
Peter
bragged
presumptuously
in
his
owne
strength
,
Though
all
the
world
would
forsake
thee
,
Mat.
26.33
yet
I
will
not
;
yet
being
left
to
himselfe
he
fell
,
according
as
Christ
had
prophecied
,
Before
the
cocke
crow
twise
,
thou
shall
denie
me
thrise
.
Let
vs
now
take
heed
vnto
our selues
,
the
time
is
come
to
trie
all
Christians
what
is
in
them
,
and
I
feare
our
weaknesse
will
appeare
to
the
world
to
our
shame
and
the
dishonour
of
our
profession
.
And
I
neuer
saw
any
who
presumed
aboue
others
of
their
owne
strength
,
Nota.
but
they
haue
proued
the
weakest
souldiers
,
who
by
Thrasonicall
confidence
in
their
wisedome
,
holinesse
,
constancie
,
and
other
of
their
vertues
,
bragged
aboue
their
neighbours
,
yea
contemned
them
,
but
in
the
end
they
proue
cowards
,
presuming
in
pride
,
and
falling
with
shame
.
This
is
one
of
the
most
certaine
markes
of
Gods
Spirit
,
that
as
he
is
free
in
himselfe
,
so
he
giueth
libertie
and
freedome
to
all
his
children
whom
he
possesseth
.
For
where
the
Spirit
of
the
Lord
is
,
there
is
libertie
.
Where
the
Spirit
of
the
Lord
is
,
there
is
libertie
.
They
are
not
bound
with
the
chaines
of
sin
,
they
are
not
bound
with
mens
traditions
,
but
they
freely
serue
God
,
as
the
children
of
the
house
are
free
.
The
Romans
were
free
men
;
as
citizens
brag
of
their
freemen
,
and
there
is
great
difference
between
them
and
other
free
men
,
that
they
may
vse
their
trades
of
merchandize
without
controlement
;
so
is
a
Christian
,
of
all
men
,
the
most
free
.
Our
Sauiour
said
to
Peter
,
Who
should
pay
tribute
,
children
or
strangers
?
But
I
pray
you
,
is
a
Christian
who
braggeth
of
the
Spirit
,
Mat.
17
.
2●
Obiect
.
Solut.
free
to
do
what
he
pleaseth
?
God
forbid
;
he
is
onely
free
to
do
Gods
commandements
,
and
to
stand
in
the
libertie
which
God
hath
giuen
him
.
He
is
bound
to
keep
the
commandements
of
God
,
to
be
free
from
the
traditions
and
vanities
of
men
.
So
a
man
needeth
not
to
brag
of
the
Spirit
,
that
he
may
say
and
do
what
he
pleaseth
,
and
alwaies
pretend
the
Spirit
and
the
libertie
purchased
by
Christs
blood
to
euery
one
of
his
follies
;
no
,
but
that
libertie
hath
her
owne
bounds
and
circumscriptions
;
for
the
Spirit
giueth
vs
no
more
libertie
,
but
that
which
is
bound
by
his
word
.
No
true
ioy
but
in
the
saluation
of
Christ
.
The
word
jasha
importeth
either
Sauiour
or
saluation
,
as
Ier.
3.18
.
To
declare
that
there
is
no
true
ioy
but
in
the
saluation
by
Christ
.
This
ioy
Marie
had
in
God
her
Sauiour
,
Luk.
1.47
.
and
Iohn
in
his
mothers
wombe
leaped
for
ioy
,
Luk.
1.44
.
Zach.
5.9
.
Isa.
60.5
.
Reioyce
daughter
Sion
.
This
ioy
maketh
vs
reioyce
in
tribulation
,
by
the
comforter
who
eateth
vp
all
our
sorrowes
and
perplexities
,
as
fire
eateth
vp
the
rust
of
iron
.
Other
ioyes
be
but
toyes
.
Quicquid
non
est
in
Domino
,
non
tam
intus
recreat
,
quam
foras
:
What
ioy
is
not
in
the
Lord
,
refresheth
not
so
much
within
as
without
.
This
is
the
wine
which
Salomon
commandeth
to
be
giuen
to
the
grieued
in
heart
.
Pro.
●1
.
6
.
And
surely
this
ioy
is
a
foretaste
of
that
future
ioy
which
we
shall
haue
in
heauen
,
where
there
shall
be
no
interchange
of
ioy
with
sorow
,
but
a
perpetuall
ioy
,
wherein
the
creature
●hall
reioyce
in
the
Creator
,
and
daily
find
●ew
causes
of
pleasure
.
Psal.
16.12
.
At
thy
right
hand
is
●leasure
for
euermore
.
But
where
he
desireth
a
restauration
of
this
ioy
,
it
is
certaine
that
he
once
felt
and
tasted
of
the
sweetnesse
of
Gods
fauour
and
the
life
to
come
;
Those
who
abuse
the
fauour
of
God
,
shall
feele
the
want
therof
and
this
sense
failing
him
for
a
while
,
he
desireth
that
it
may
be
repaired
and
restored
to
him
.
And
God
iustly
dealeth
this
way
with
men
.
For
when
they
abuse
the
time
of
his
gracious
visitation
,
he
letteth
them
feele
themselues
what
they
are
without
him
.
Therefore
he
is
glad
to
seeke
now
with
the
prodigall
sonne
,
a
restitution
of
the
thing
losed
.
Stablish
me
.
He
craueth
now
the
gift
of
confirmation
;
as
though
he
would
say
:
Albeit
thou
wouldst
bestow
all
the
former
benefits
,
of
remission
of
my
sin
,
of
sanctification
,
and
ioy
proceeding
therefrom
,
yet
I
am
likely
to
lose
them
,
vnlesse
it
would
please
thee
to
confirme
and
strengthen
me
to
the
end
.
Therefore
he
craueth
to
be
stablished
by
the
Spirit
;
and
he
addeth
an
epithete
to
that
Spirit
,
calling
it
his
free
Spirit
.
Our
Lord
was
reproched
for
his
frequencie
with
sinners
;
they
called
him
a
drunkard
,
because
he
dranke
with
them
;
Luk.
2.16
.
and
a
glutton
,
because
he
eated
with
them
.
Who
would
reproue
a
Physitian
which
frequenteth
with
patients
;
and
who
would
reproue
a
Preacher
who
haunteth
and
conuerseth
with
penitents
,
Simil.
not
to
peruert
,
but
conuert
them
.
Thy
free
Spirit
.
He
letteth
vs
see
,
that
this
stabilitie
commeth
by
no
other
meanes
but
by
the
Spirit
of
God
;
as
oftentimes
he
doth
make
mention
in
this
Psalme
.
The
title
which
he
giueth
to
the
Spirit
,
is
a
free
Spirit
.
The
Spirit
is
free
in
himselfe
,
neither
can
he
be
limited
:
so
those
who
haue
him
cannot
be
bounded
by
any
humane
deuice
or
presumption
.
The
Spirit
is
free
in
himselfe
.
The
winde
bloweth
whither
it
pleaseth
;
and
shall
not
the
Spirit
haue
libertie
to
blow
whither
he
pleaseth
.
No
man
seeth
the
wind
,
yet
it
bloweth
and
ouerthroweth
great
houses
and
trees
:
and
yet
they
will
binde
the
word
of
God
.
This
I
speake
not
,
that
I
would
wish
any
to
pretend
the
Spirit
,
and
alledge
for
whatsoeuer
thing
they
say
a
warrant
of
the
Spirit
:
thus
keeping
that
libertie
to
be
a
pretence
and
sauegard
of
their
imaginations
;
as
the
Anabaptists
say
;
but
there
is
no
warrant
for
such
riot
;
for
the
Spirit
seeketh
nothing
but
by
the
word
.
Christian
libertie
is
to
serue
God
.
Neither
can
this
Christian
libertie
be
a
pretence
for
Atheists
,
who
vnder
couert
of
Christian
libertie
doe
what
they
please
,
spend
their
time
in
all
maner
of
riot
.
Our
libertie
is
to
serue
God
,
not
sinne
,
from
the
bondage
whereof
we
are
made
free
.
Verse
13.
Then
shall
I
teach
thy
wayes
vnto
the
wicked
,
and
sinners
shall
be
conuerted
vnto
thee
.
NOw
followeth
his
promise
;
1.
that
he
will
be
a
Preacher
:
2.
to
whom
,
to
the
wicked
:
3.
what
shall
be
the
effect
of
his
labours
,
sinners
shall
be
conuerted
to
God
.
Then
shall
I
teach
the
wicked
.
He
mindeth
not
to
hide
his
talent
,
but
to
put
it
forth
to
his
masters
aduantage
.
So
this
is
a
sure
mark
of
one
who
hath
Gods
mercie
,
that
he
will
not
keep
it
priuate
,
but
publish
it
,
and
make
it
knowne
to
others
.
Which
is
a
dutie
necessarily
craued
in
vs
,
Doctrine
.
Euery
Christian
should
communicat
▪
their
gift
for
the
profit
of
the
Church
.
that
we
should
be
diligent
to
communicate
our
gift
to
the
vtilitie
of
the
Church
.
Worldly
men
put
out
their
mony
for
their
owne
aduantage
;
and
should
not
spirituall
men
put
forth
the
Lords
gifts
for
his
aduantage
?
Dauid
a
K●ing
,
is
not
ashamed
to
be
a
teacher
of
repentance
and
mercie
,
which
he
felt
himselfe
.
So
,
none
in
all
the
world
should
be
ashamed
of
the
holy
ministerie
.
None
should
be
ashamed
of
the
holy
ministery
.
1.
Cor.
9.16
.
Nota.
Saint
Paul
saith
,
Vae
mihi
si
non
praedicauero
,
Wo
be
to
me
if
I
preach
not
the
Gospell
.
Those
who
are
ashamed
to
preach
&
publish
their
sins
,
let
them
be
ashamed
to
sinne
.
Thy
wayes
.
But
what
is
his
text
he
teacheth
,
thy
wayes
,
not
mens
traditions
,
which
can
in
no
wise
either
assure
or
pacifie
the
conscience
.
Dauid
was
not
so
bold
,
to
put
in
his
wayes
with
Gods
wayes
.
Gods
ways
are
the
w●yes
prescribed
in
his
word
.
Gods
wayes
are
the
ways
prescribed
in
his
word
,
which
are
perfect
,
iust
and
holy
wayes
.
But
when
men
will
bring
in
the
altar
of
Damascus
,
opposing
it
to
the
true
altar
,
they
remember
not
that
God
brought
leprosie
on
the
Kings
face
,
2.
Kin
16.13
.
till
he
was
expelled
out
of
the
Temple
.
This
is
a
rule
to
Princes
,
that
they
teach
the
people
,
and
make
them
to
be
taught
onely
the
wayes
of
God
;
and
bring
not
in
mens
traditions
,
and
make
a
mixture
of
them
with
the
holy
Scriptures
,
which
here
Dauid
shunneth
.
But
whom
teacheth
he
?
The
wicked
,
sinners
,
those
who
are
in
the
very
bonds
and
hands
of
the
Diuel
,
these
be
the
proper
matter
vpon
which
Gods
word
worketh
.
Hypocrites
set
not
by
such
lessons
,
but
poore
miserable
creatures
,
who
see
by
the
word
that
they
are
worthy
of
hell
,
then
they
are
touched
with
a
remorse
,
and
would
be
very
glad
to
go
to
heauen
.
So
the
physicke
is
lost
,
which
is
not
bestowed
on
such
as
are
sensible
of
their
owne
sores
.
And
sinners
shall
be
conuerted
vnto
thee
.
He
perswadeth
himselfe
that
his
doctrine
shall
be
effectual
,
forasmuch
as
it
shal
work
the
conuersion
of
sinners
.
The
word
can
doe
more
then
any
thing
.
Esa.
53.1
.
Rom.
1.16
.
O
the
wonderful
power
of
Gods
word
,
that
it
can
do
that
which
all
the
world
could
not
do
.
It
is
the
arme
of
the
Lord
:
To
whom
is
the
arme
of
the
Lord
reuealed
?
saith
Isaias
.
It
is
the
power
of
God
to
saluation
,
saith
Paul
.
No
doctrine
can
worke
faith
in
man
,
but
the
worke
whereto
it
perswadeth
him
,
not
forceth
him
.
Conuersio
presupposeth
auersion
Conuersion
presupposeth
auersion
.
The
vse
of
the
word
is
to
conuert
them
that
are
auerted
or
peruerted
;
as
the
shepheard
bringeth
home
the
wandring
sheepe
.
Which
cleerly
argueth
the
necessitie
of
the
word
and
teachers
thereof
;
so
profitable
,
as
without
which
,
sinners
cannot
be
conuerted
to
God
:
for
no
other
instrument
can
conuert
them
;
and
they
cannot
conuert
themselues
.
This
teacheth
Ministers
to
be
diligent
in
their
calling
;
if
they
would
shine
as
starres
in
heauen
,
Dan.
12.3
.
they
must
labour
to
conuert
sinners
.
Verse
14.
Deliuer
me
from
blood
,
O
God
,
which
art
the
God
of
my
saluation
:
and
my
tongue
shall
sing
ioyfully
of
thy
righteousnesse
.
HAuing
before
so
often
begged
pardon
for
all
his
sinnes
in
generall
;
he
now
particularly
confesseth
which
of
all
his
sins
grieued
him
most
,
The
shedding
of
innocent
blud
Dauids
greatest
sin
which
he
setteth
downe
to
be
innocent
blood
,
and
therefore
he
craueth
to
be
deliuered
from
the
burden
of
it
,
from
the
terrors
of
an
accusing
conscience
,
the
cries
which
it
sendeth
vp
to
God
.
This
verse
hath
a
petition
and
a
promise
.
In
the
petition
two
things
:
1.
of
whom
he
beggeth
this
petition
:
2.
what
he
seeketh
to
be
deliuered
,
from
blood
.
O
God
,
the
God
of
my
saluation
.
His
doubling
and
repeating
the
name
of
God
,
sheweth
vnto
vs
,
that
he
taketh
hold
on
God
with
both
his
hands
;
and
it
declareth
his
vehemencie
and
earnestnesse
in
his
suite
at
God
,
that
he
might
be
deliuered
from
that
blood
.
And
all
his
suites
he
directeth
onely
to
God
.
Foolish
Papists
,
God
helpe
you
.
When
he
calleth
him
the
God
of
his
saluation
,
he
cleerly
sheweth
to
vs
,
that
he
hath
no
saluation
either
of
his
body
or
soule
,
but
onely
of
God
,
who
will
not
giue
his
glory
either
to
man
or
Angell
.
When
he
saith
,
My
saluation
,
he
applieth
saluation
to
himself
,
and
doth
not
imply
and
infold
his
saluation
in
generalitie
,
thinking
it
presumption
to
certifie
himselfe
of
his
saluation
,
(
as
the
Papists
say
.
)
For
what
comfort
can
we
haue
in
life
or
death
,
We
can
haue
no
comfort
vnles
we
be
perswaded
of
Gods
mercie
.
Dauids
petition
.
if
we
be
not
perswaded
of
Gods
mercie
and
fauour
:
not
that
we
presume
of
our
merit
,
but
perswading
vs
of
his
maiesties
constancie
and
truth
.
Deliuer
me
from
blood
.
His
petition
is
to
be
deliuered
from
blood●
,
both
from
the
guiltinesse
which
he
had
contracted
by
his
murder
,
as
from
the
terrors
of
his
conscience
,
as
also
from
the
punishment
threatned
by
Nathan
,
that
blood
should
neuer
depart
from
his
house
;
2.
Sa.
12.10
and
finally
from
future
blood
,
that
he
neuer
fell
into
it
again
:
as
God
deliuered
him
from
the
blood
of
Nabal
by
Abigail
.
And
this
is
a
great
deliuery
,
1.
Sa.
25.33
that
we
do
not
euil
;
as
we
ate
commanded
to
pray
,
Deliuer
vs
from
euil
,
Mat.
6.11
.
that
we
commit
no
sin
;
and
when
we
haue
done
euill
,
it
is
a
great
deliuerance
when
God
freeth
vs
of
the
guilt
of
it
,
the
condigne
punishment
.
But
our
greatest
comfort
is
,
when
we
are
kept
from
doing
of
it
,
as
Ioseph
and
Susanna
;
and
it
is
Gods
greatest
honour
when
we
are
deliuered
from
the
punishment
which
we
haue
deserued
for
committing
such
euils
.
From
blood
.
He
both
committed
adultery
and
murder
;
but
he
is
more
touched
for
the
one
then
for
the
other
.
Adultery
is
euil
because
it
defileth
and
defaceth
Gods
image
in
man
;
Murder
worse
then
adultery
.
but
murder
destroyeth
his
image
.
And
there
is
no
sinne
more
odious
in
the
sight
of
God
then
blood
:
for
which
cause
he
banished
Cain
from
his
presence
;
Gen.
4.14
.
Gen.
6.5
.
he
destroyed
the
first
world
,
which
was
full
of
crueltie
;
he
remoued
Saul
from
his
kingdome
,
2.
Sa.
21.1
.
who
slue
the
Priests
and
the
Gibeonites
;
he
remoued
the
Crowne
from
the
house
of
Ahab
and
dogs
licked
his
blood
.
1.
Is●
.
22.38
Kings
should
pray
with
Dauid
,
to
keepe
them
from
the
blood
of
innocents
;
for
blood
shall
be
in
their
house
.
Nota.
And
often
those
who
liue
in
blood
,
die
in
blood
,
and
make
a
bloodie
testament
;
according
to
that
of
the
Poet
:
Ad
generum
Cereris
fine
caedet
&
sanguine
,
Discedunt
reges
&
sicea
morte
tyranni
.
The
word
in
the
originall
is
bloods
,
in
the
plurall
number
.
Why
called
bloods
in
the
plurall
number
.
For
such
is
the
atrocitie
of
that
sin
,
that
one
is
weightier
then
a
thousand
weights
of
Lead
.
So
soon
as
it
is
shed
,
so
soone
doth
it
defile
the
shedder
,
as
the
purple
dieth
the
cloth
.
It
seemeth
well
coloured
when
it
is
shed
,
but
within
a
litle
time
it
becometh
so
thicke
and
black
,
that
a
man
would
abhorre
to
behold
it
;
therefore
it
is
called
bloods
.
Leu.
7.27
.
The
Lord
in
the
Leuiticall
law
forbad
his
people
to
eare
any
flesh
with
the
blood
;
Nota.
that
the
detestation
of
beasts
blood
might
make
them
so
much
the
more
to
abhorre
the
blood
of
man
,
wherein
his
life
standeth
.
Blood
hath
a
crie
:
Gen.
4.10
.
Gen.
4
10.
The
voice
of
thy
brothers
blood
crieth
.
Who
so
shedeth
mans
blood
,
his
blood
shall
be
shed
,
which
is
either
by
the
iustice
,
or
by
reuenge
and
repaiment
.
The
auengers
of
blood
are
admitted
by
the
law
.
Now
mens
hands
are
full
and
foule
with
blood
.
The
earth
is
drunken
with
blood
.
In
her
wings
there
is
found
blood
.
Polluted
with
blood
.
Lam.
4.14
.
Bull
of
blood
,
Ezek.
9.9.22.2.23.27
.
Blood
hath
touched
blood
.
Hos.
4.2
.
Ioel
complaineth
of
them
,
Ioel
3.19
.
Mica
7.2
.
Nah.
3.1
.
Hab.
2.12
.
Mat.
23.35
that
they
shed
innocent
blood
.
Micah
,
Nahum
,
and
Habakuk
,
pronounce
a
woe
to
them
that
shed
innocent
blood
.
And
Christ
bringeth
together
all
the
blood
shed
from
Abel
to
Zechariah
.
Mat.
27.8
.
The
Iewes
bought
Aceldema
,
a
field
of
blood
.
Reu.
8.8
.
Their
feete
are
swift
to
shed
blood
The
third
part
of
the
sea
shal
be
blood
.
God
will
reuenge
the
blood
of
the
Saints
.
Innocent
blood
is
,
hath
bin
,
&
shal
be
shed
So
I
see
from
the
beginning
of
the
world
to
the
end
thereof
,
innocent
blood
hath
euer
bin
,
is
,
and
shall
be
shed
,
but
namely
the
blood
of
Gods
dearest
children
.
Sanguine
fundata
est
Ecclesia
sanguine
creuit
.
leftblank
;
—
sanguine
finis
crit.
Let
vs
then
thinke
it
no
vncouth
thing
,
when
we
see
innocent
blood
shed
so
abundantly
,
that
the
streets
of
Ierusalem
are
filled
,
and
like
to
be
more
filled
with
the
blood
of
Gods
Saints
.
And
my
tongue
shall
sing
ioyfully
of
thy
righteousnesse
.
He
promiseth
to
be
thankful
vnto
God
:
for
it
becometh
righteous
men
to
be
thankfull
.
Psal.
33.1
.
Sinne
tooke
away
the
vse
of
his
tongue
,
now
grace
restoreth
it
.
The
tongue
is
a
noble
instrument
,
and
as
it
were
a
bell
hanging
in
a
high
place
.
It
is
a
shame
it
should
not
be
occup●ed
in
sounding
;
and
much
more
shame
that
it
should
be
ill
occupied
in
sounding
euill
things
.
It
is
best
vsed
when
it
soundeth
Gods
praises
,
who
formed
it
.
Nota.
The
tong
is
best
vsed
when
it
praiseth
God
.
Simil.
As
the
golden
bell
of
Aarons
garment
sounded
,
so
should
our
tongues
sound
Gods
praises
,
if
we
be
his
Priests
.
This
condemneth
two
sorts
of
persons
;
one
,
Those
are
to
be
condemned
who
do
not
speake
for
God
.
who
neuer
speake
any
thing
to
Gods
honor
,
thinking
they
are
well
discharged
when
they
do
not
openly
blaspheme
,
or
speak
vilde
speeches
out
of
the
filthy
groues
of
a
polluted
heart
,
although
they
heare
others
,
and
cannot
open
their
mouthes
to
rebuke
them
,
being
ashamed
to
speake
for
the
Lord
,
and
glorifie
him
by
maintenance
of
his
truth
.
Those
are
to
be
condemned
who
speake
against
God
.
Mat.
12.36
The
other
sort
is
more
to
be
condemned
,
who
open
their
mouth
daily
to
lies
,
blasphemies
slanders
.
But
be
assured
,
that
if
for
euery
idle
word
we
are
to
be
countable
,
much
more
for
euery
wicked
speech
we
shall
be
answerable
to
God
at
the
last
day
.
Shall
sing
ioyfully
.
He
is
not
content
to
say
,
shall
speake
.
For
the
more
vehement
intention
of
the
minde
kindled
vp
with
ioy
,
maketh
the
tongue
to
burst
out
in
Psalmes
,
hymnes
and
spiritual
songs
,
to
stirre
vp
thy
selfe
,
and
prouoke
others
with
greater
delight
and
pleasure
to
praise
God
.
This
sweete
singer
of
Israel
answereth
to
his
name
,
when
he
singeth
sweete
songs
and
ballads
to
the
praise
of
our
sweet
God
.
Against
those
that
sing
profane
balads
So
much
in
this
are
those
to
be
condemned
,
who
sing
profane
baudie
songs
,
to
the
dishonour
of
God
,
and
offence
of
his
Church
.
Of
thy
righteousnesse
,
that
is
,
not
of
his
iustice
in
punishing
him
,
but
of
his
righteousnes
in
couering
his
iniquitie
.
For
which
Christ
is
called
,
God
our
righteousnesse
.
So
he
would
be
vnrighteous
and
denie
himselfe
,
if
he
should
denie
vs
mercie
:
so
sure
is
our
saluation
,
which
is
our
great
comfort
.
We
must
praise
God
for
all
his
benefits
,
whereof
we
are
lesse
then
the
least
;
and
if
for
the
smallest
,
much
more
for
the
greatest
,
euen
that
worke
of
our
redemption
by
Christ
,
that
he
is
made
our
righteousnesse
to
saue
vs
,
when
we
had
nothing
of
our selues
,
and
knew
not
our
danger
,
he
prepared
a
salue
for
vs
before
we
were
wounded
,
and
the
remedie
before
our
danger
.
If
we
were
sicke
,
and
had
receiued
health
;
poore
,
and
were
relieued
,
would
we
not
thanke
God
,
and
thinke
our selues
obliged
to
him
,
as
we
are
:
Nota.
The
greatest
benefits
deserue
the
greatest
praises
.
but
seeing
he
hath
deliuered
vs
from
our
sins
,
and
from
hell
,
haue
we
not
●he
greater
cause
to
be
thankfull
;
for
the
greatest
benesits
deserue
the
greatest
praises
.
Verse
15.
Open
thou
my
lips
,
O
Lord
,
and
my
mouth
shall
shew
forth
thy
praise
.
HE
promised
in
the
former
verse
to
sing
ioyfully
of
Gods
righteousnesse
;
now
he
bethinketh
himselfe
that
this
is
not
in
his
owne
power
,
but
it
must
come
from
God
.
That
as
his
faith
and
repentance
was
of
him
,
so
his
thankfulnesse
must
also
proceed
from
him
.
There
is
no
temporall
or
spirituall
gift
which
doth
not
come
from
God
.
Phil.
2.13
.
So
there
is
no
temporall
or
spirituall
gift
,
which
doth
not
come
from
God
.
He
worketh
in
vs
velle
&
perficere
,
to
will
and
to
do
.
The
tongue
was
consecrated
before
to
God
;
now
he
presenteth
his
lips
,
another
instrument
;
and
at
last
the
mouth
it selfe
,
which
containeth
both
.
Seeing
God
hath
giuen
to
euery
member
the
owne
facultie
and
power
,
Euery
member
should
sound
Gods
praises
.
it
is
good
reason
it
should
be
vied
to
his
glorie
.
God
hath
giuen
thee
a
tongue
,
mouth
and
lips
,
for
no
other
end
but
to
proclaime
his
praises
.
And
cursed
is
that
man
(
if
he
repent
not
)
who
soundeth
any
thing
with
his
tongue
,
but
Gods
honour
.
We
see
further
,
that
we
are
all
close
and
bound
vp
by
nature
,
except
the
God
of
nature
enlarge
our
hearts
with
his
loue
,
and
fit
our
mouthes
with
his
praises
;
God
hath
the
key
of
his
lips
;
he
can
make
infants
and
sucklings
proclaime
his
praises
;
Psal.
8.2
.
Num.
22.28
.
In
Soliloq
.
yea
he
can
open
the
mouth
of
Balaams
asse
to
vtter
his
praise
.
Augustine
thinketh
non
posse
laudare
Deum
sine
ipso
,
qui
non
ipsum
habeat
,
qui
se
adiuuet
,
that
God
cannot
be
praised
without
himselfe
,
he
who
hath
not
him
to
helpe
them
.
Moreouer
obserue
,
Doctr.
Sorow
for
sinne
will
break
open
the
dumbe
mouth
to
speake
for
Gods
mercie
.
Simil.
how
sorrow
for
sin
will
breake
forth
the
dumbe
mouth
to
speake
for
Gods
mercie
.
I
reade
of
Croesus
his
sonne
,
who
seeing
a
traitor
going
about
to
murder
his
father
,
though
before
he
was
alwayes
dumbe
,
began
to
speake
and
crie
pitifully
:
why
should
not
we
when
we
see
that
God
is
wounded
with
our
sinnes
,
once
at
last
begin
to
crie
.
Obiect
.
But
there
ariseth
here
a
question
,
whether
by
our
praises
Gods
name
may
be
more
amplified
?
Solut.
I
answer
with
that
worthy
seruant
of
God
,
M.
Robert
Rollock
a
holy
man
writing
on
this
Psalme
,
Deum
in
se
esse
perfectissimum
,
that
God
is
most
perfect
●n
himselfe
,
without
the
worke
of
any
crea●ure
.
The
Father
glorifying
the
Sonne
,
and
●he
Sonne
the
Father
,
the
Father
and
Son
the
holy
Spirit
,
the
holy
Spirit
the
Father
&
the
Sonne
.
But
yet
will
be
glorified
by
the
creature
.
Because
he
is
iust
,
his
righteousnes
craueth
,
that
the
creature
should
acknowledge
the
Creator
,
whose
felicitie
standeth
in
this
,
that
he
should
reuerence
his
Maker
with
all
dutifull
seruice
;
he
craueth
it
more
for
our
weale
,
then
for
himselfe
.
Thinke
ye
that
God
can
be
either
worse
or
better
for
our
praises
;
but
we
our selues
are
then
best
,
when
we
haue
grace
to
praise
him
.
Philip
finding
Nicanor
detracting
him
,
Plut.
relieued
him
from
his
necessitie
,
and
then
he
began
to
praise
him
;
wherefore
he
said
,
Videtis
esse
in
nostra
potestate
&
bene
&
male
audire
:
Ye
see
it
is
in
our
power
both
to
be
well
and
euill
thought
of
.
But
God
is
not
so
,
he
careth
not
for
our
praises
,
and
our
obloquies
do
not
touch
him
;
he
is
so
farre
from
the
one
and
the
other
.
We
can
neither
augment
nor
impaire
his
dignitie
,
speake
what
we
will
or
please
,
wee
may
doe
our selues
euill
,
him
we
cannot
offend
.
Sinne
taketh
away
the
benefit
of
our
tongue
,
Sin
maketh
a
man
dumb
that
he
can
not
praise
God
.
that
we
become
dumb
,
and
cannot
praise
God
,
till
he
forgiue
vs
our
sinnes
,
and
then
we
shall
speak
;
and
although
we
would
speake
,
God
thinketh
nothing
of
our
speeches
,
vntill
we
be
reconciled
to
him
.
What
hast
thou
to
do
to
declare
mine
ordinances
,
Psal.
50.16
and
to
take
my
name
in
thy
mouth
,
seeing
thou
hatest
to
be
reformed
?
But
wo
to
the
tongue
,
mouth
and
lips
,
which
are
not
employed
in
the
seruice
of
God
that
made
them
,
to
proclaime
his
praises
:
and
double
woe
to
them
who
employ
them
to
his
dishonour
;
for
they
shall
say
,
would
God
they
had
bin
rather
dumbe
,
Nota.
and
could
haue
spoken
nothing
,
then
to
haue
spoken
to
the
dishonour
of
that
Maiestie
which
made
them
.
Verse
16.
For
thou
desirest
no
sacrifice
,
though
I
would
giue
it
:
thou
delightst
not
in
burnt
offering
.
NOw
toward
the
end
of
the
Psalme
he
is
bursting
forth
in
thankfulnesse
,
setting
downe
the
sacrifice
which
the
Lord
would
not
haue
,
to
wit
,
externall
sacrifices
;
and
declaring
that
which
he
would
haue
,
a
contrite
heart
.
Sacrifices
of
olde
comprehended
all
Gods
worship
.
For
the
burnt
offerings
and
sinne
offerings
represented
Christs
blood
.
The
thanksgiuing
offerings
,
The
vse
of
the
legall
sacrifices
.
peace
offerings
,
the
incense
,
the
thankfulnes
of
the
Saints
for
his
benefits
;
and
what
of
all
these
,
he
was
wearied
with
them
,
when
they
were
not
mixed
with
faith
and
repentence
.
Nazianzen
saith
,
Vna
Dei
est
purùm
gratissima
victima
pectus
.
Then
if
God
delight
not
in
sacrifices
which
were
commanded
by
himselfe
,
Nota.
what
careth
he
for
trifles
inuented
by
men
,
of
which
he
can
haue
no
pleasure
.
His
delight
is
not
in
outward
sacrifices
at
any
time
,
if
they
be
alone
.
I
will
haue
mercie
(
saith
he
)
not
sacrifice
;
Hos.
6.6
.
much
lesse
doth
he
respect
the
sacrifice
of
the
Masse
,
hauing
no
warrant
in
his
word
;
neither
yet
of
our
prayers
and
praises
,
when
we
do
but
pretend
religion
,
not
serue
God
vnfainedly
.
Away
with
all
our
offerings
,
if
we
offer
not
to
him
that
which
he
craueth
chiefly
,
to
wit
,
a
penitent
heart
.
Lorinus
obserueth
well
,
Sacrificia
non
operari
per
se
peccatorum
remissionem
posse
,
sed
tantum
represent
are
&
praefiugare
sacrificium
illud
vnicum
redemptoris
:
that
is
,
that
the
sacrifices
of
old
could
not
worke
by
themselues
remission
of
sinnes
,
but
onely
did
represent
and
prefigure
the
onely
sacrifice
of
our
Redeemer
.
Then
,
as
he
saith
truly
,
their
sacrifices
ex
opere
operato
,
by
the
external
working
of
them
,
cannot
giue
remission
of
sins
.
What
reason
then
hath
he
to
affirme
that
the
Sacrament
of
the
new
Testament
conferreth
grace
by
the
very
externall
giuing
thereof
;
Lorinus
against
him
.
selfe
.
seeing
that
same
thing
was
prefigurated
by
their
sacrifices
which
is
represented
by
our
Sacraments
,
that
is
,
Christs
blood
both
in
Baptisme
and
in
the
Lords
Supper
.
Verse
17.
The
sacrifices
of
the
Lord
are
a
contrite
spirit
:
a
contrite
and
broken
heart
,
O
God
,
thou
wilt
not
despise
.
WHen
he
hath
remoued
that
which
God
misliked
and
refused
;
now
he
placeth
that
which
God
liketh
and
receiueth
,
that
is
,
the
sacrifice
of
a
contrite
spirit
.
In
the
plurall
number
called
sacrifices
,
that
is
this
one
for
all
.
A
broken
heart
,
is
such
a
heart
which
is
humbled
through
a
sight
and
sense
of
sin
.
What
a
broken
heart
is
.
For
it
is
needfull
,
that
as
we
haue
worne
our
heart
by
sinne
,
so
our
heart
should
be
worne
againe
by
repentance
and
sorrow
for
sinne
,
and
that
we
should
take
paines
to
subdue
our
hearts
and
all
the
thoughts
thereof
,
and
bring
them
captiue
to
Gods
obedience
.
That
is
that
poore
spirit
of
which
Matthew
speaketh
,
Mat.
5.3
.
Esa.
66.2
.
&
Isaias
speaketh
of
the
spirit
that
trembleth
at
Gods
word
.
Why
sacrifices
in
the
plurall
number
.
This
caused
Dauid
to
put
the
word
sacrifices
in
the
plurall
number
,
that
he
might
expresse
the
better
,
that
one
contrite
heart
which
is
the
sacrifice
of
repentance
alone
suffiseth
for
all
legall
sacrifices
.
If
he
had
said
that
a
contrite
heart
,
is
a
sweet
smelling
sacrifice
,
they
might
haue
excepted
the
so
are
many
others
,
as
the
papists
do
mixe
their
works
with
the
grace
of
God
.
But
Dauid
excludeth
purpossie
all
sacrifices
,
and
sheweth
,
that
what
euer
sacrifices
God
respecteth
are
comprehended
vnder
a
penitent
heart
,
beleeuing
in
Christs
bloud
,
and
seeking
mercie
for
the
same
.
This
sort
of
people
are
called
mourners
in
Sion
,
who
mourne
to
God
for
their
owne
sinnes
,
and
the
sinnes
of
the
people
,
who
powre
out
their
heart
with
their
teares
to
God
,
who
doe
lament
for
the
affliction
of
Ioseph
.
Oh
,
what
cause
haue
we
to
lament
this
day
for
our
sinnes
,
and
to
breake
our
hearts
for
the
persecution
of
the
Church
in
euery
place
.
Let
our
feasting
be
turned
into
fasting
,
our
laughter
in
teares
.
Mourne
with
Ieremiah
for
the
desolation
of
Sion
.
Nota.
A
contrite
and
broken
heart
thou
wilt
not
despise
.
Here
he
encourageth
the
penitent
sinner
;
who
may
be
affraied
to
appeare
before
the
Tribunall
of
God
,
in
regard
of
the
conscience
of
his
sinne
,
and
be
feared
that
God
will
not
accept
him
,
howsoeuer
he
be
humbled
.
Him
here
he
encourageth
,
God
will
not
despise
a
troubled
heart
,
yea
rather
he
will
like
it
and
manifest
his
skill
in
healing
and
comforting
it
.
God
liketh
a
troubled
heart
.
To
which
agree
all
those
places
in
Isaias
which
comfort
the
Church
,
those
sweet
inuitations
of
Christ
to
the
laden
and
wearie
,
to
come
vnto
him
,
and
to
those
that
were
athirst
,
and
he
that
calleth
vpon
vs
,
will
not
reiect
and
cast
vs
away
.
The
Lord
is
nigh
to
them
that
be
of
a
contrite
spirit
.
Psal.
144.8
.
Who
speake
to
him
in
the
bitternesse
of
their
soule
.
Iob.
10.1
.
Crying
like
the
Dragon
or
Ostrich
.
Mich.
1.8
.
Who
cry
wonderfull
being
ouercomed
by
the
Elephants
.
As
Saint
Ierome
saieth
,
who
slay
their
affections
,
and
offer
them
as
a
sacrifice
to
God
,
as
the
Magdalen
,
Peter
,
other
Saints
,
who
forsake
their
former
lusts
,
and
say
with
a
certaine
young
man
,
who
being
temped
by
an
harlot
,
and
seeming
to
be
ignorant
who
she
was
,
she
said
ego
sum
,
it
is
I
,
he
answered
,
ego
non
sum
,
it
is
not
I
,
for
he
was
conuerted
by
repentance
.
If
thou
would
preuaile
with
God
,
Pro.
23.26
.
giue
him
thine
whole
heart
,
if
thou
doe
any
thing
for
God
doe
it
with
thine
heart
,
2.
Chro.
31
21
seeke
him
with
thine
whole
heart
,
loue
him
,
feare
him
,
pray
to
him
,
turne
to
him
,
Deut.
4.29
obey
him
with
thine
whole
heart
.
Deut.
10.12
.
Rom.
6.17
.
Ier.
32.40
.
Ioel.
2.12
.
Psal.
119.145
.
Their
heart
is
deuided
saith
the
Lord
of
hoste
,
now
shall
they
perish
.
Hos.
10.2
.
God
is
one
and
vndeuided
,
and
craueth
an
heart
,
one
,
and
whole
in
affection
,
and
rent
onely
by
deiection
,
nothing
can
breake
God
but
a
b●oken
heart
.
The
string
can
bow
the
bowe
,
the
fire
can
temper
and
molifie
the
steele
,
the
goates
bloud
the
adamant
,
and
the
heart
contrite
can
moue
God
saith
Mantuan
in
these
verses
.
Virga
recens
Zephyris
,
neruo
curuabitur
arcu●
Igne
chalybs
:
adamas
sangnine
,
corde
Deus
.
Finallie
,
obserue
that
albeit
repentance
doth
make
a
contrite
heart
,
and
as
I
said
before
we
should
take
such
paine
on
our
contrition
,
that
we
should
not
let
any
thought
of
our
heart
escape
vnrepented
&
mourned
for
,
yet
,
the
onely
hammer
which
must
burst
our
soules
is
the
word
of
God
,
The
word
of
God
bruseth
the
heart
.
Simil.
which
bruseth
the
rockes
of
a
stonie
heart
,
and
maketh
an
heart
of
flesh
.
And
as
out
of
rags
being
brused
is
brought
forth
fine
paper
,
so
is
a
troubled
heart
brused
with
sorrow
for
sin
turned
into
a
gratious
subiect
,
whereinto
God
may
worke
and
write
his
law
.
And
as
the
poole
of
Bethsaida
being
troubled
,
Ioh.
5.4
.
brought
health
to
mens
bodies
:
so
doth
the
conscience
afflicted
by
God
,
bring
certaine
health
and
saluation
to
soule
and
body
.
Saint
Ambrose
sayeth
that
repentance
is
so
difficult
and
hard
a
matter
,
that
he
hath
oftner
found
mo
who
liued
innocently
,
then
who
did
truely
repent
.
It
is
written
of
Augustine
,
that
he
caused
the
psalmes
of
repentance
to
be
put
on
the
wall
ouer
against
him
,
before
he
died
,
and
reaped
aboundantly
reading
them
ten
daies
;
at
which
time
none
came
to
him
but
either
the
phisitians
or
his
refreshment
.
Seeing
therefore
God
liketh
this
sacrifice
of
a
contrite
heart
,
without
which
none
other
thing
will
please
him
,
let
vs
take
the
bests
of
our
affections
,
seperate
them
from
their
olde
pleasures
to
God
,
bind
them
by
the
coards
of
the
word
,
lay
them
downe
at
his
feete
,
and
slay
them
,
and
that
sacrifice
shall
please
him
,
offer
thy selfe
a
liuing
sacrifice
and
be
assured
God
will
accept
of
thee
;
and
neuer
reiect
thee
not
thine
offering
,
other
sacrifices
die
being
offered
,
Nota.
but
we
by
offering
our selues
to
God
yet
liue
.
Verse
.
18.
Be
fauourable
vnto
Zion
for
thy
good
pleasure
:
build
the
walles
of
Ierusalem
.
HE
hath
prayed
for
mercie
to
himselfe
,
now
he
praieth
for
the
Church
,
which
he
hath
offended
by
his
sinne
,
and
vpon
which
he
had
brought
such
euills
,
that
it
would
please
God
to
be
mercifull
to
her
,
build
vp
her
walles
,
and
repaire
her
ruines
.
No
man
can
truely
pray
for
himselfe
vnles
he
pray
for
the
church
.
No
man
can
truely
pray
for
himselfe
,
vnlesse
he
pray
for
the
Church
also
;
as
Dauid
doth
in
many
Psalmes
.
If
a
man
be
a
sensible
member
of
the
body
,
it
is
not
possible
but
the
euills
which
befall
to
any
one
member
(
let
be
all
)
touch
not
him
to
the
heart
,
as
it
were
done
to
himselfe
.
In
this
verse
are
three
things
contained
,
first
,
for
whom
he
prayeth
,
for
Sion
and
Ierusalem
,
secondly
,
what
he
suiteth
,
Gods
fauour
,
thirdly
,
out
of
what
ground
,
for
thy
good
pleasure
.
But
before
we
enter
to
any
of
these
particulars
,
we
haue
some
generalls
necessarely
to
be
marked
.
The
chiefe
care
of
princes
should
be
for
the
Church
.
First
,
that
the
chiefe
care
of
Princes
should
be
the
weale
of
the
Church
.
The
Church
is
as
the
heart
in
the
body
▪
which
being
troubled
,
of
necessitie
the
body
must
be
in
danger
:
if
ye
loue
your
head
keepe
your
hear
.
The
Church
is
as
the
heart
.
The
Church
nurisheth
the
heart
bloud
of
Christ
in
her
bosome
,
the
res●
of
the
members
haue
also
their
owne
of
fices
,
but
she
hath
the
chiefest
office
,
being
the
most
noble
part
;
and
who
should
maintaine
her
more
,
then
the
head
,
wh●
hath
all
the
sences
infixed
therein
,
an●
from
which
all
the
members
,
sinewes
an●
veines
take
their
life
.
And
what
greater
honour
can
they
haue
,
then
to
be
nursin●
fathers
of
the
Church
.
If
a
king
concredi●●
his
child
and
his
first
borne
to
be
nourishe●
by
any
of
his
subiects
,
may
not
that
subie●●
thinke
he
hath
gotten
great
honour
,
Simil.
an●
may
expect
for
his
trauell
great
commod●tie
:
and
when
a
king
hath
receiued
Gods
first
borne
(
for
Israel
is
his
first
borne
)
in
his
custodie
,
may
he
not
thinke
he
hath
gotten
great
glorie
;
and
if
he
neglect
his
first
borne
,
shall
he
not
receiue
great
infamie
.
Those
who
are
greatest
officers
in
a
kingdome
,
as
Chancelour
,
Chamberlane
,
President
,
Secretarie
,
and
men
of
estate
,
are
in
greatest
estimation
and
credite
;
and
shall
not
great
men
thinke
they
are
greatlie
obliged
to
God
,
who
hath
made
them
administrators
of
his
kingdome
,
whose
standing
is
the
weale
of
the
Church
,
the
principall
estate
of
their
Common-weale
;
if
it
stand
,
then
they
stand
;
if
it
fall
,
they
fall
,
for
their
subiects
obey
them
more
for
conscience
,
then
for
any
terrour
or
feare
of
their
lawes
.
Then
it
is
best
for
them
to
be
religious
,
and
to
propagate
holie
religion
,
for
their
owne
standing
.
The
Romans
wrought
more
by
religion
then
the
sword
.
The
auncient
Romans
,
Lacedemonians
&
Athenians
were
most
carefull
of
religion
,
because
they
affirmed
that
they
wrought
more
by
deuotion
,
then
they
were
able
to
doe
by
the
sword
.
This
was
their
good
po●icie
,
as
Plutarch
amplie
reciteth
in
his
Historie
.
Then
when
Princes
innade
religion
,
and
draw
the
people
to
atheisme
,
see
if
they
be
not
gratest
enemies
to
themselues
,
to
their
estate
and
posteritie
.
The
Turke
and
other
polititions
may
giue
Christian
princes
sufficient
proofes
of
this
my
assertion
,
as
also
if
examples
of
Dauid
,
Solomon
,
Iosias
,
Ezechia
,
Constantine
,
Let
princes
follow
Dauids
example
.
Theodosius
,
may
moue
them
,
whose
posteritie
hath
brought
eternall
renowne
vnto
them
,
and
if
not
,
let
Iulian
affray
them
,
and
wicked
princes
like
vnto
him
.
The
care
of
religion
a
princes
chiefest
safeguard
.
The
care
of
religion
,
and
to
be
a
religious
prince
,
is
the
greatest
safeguard
to
a
prince
.
For
religion
hath
Gods
maintainnance
;
and
God
hath
shewen
his
mightie
hand
for
Ezechia
against
Senacherib
,
and
for
Dauid
against
all
his
enemies
;
for
Queen
Elizabeth
who
died
in
peace
notwithstanding
all
the
maginations
of
her
enemies
;
and
for
our
dread
Soueraigne
Lord
King
Iames
,
against
all
the
horrible
and
monstrous
designes
of
his
enemies
.
Princes
religious
bring
wealth
to
their
subiects
.
1.
King
.
10.21
.
Princes
maintaining
religion
,
bring
great
wealth
to
themselues
and
to
their
subiects
,
as
Solomon
did
,
when
gold
was
as
dust
,
and
siluer
as
the
stones
.
Next
,
the
Church
being
vnder
continual
danger
should
be
helped
by
princes
.
The
Church
being
troubled
should
be
helped
by
princes
.
Since
the
Church
is
the
princes
depositum
,
which
God
gaue
to
their
custodie
,
they
ought
to
haue
a
chiefe
regard
of
her
.
The
fatherlesse
widow
and
orphans
are
concredited
to
them
,
much
more
they
should
defend
the
Church
,
because
the
deuill
and
his
instruments
and
her
fight
against
her
,
and
who
should
maintaine
her
but
princes
,
who
are
set
in
authoritie
onely
for
her
cause
,
to
debate
and
take
her
part
against
all
the
world
.
Her
enemies
are
more
then
notorious
,
she
was
neuer
at
rest
,
her
enemies
are
assaulting
her
continually
;
hell
hath
broken
loose
against
her
in
these
latter
daies
;
princes
haue
put
their
diadems
on
the
hornes
of
the
beast
;
people
are
rageing
.
And
seeing
that
eternall
spouse
of
God
is
so
hated
of
the
world
,
should
not
princes
with
Dauid
procure
her
welfare
euen
to
their
vttermost
.
Princes
must
by
prayer
and
power
support
the
Church
.
Princes
who
would
fight
well
must
pray
well
.
Exo.
17.11
Gen.
31.28
.
Prayer
hath
more
power
then
armour
.
Therefore
princes
who
would
fight
well
,
must
pray
well
.
Moses
did
more
with
his
hands
lifted
vp
to
God
,
then
Iosua
did
with
his
sword
.
Israel
wrestled
with
God
,
&
gat
his
name
by
prayer
:
for
otherwaies
he
could
not
haue
preuailed
with
such
a
maiestie
.
Therefore
princes
who
be
athiests
,
can
neuet
be
good
to
the
Church
:
and
no
maruell
,
because
they
know
not
what
prayer
is
.
Wicked
princes
cannot
abase
themselues
so
low
as
to
pray
to
a
superiour
;
but
Dauid
who
will
be
renowned
for
euer
,
not
onely
prayeth
,
but
biddeth
the
people
pray
for
the
peace
of
Ierusalem
.
In
a
word
,
the
chiefe
armour
of
the
Church
,
and
all
Church
wardens
,
and
Church
defenders
are
spirituall
.
Arma
militia
non
sunt
carnalia
:
The
weapons
of
our
warrefare
are
not
carnall
,
but
spirituall
.
Be
fauorable
vnto
Zion
.
He
prayeth
for
Sion
and
Ierusalem
,
this
is
a
noueltie
,
should
the
king
pray
for
the
Church
,
I
thinke
the
Church
should
pray
for
the
king
.
Yea
,
but
this
king
thinketh
that
all
his
prosperitie
standeth
in
the
weale
of
the
Church
,
and
therefore
he
,
as
the
most
principall
member
thereof
,
prayeth
for
her
.
The
Church
is
represented
by
the
names
of
Sion
and
Ierusalem
.
What
Sion
and
Ierusalem
were
,
and
what
they
signifie●
.
Sion
was
the
mountaine
vpon
which
the
fort
and
Temple
were
builded
;
Ierusalem
was
the
cittie
.
But
these
two
haue
spirituall
interpretations
,
being
shaddowes
of
things
to
come
,
as
all
the
Fathers
confesse
.
Sion
was
a
mountain
in
the
holy
land
,
which
the
Lord
loued
more
then
all
mountaines
.
He
might
haue
chosen
Olimpus
for
height
,
Basan
for
fatnesse
.
And
what
was
Sion
,
it
is
to
be
seene
yet
,
there
are
many
bigger
,
stronger
,
and
fairer
mountaines
in
Scotland
,
then
was
Sion
.
(
I
will
compare
it
to
Authur
-
seate
,
at
Edinburrough
)
how
commeth
it
to
passe
that
the
Lord
chooseth
it
before
all
mountaines
?
What
,
but
because
he
loued
it
,
and
made
it
a
place
of
his
habitation
;
there
he
built
a
Church
,
out
of
it
he
will
let
the
law
,
yea
the
Gospell
came
to
all
nations
,
mount
Sion
is
a
place
so
firmely
fixed
by
Gods
prouidence
,
that
it
shall
neuer
be
moued
.
So
is
the
Church
a
number
indeed
obscure
and
base
in
comparison
of
other
people
;
but
so
sure
by
his
power
,
that
the
gates
of
hell
shall
not
preuaile
against
her
,
for
Sion
is
a
watch
tower
,
specula
,
and
the
watchman
of
Israell
standeth
on
the
top
thereof
,
&
who
can
take
it
or
do
it
wrong
,
she
seemeth
weake
in
comparison
of
mighty
mountaines
who
leaped
and
scorned
her
,
yet
she
standeth
and
they
are
all
fallen
:
for
they
exalted
themselues
by
their
pride
and
power
,
but
she
abideth
strong
,
by
the
strength
of
God
,
and
the
arme
of
the
Almightie
.
We
haue
now
left
mount
Sinai
which
is
in
Arabia
where
was
earth
quake
and
thunder
,
and
are
come
to
mount
Sion
,
the
Church
in
the
Gospell
,
where
is
peace
and
grace
.
So
our
estate
is
better
then
theirs
was
,
firmer
then
theirs
,
for
God
hath
chosen
it
to
be
euerlasting
.
What
doe
ye
then
thinke
of
those
persecutions
and
nouations
in
the
world
;
nothing
for
the
Church
but
extremitie
;
her
enemies
are
seeking
to
roote
her
out
:
but
let
these
murthers
of
Caines
seede
,
beware
of
themselues
,
let
God
roote
out
their
seede
.
Our
mountaine
is
fixed
by
God
,
which
cannot
be
mooued
,
and
that
little
stone
which
came
out
of
the
mountaine
without
hands
,
shall
bruise
that
golden
image
in
peeces
.
Therefore
let
vs
build
our selues
vpon
mount
Sion
,
and
not
on
the
sand
of
mans
inuentions
,
that
we
stand
in
the
euill
day
,
and
be
approued
of
God
,
reioyce
therefore
daughter
Sion
,
for
thy
foundation
is
in
heauen
;
they
shall
inuade
heauen
,
and
pull
Christ
from
the
right
hand
of
his
Father
,
before
they
ouerthrow
thee
.
Let
them
build
vp
their
towre
Babel
,
but
God
will
confound
their
languages
,
when
the
gates
of
hell
cannot
ouercome
her
,
the
sword
of
princes
,
shall
destroy
her
.
Ierusalem
.
The
name
Ierusalem
importeth
a
vision
of
peace
,
a
vision
or
a
sight
,
Ierusalem
a
vision
of
peace
.
for
there
is
neither
sight
nor
light
in
all
the
world
but
blindnesse
and
ignoran●●
▪
as
there
was
no
light
in
Aegipt
fo●
three
daies
,
but
a
palpable
darkenesse
,
except
among
the
Israelits
in
the
land
of
Goshen
:
Exo.
10.23
so
there
is
no
knowledge
of
God
,
or
Christ
the
light
of
the
world
to
be
found
in
all
the
earth
,
but
in
the
true
Church
of
Christ
.
Then
as
there
is
a
great
difference
betwixt
a
blind
man
who
seeth
nothing
and
a
seeing
man
,
as
great
difference
is
there
betwixt
one
who
knoweth
Christ
,
and
an
ignorant
.
These
ignorants
,
blinde
leaders
of
the
blinde
,
doe
not
see
this
peace
of
Ierusalem
;
This
peace
is
onely
in
the
true
Church
,
it
groweth
where
grace
groweth
,
which
two
are
inseperable
,
Gal.
1.3
.
grace
and
peace
was
the
salutation
of
Saint
Paul
,
which
he
wished
to
all
the
Churches
,
this
peace
is
first
with
God
,
by
the
peacemaker
Iesus
Christ
:
next
,
in
a
tranquillitie
of
the
conscience
after
reconciliation
:
and
last
,
with
all
men
.
There
is
no
peace
to
the
wicked
,
saith
my
God
.
Esa.
48.22
.
Therefore
dwell
in
Ierusalem
,
and
ye
shall
see
peace
.
Be
fauourable
.
2.
What
he
craueth
to
the
Church
;
euen
that
God
would
be
fauorable
to
her
,
and
that
he
would
build
vp
her
walls
,
as
he
saith
in
the
132.
Psalme
,
Peace
be
within
her
walls
,
and
prosperitie
within
her
palaces
.
The
Church
can
neither
prosper
in
peace
or
warre
without
God
blesse
her
.
The
Church
haue
palaces
,
for
peace
,
and
walls
for
warre
,
he
prayeth
the
Lord
to
blesse
her
in
both
,
for
neither
can
the
Church
of
God
flourish
in
peace
,
neither
be
victorious
in
warre
,
vnlesse
God
blesse
her
in
both
estates
.
To
be
fauorable
to
Sion
,
is
to
giue
her
tokens
of
his
good
will
and
of
his
comfortable
assistance
.
This
is
a
token
of
his
fauour
when
he
giueth
her
good
gouernours
and
heads
,
A
speciall
token
of
Gods
fauor
when
the
Church
hath
good
gouernours
.
both
in
Church
and
policie
.
And
againe
,
a
signe
of
his
wrath
when
he
giueth
her
such
as
Saul
and
Achab
,
wicked
and
euill
gouernours
.
The
next
token
of
his
fauour
is
prosperitie
,
when
the
Gospell
hath
free
passage
,
When
the
Gospell
hath
a
free
passage
.
the
worship
of
God
is
inlarged
,
heretiques
are
put
away
,
true
teachers
are
diligent
and
vigilent
.
Thirdly
,
when
vnitie
is
in
the
Church
,
and
all
are
in
one
mind
,
When
then
God
is
among
them
;
but
when
God
hath
casten
them
off
,
vnitie
is
in
the
church
.
all
are
rent
and
spoiled
,
religion
decayeth
,
heritiques
increase
,
Sathan
hath
gotten
the
vpper
hand
,
Gods
Church
is
miserablely
spoiled
by
wolues
and
foxes
,
troublers
of
the
Lords
vine
.
Build
the
walles
.
The
second
part
of
his
prayer
is
for
the
walles
,
that
they
may
be
builded
,
for
Ierusalem
is
not
onely
a
citie
for
peace
,
but
to
be
prepared
for
warre
;
she
hath
not
onely
pallaces
,
but
castles
,
towers
,
fortresses
,
and
walles
;
and
therefore
Dauid
craueth
that
these
might
be
built
vp
againe
.
First
see
,
what
are
these
walles
.
Secondly
,
whereof
they
are
builded
:
Lastly
,
who
is
the
builder
.
What
are
the
walles
.
The
Church
of
God
is
a
fortefied
towne
,
which
must
haue
defences
to
resist
the
enemie
,
for
the
deuill
and
all
euill
men
,
princes
,
wise-men
,
gentiles
,
Iewes
are
conspired
against
the
citie
of
God
:
therefore
God
fortifieth
his
citie
with
al
necessary
defences
which
may
hold
out
the
enemie
.
The
Church
hath
walls
inuisible
&
visible
.
The
walles
are
too
fold
:
inuisible
,
the
protection
of
God
,
which
the
world
seeth
not
,
for
the
Lord
is
a
wall
of
brasse
about
his
Church
to
repell
her
enemies
,
and
a
wall
of
fire
to
burne
them
,
also
he
hath
his
Angels
who
pitch
their
tents
about
his
holy
and
chosen
ones
,
2.
Kin.
6.7
.
there
was
horses
of
fire
compassing
Elizeus
.
The
outward
and
visible
walles
are
made
of
a
number
of
liuely
stones
,
compacted
together
by
the
morter
of
loue
,
strongly
resisting
all
the
enemies
of
the
Church
,
for
that
vnitie
of
the
Saints
strengthen
them
by
the
power
of
their
God
.
Boni
enim
ciues
mania
cinitatis
,
good
citizens
are
the
walles
of
the
citie
.
And
vpon
these
walles
compassing
them
on
all
sides
be
bulwarks
,
whereupon
are
set
the
canons
of
the
word
of
God
,
mighty
in
operation
,
destroying
the
enemies
;
&
the
censures
of
the
Church
,
namely
excomunication
,
which
being
lawfully
led
,
is
of
greater
power
to
subdue
the
enemie
and
resist
him
,
then
all
the
power
of
ciuil
authoritie
.
The
sinnes
of
princes
and
people
make
great
gaps
in
the
walles
,
at
which
the
deuil
and
enemies
of
the
Church
and
wolfes
enter
and
destroy
the
Lords
vines
.
They
with
Tobias
and
Sanballat
stay
the
building
of
these
walles
,
Neh.
4.2
.
and
are
striuing
to
build
the
walles
of
Iericho
,
which
were
forbidden
by
Iosuah
to
be
redefied
vnder
a
great
curse
,
1.
Ki.
16.34
which
lighted
on
Hiel
the
Bethelite
in
the
daies
of
Achab
;
pitie
is
it
to
see
the
princes
of
this
world
so
much
enfeebling
Ierusalem
to
strengthen
Iericho
.
Dauid
crieth
to
God
that
he
would
build
them
,
whose
power
is
greater
then
all
the
worlds
,
who
as
he
hath
inuisible
walles
of
his
protection
,
so
he
hath
outward
defences
to
maintaine
his
Church
,
he
is
master
of
it
,
yea
master
builder
,
and
sendeth
forth
seruants
whom
he
strengtheneth
for
the
building
of
his
worke
.
I
see
many
pulling
downe
the
walles
,
yea
with
Edom
in
the
destroying
of
Ierusalem
,
crying
sacke
,
sacke
,
Psal.
137.
●
▪
raze
,
raze
vp
the
foundation
.
Few
with
Nehemiah
mourning
for
the
ruines
of
Gods
house
in
all
parts
,
and
helping
to
restore
them
.
Let
vs
therefore
goe
to
the
God
of
Dauid
;
who
albeit
he
was
king
of
the
towne
,
and
began
to
build
the
citie
and
walles
,
and
laid
materials
to
the
Temple
,
yet
he
knew
that
the
labourers
wrought
in
vaine
,
vnlesse
the
Lord
of
heauen
builded
the
citie
,
Lord
repaire
the
decaies
of
thy
Church
,
for
thy
Christs
take
.
For
thy
good
pleasure
.
He
findeth
the
ground
of
all
that
perfection
to
be
in
God
himselfe
and
his
good
fauour
,
and
not
in
men
or
their
merits
:
for
as
the
whole
building
of
the
Church
is
the
onely
worke
of
God
;
so
is
the
reparation
of
her
ruines
onely
belonging
to
himselfe
.
Men
might
haue
builded
with
stone
and
bricke
the
exterior
walles
,
It
belongeth
to
God
to
build
the
Church
.
but
it
is
proper
to
God
to
build
his
spirituall
Church
.
And
this
is
a
token
that
God
hath
pleasure
in
his
Church
,
when
he
is
building
it
,
sending
good
builders
;
materialls
of
spirituall
graces
,
fortifiers
,
as
Cyrus
and
Darius
good
Princes
,
Nehemiah
,
good
gouernours
,
Esdra
and
good
Priests
.
And
our
obedient
and
carefull
people
;
who
do
take
the
sword
in
one
hand
,
and
the
instrument
of
building
in
the
other
,
that
the
Lords
Ierusalem
may
be
edified
.
But
when
his
fauour
is
departed
,
then
in
his
wrath
,
he
giueth
Princes
,
Gouernours
,
Nobles
,
Preachers
,
and
people
who
striue
either
to
hinder
the
building
,
or
to
pull
downe
the
building
,
to
build
vp
Iericho
,
and
cast
downe
Ierusalem
.
Dauid
he
craueth
that
God
may
be
fauorable
according
to
his
good
pleasure
,
for
the
building
of
the
Church
dependeth
vpon
Gods
good
will
and
pleasure
;
who
when
he
liketh
his
Church
,
can
aduance
her
,
and
when
he
is
displeased
with
her
cast
her
downe
.
It
appeareth
euidently
now
that
God
is
angrie
with
his
Church
in
all
parts
of
Christendome
,
when
he
is
pulling
downe
,
and
not
raising
vp
his
Church
,
we
haue
prouoked
his
wrath
against
vs
;
and
his
soule
abhorreth
our
hipocriticall
profession
,
and
our
wicked
conuersation
.
Verse
.
19.
Then
shalt
thou
accept
the
sacrifices
of
righteousnesse
,
euen
the
burnt
offering
and
oblation
:
then
shall
they
offer
calues
vpon
thine
altar
.
THis
is
the
promise
of
thankefulnesse
to
God
,
wherein
is
set
downe
a
correspondence
or
restipulation
betwixt
the
people
who
shall
offer
sacrifices
,
and
God
who
will
accept
them
.
And
Gods
seruice
then
goeth
well
,
when
we
offer
willingly
,
and
God
accepteth
gladly
.
If
our
sinnes
be
forgiuen
vs
,
God
will
heare
our
p●●er●
Gen.
4.5
.
Then.
Marke
the
time
,
when
God
hath
beene
fauorable
to
his
Church
in
forgiuing
her
sinnes
,
then
he
will
accept
the
offerings
.
For
pray
what
ye
please
,
and
distribute
to
the
poore
,
if
God
doe
not
like
of
it
,
all
is
in
vaine
.
Caine
offered
sacrifices
,
but
the
Lord
accepted
them
not
,
because
he
hated
his
cruell
heart
.
Abel
offered
in
faith
and
was
accepted
.
But
how
shall
ye
know
if
your
offerings
be
acceptable
to
God
,
seeing
there
is
no
fire
to
fall
downe
from
heauen
,
as
that
which
burnt
vp
Elias
sacrifice
?
1.
Ki
18.34
Yee
shall
know
that
albeit
an
elementarie
or
materiall
fire
falleth
not
downe
,
Nota.
yet
the
fire
of
the
Spirit
falleth
on
our
hearts
,
the
fire
burning
vp
the
drosse
of
our
corruptions
by
vnfained
repentance
,
warmeing
our
hearts
with
the
loue
of
God
,
kindling
our
hearts
with
a
zeale
of
Gods
glorie
.
This
is
the
fire
which
will
fall
downe
from
heauen
vpon
our
soules
;
which
sensiblie
we
feele
,
if
the
Lord
heare
our
prayers
.
The
sacrifices
of
righteousnesse●
Some
expound
these
offerings
to
be
such
as
agree
to
his
will
.
I
reuerence
their
iudgement
;
but
I
see
not
how
that
exposition
can
agree
with
the
text
.
But
it
may
be
expounded
of
that
righteousnesse
which
we
ought
to
doe
to
our
neighbours
,
as
we
offer
a
sacrifice
of
a
contrite
heart
,
the
calues
of
our
lippes
by
praises
,
and
these
are
the
sacrifices
of
righteousnesse
by
our
hands
,
so
that
heart
,
tongue
,
hand
,
should
be
all
offered
to
God
,
for
God
liketh
well
of
righteous
dealing●
that
our
hand
be
not
defiled
with
thirst
,
couetousnesse
,
oppression
,
which
if
we
sacrifice
to
Sathan
by
sinne
,
let
vs
not
lift
to
God
by
prayer
,
but
lift
vp
pure
hands
,
wash
our
hands
in
innocencie
and
then
compasse
Gods
altar
.
It
would
seem
to
be
some
differenc
,
wher
God
said
,
Obiect
.
he
would
haue
none
of
their
sacrifices
,
and
now
they
promise
sacrifices
?
Indeed
if
the
sacrifices
be
onely
externall
,
Solut.
what
accounteth
God
of
them
,
if
they
want
mercie
and
righteousnesse
,
for
he
will
haue
mercie
and
not
sacrifice
.
Therefore
let
externall
and
internall
worship
be
conioyned
,
and
then
God
will
like
best
of
it
:
but
being
seperated
from
spirituall
offerings
,
it
is
abominable
and
a
burden
to
the
Lord
.
Which
be
the
sacrifices
of
righteousnes
.
The
alter
Iesus
Christ●
by
whom
we
must
offer
our
prayers
to
the
Father
.
The
sacrifices
of
righteousnesse
are
those
which
be
lawfull
and
are
commanded
by
God
.
They
shall
offer
calues
vpon
thine
altar
.
The
calues
are
the
calues
of
the
lippes
;
the
alter
Iesus
Christ
,
who
was
both
represented
by
the
brasen
altar
,
and
by
the
golden
alter
.
For
no
sacrifice
or
prayer
could
euer
be
acceptable
to
God
,
vnlesse
it
were
offered
vpon
Iesus
Christ
,
for
he
is
sacrificium
;
sacerdes
,
et
altare
;
Augustine
saith
,
he
is
the
Priest
,
the
Altar
,
and
the
Sacrifice
;
the
offer●r
,
the
thing
offered
,
and
the
altar
vpon
which
it
is
offered
.
All
the
mosaicall
altars
are
abrogated
,
because
the
sacrifice
is
made
.
The
heathnish
altars
haue
no
place
;
The
popish
altars
are
abominable
,
after
the
apish
imitation
of
the
Iewish
altars
,
they
would
offer
that
incrementum
sacrificium
●issa
;
without
any
warrand
of
Gods
word
.
It
is
enough
for
vs
to
offer
,
not
Christ
to
the
Father
,
but
our
prayers
by
Christ
to
the
Father
,
who
will
smell
asweet
sauour
of
rest
,
of
all
our
peticions
and
thankes
which
are
presented
vpon
Christ
,
and
for
thirst
of
him
.
Lord
keep
vs
from
the
altar
of
Damas●us
,
and
let
vs
offer
all
our
offences
vpon
Iesus
Christ
,
with
whom
we
shall
be
very
heartily
welcome
to
God
Amen
.
A
GODLY
AND
FRVITFVL
EXPOSITION
ON
THE
CXXX
.
PSALME
,
the
sixt
of
the
Penitentials
.
The
Title
.
A
Psalme
of
degrees
.
OF
the
Psalmes
there
are
fifteene
called
Psalmes
of
degrees
,
or
cantica
,
maaloth
of
assension
,
whereof
foure
are
assigned
to
Dauid
,
and
one
to
Salomon
.
Why
they
are
thus
intituled
,
it
is
controuersed
vpon
,
some
thinke
them
to
be
thus
called
,
Why
called
a
psalm
of
degrees
.
because
there
were
so
many
steppes
in
the
Temple
of
Solomon
wherby
men
ascended
;
as
Angustine
in
his
hundred
&
fiftie
Psalme
,
whose
opinion
Bellarmine
citeth
.
But
apparantly
they
haue
not
taken
their
name
from
this
,
because
in
Dauids
daies
not
so
much
as
the
Church
was
builded
.
Others
be
of
opinion
that
it
was
after
the
people
came
from
Babilon
,
which
is
as
light
;
when
that
captiuity
was
so
many
hundred
yeares
after
their
death
.
I
thinke
the
Hebrew
word
would
rather
be
referred
to
the
tune
and
notes
,
which
should
asend
in
sing●ng
,
and
be
swift
in
high
notes
,
being
so
excellent
,
and
so
easie
to
be
sung
.
〈◊〉
allegorie
.
The
allegorie
is
not
to
be
neglected
,
that
we
should
by
singing
them
,
ascend
from
this
earth
to
that
heauenly
Ierusalem
in
our
affections
.
Bellarmines
e●rour
concerning
the
singing
of
this
P●alme
for
tho●e
that
〈◊〉
purgatorie
.
Bellarmine
thinketh
this
Psalme
should
be
sung
for
the
soules
of
those
that
are
in
profundo
,
in
a
deepe
place
;
who
desire
to
arise
and
get
Gods
mercie
.
But
who
doth
not
see
(
except
he
be
blind
)
the
heretiques
errour
.
What
:
doth
he
know
whither
such
haue
repented
,
whether
they
haue
confessed
their
sinne
or
no
?
For
thousands
dies
without
confessing
them
.
If
their
sinne
be
mortall
they
go
to
hell
(
say
they
)
wherefrom
there
is
no
redemption
.
The
forme
of
prayer
then
,
seeing
it
hath
no
warrand
in
the
word
,
it
should
be
reiected
as
seruing
to
no
vse
,
and
no
credite
should
be
giuen
thereto
.
This
Psalme
was
made
many
hundred
yeares
before
purgatorie
was
inuented
,
for
purgatorie
was
after
Christ
;
before
Christs
daies
there
was
none
,
as
they
themselues
confesse
.
And
in
this
Psalme
there
is
not
one
word
that
can
giue
the
smallest
warrant
to
that
diuelish
and
foolish
inuention
.
Let
them
sing
their
De
profound●s
as
they
please
,
they
doe
themselues
no
more
good
then
they
doe
to
others
,
and
that
is
none
at
all
:
Nota.
onely
they
spend
some
idle
houres
,
and
gaine
somewhat
to
themselues
.
The
substance
of
this
Psalme
.
In
this
Psalme
is
contained
an
earnost
and
ardent
prayer
of
a
troubled
heart
:
first
for
mercie
to
his
sinnes
;
and
next
,
for
deliuerence
therefrom
:
and
last
,
an
exhortation
to
all
men
to
hope
in
God
,
because
he
will
be
a
continuall
redeemer
of
his
people
,
and
can
find
meanes
to
deliuer
them
from
all
their
sinnes
and
iniquites
.
The
parts
of
the
Psalme
.
In
the
first
foure
verses
is
contained
his
tentation
,
by
commemoration
of
his
praier
,
which
he
conceiued
when
he
was
in
greatest
perrill
.
Next
,
by
forme
of
transitation
he
affirmeth
that
yet
he
will
depend
vpon
God
and
his
word
,
in
the
fift
and
sixe
verses
.
And
last
,
he
recommendeth
this
same
hope
to
the
Church
in
the
last
two
verses
,
with
a
bold
assurance
of
the
fauour
of
God
toward
his
chosen
.
Verse
.
1.
Out
of
the
deepe
places
haue
I
called
vnto
thee
O
Lord
.
OVt
of
the
deepe
places
.
In
this
verse
he
setteth
downe
.
First
,
the
place
from
which
he
spoke
,
de
profundis
,
out
of
the
deepe
places
.
Secondly
,
the
forme
of
his
prayer
,
I
called
.
Thirdly
,
the
person
to
whom
he
prayeth
,
To
thee
,
O
Lord
.
By
the
deep
places
is
meant
afflictions
into
which
the
godly
are
often
plunged
.
By
the
deepe
places
.
(
as
all
the
ancients
consent
)
is
meant
the
deepe
places
of
afflictions
,
and
the
deepe
places
of
the
heart
troubled
for
sinne
.
Afflictions
are
compared
to
deepe
waters
.
Psalme
.
18.17
.
He
drew
me
out
of
many
waters
,
saue
me
O
God
,
for
the
waters
haue
entred
to
my
soule
.
Psalme
.
96.
And
surely
Gods
children
are
often
cast
into
very
desperate
cases
,
and
plunged
into
deepe
miseries
.
To
the
end
they
may
send
out
of
a
contrite
&
feeling
heart
,
such
prayers
as
may
mount
aloft
,
and
pierce
the
heauens
.
When
we
are
in
prosperitie
,
our
prayers
comes
from
our
lippes
;
Nota.
and
therefore
the
Lord
is
forced
to
cast
vs
downe
,
to
the
end
our
prayers
may
come
from
our
heart
,
and
that
our
senses
may
be
wakened
from
the
securitie
in
which
they
are
lying
.
Albeit
the
throne
of
God
be
most
high
,
Nota.
yet
he
delighteth
to
heare
the
petition
of
hearts
that
are
most
low
;
that
are
most
casten
downe
by
the
sight
of
sinne
.
And
there
is
no
affliction
,
neither
any
place
so
low
(
yea
if
as
low
as
the
belly
of
the
whale
wherein
Ionas
lay
)
which
can
seperate
vs
from
the
loue
of
our
Lord
,
Ionah
.
2.6
.
or
stay
our
prayers
from
comming
before
him
.
Those
that
are
furthest
casten
downe
,
are
not
furthest
from
God
,
but
neerest
vnto
him
.
God
is
neere
to
a
contrite
heart
,
God
nighest
vnto
them
that
are
most
low
.
Simil.
and
it
is
the
proper
seate
where
his
Spirit
dwelleth
,
Isa.
62.
And
this
way
God
dweleth
with
vs
,
as
men
doe
with
such
houses
as
they
are
minded
to
build
sumptuously
and
on
high
,
for
then
they
digge
deepe
grounds
for
the
foundation
.
Thus
God
purposing
to
make
a
faire
shew
of
Daniel
,
and
the
three
children
in
Babel
;
of
Ioseph
in
Aegipt
;
of
Dauid
in
Israel
,
he
first
threw
them
into
the
deepe
waters
of
affliction
.
Daniel
is
casten
into
the
den
of
Lions
.
Dan.
6.16
.
Dan.
3.23
.
Ge.
39.20
.
The
three
children
are
throwne
into
the
firie
ouen
.
Ioseph
is
imprisoned
.
Dauid
exiled
.
1.
Sa.
27.2
.
yet
all
these
he
exalted
and
made
them
glorious
Temples
to
himselfe
.
Marke
hereby
the
dulnesse
of
our
nature
,
that
is
such
,
The
dulnes
of
our
nature
hath
need
by
sharpe
meanes
to
be
wakened
.
Ionah
.
1.6.17
.
that
God
is
forced
to
vse
sharpe
remedies
to
awaken
vs
.
Ionas
lay
sleeping
in
the
shippe
,
when
the
tempest
of
Gods
wrath
was
pers●eing
him
God
therefore
threw
him
into
the
bellie
of
the
whale
,
and
bottome
of
the
deepe
,
that
from
these
deepe
places
he
might
cry
to
his
God
.
When
therefore
we
are
troubled
either
by
heauie
sicknesse
,
Vse
.
or
pouertie
,
or
oppressed
by
the
tirannie
of
men
,
let
vs
make
profit
and
vse
thereof
,
considering
that
God
hath
casten
his
best
children
in
such
dangers
for
their
profite
;
and
that
it
is
better
to
be
in
deepe
dangers
praying
,
then
on
the
high
mountaines
of
vanity
playing
.
Nota.
By
the
deepe
places
may
be
vnderstood
also
an
heart
deepely
wounded
with
the
consideration
of
sinne
and
Gods
iustice
,
for
God
will
not
accept
such
superficiall
and
scrufe
praiers
,
which
come
onely
from
the
lippes
,
and
not
from
a
contrite
and
broken
heart
.
1.
Sa.
1.16
.
Anna
the
mother
of
Samuel
,
out
of
the
bitternesse
of
her
heart
powred
out
her
soule
before
the
Lord.
Exo.
14.15
.
Moses
albeit
he
spoke
not
at
all
,
yet
the
Lord
said
vnto
him
,
Why
criest
thou
:
for
out
of
the
deepe
places
of
his
heart
he
called
on
God
.
Will
not
God
cast
backe
the
dung
of
those
foolish
prayers
in
their
faces
,
who
thinke
to
be
heard
by
their
much
babling
,
and
idle
repetition
of
an
vncouth
language
which
they
vnderstand
not
,
or
numbering
their
beedes
:
as
though
God
could
be
pleased
with
such
foolish
and
childish
toies
,
which
come
not
from
faith
(
because
they
lacke
knowledge
;
)
nor
yet
from
repentance
,
or
a
sorrow
for
sinne
.
Let
not
men
thinke
to
find
mines
of
gold
or
siluer
,
in
the
streets
,
Simil.
no
,
they
must
digge
into
the
bowells
of
the
earth
for
them
.
So
,
let
vs
not
deceiue
our selues
thinking
Gods
fauour
may
be
gotten
euerie
where
,
for
in
the
deepe
places
it
is
to
be
found
.
I
called
vpon
the
Lord
.
The
person
vpon
whom
he
calleth
was
the
Lord
Iehouah
,
one
who
onely
both
might
,
as
omnipotent
,
and
would
as
most
loujug
heare
him
.
Psal.
73.25
Whom
haue
I
in
heauen
but
thee
,
and
in
earth
none
beside
thee
.
God
is
all
sufficient
therefore
pray
to
him
If
Christ
were
not
onely
sufficient
,
to
whom
and
by
whom
we
should
pray
,
we
might
seeke
for
others
;
but
seeing
he
is
sufficient
,
and
none
other
,
what
follie
is
it
to
pray
to
any
but
to
him
.
God
differeth
from
kings
,
kings
are
not
able
to
doe
all
the
duties
of
their
office
to
their
subiects
;
Exo.
18.18
as
Moses
although
indued
with
extraordinarie
graces
,
for
his
ease
had
seuentie
ioyned
to
him
to
be
iudges
of
the
people
;
and
therefore
we
must
addresse
our selues
to
the
kings
officers
to
end
our
businesse
.
But
our
God
is
infinite
,
and
willeth
all
men
to
come
to
him
,
Mat.
11.28
.
Come
to
me
all
ye
that
are
wearie
and
laden
.
To
adde
to
a
thing
perfect
,
is
to
diminish
it
;
as
to
light
a
candle
to
the
Sunne
,
Simil.
or
poure
a
drop
of
water
in
the
Ocean
,
addition
to
things
imperfect
,
makes
them
the
greater
,
as
the
more
waters
the
greater
riuer
,
the
more
men
the
greater
armie
,
more
gold
the
greater
treasure
.
Then
to
adde
to
an
infinite
God
,
To
adde
to
a
thing
perfect
is
to
make
it
imperfect
.
a
perfect
Christ
,
is
nothing
else
but
to
dishonour
him
.
Search
all
the
Scriptures
,
if
they
yeeld
one
example
or
commanding
of
either
Patriarkes
,
Prophet
,
or
Apostle
,
doing
or
commanding
any
to
be
prayed
vnto
but
God
onely
.
Their
apocrypha
and
vnwritten
verities
,
and
their
Legenda
aurea
must
be
all
their
warrand
.
Let
vs
therefore
with
Dauid
in
all
our
prayers
call
vpon
God
;
1.
Kin.
18
29.37
.
and
with
Elias
(
when
Baal
could
not
heare
his
priests
)
pray
to
our
God
;
and
with
our
Sauiour
Christ
,
say
,
Our
Father
which
art
in
heauen
.
Mat.
6.9
.
I
called
.
He
setteth
downe
the
forme
of
his
praier
vnder
the
name
of
calling
;
which
sheweth
his
feruent
intention
,
not
onely
in
calling
vpon
God
,
but
crying
.
And
this
maner
of
feruent
prayer
is
most
necessarie
(
albeit
God
doth
as
well
heare
vs
when
with
Ezechias
we
mourne
as
a
doue
,
Pray
vnto
the
Lord
feruentlie
.
Esa.
38.14
.
and
chatter
as
a
swallow
)
both
to
stirre
vp
our selues
and
others
to
call
on
God
.
For
we
are
more
moued
when
we
call
and
cry
,
then
when
we
speake
with
a
lower
voice
.
Verse
.
2.
Lord
heare
my
voice
,
and
let
thine
cares
be
bowed
to
the
voice
of
my
prayer
.
IN
this
verse
he
craueth
attention
,
that
God
would
lay
his
care
to
his
suite
before
he
propound
it
.
Simil.
For
as
a
subiect
when
he
finds
the
kings
eare
prepared
to
heare
him
,
he
thinketh
that
then
he
will
be
the
more
ready
and
willing
to
grant
his
suite
:
So
Dauid
heere
out
of
the
aboundance
of
his
heart
,
vseth
this
repetition
,
heare
me
;
not
that
he
doubted
,
but
God
heard
:
for
himselfe
faith
.
Psal.
94.9
.
He
that
planted
the
eare
,
d●●h
not
he
heare
?
But
by
hearing
,
he
desireth
the
grant
of
his
suite
.
As
the
king
is
then
said
to
haue
heard
a
supplication
,
when
he
hath
granted
it
.
Let
vs
with
Dauid
cry
from
a
penitent
heart
and
in
faith
,
Vse
1
and
then
we
may
be
assured
,
the
care
of
the
Lord
is
ready
to
hearken
all
requests
.
Those
are
to
be
blamed
who
thinke
that
the
Lord
doth
not
heare
them
,
if
immediatly
he
doth
not
grant
their
desire
,
Vse
2
for
his
delay
is
for
our
best
;
and
it
is
our
duty
patiently
to
attend
his
pleasure
and
time
.
This
petition
is
often
repeated
in
the
Psalmes
,
as
Psal.
16.2
5.4.17.7
.
&c.
Prepare
your
hearts
to
pray
,
and
his
eare
is
euer
open
to
heare
you
.
Read
2.
Chron.
6.
concerning
Solomons
dedication
of
the
Temple
,
there
he
prayeth
that
God
would
bow
downe
his
eare
,
so
often
as
they
called
for
grace
.
Verse
.
3.
If
thou
,
O
Lord
,
straightly
markest
iniquity
,
O
Lord
,
who
shall
stand
.
Verse
.
4.
But
mercy
is
with
thee
,
that
thou
maiest
be
feared
.
These
two
verses
are
the
summe
of
all
the
Scriptures
.
THese
two
verses
containe
the
summe
of
all
the
Scriptures
.
In
the
third
is
the
forme
of
repentance
;
and
in
the
fourth
the
mercies
of
the
Lord
.
These
are
the
two
mountaines
Gorazin
and
Ebal
,
mentioned
in
Deut.
27.12.13
.
These
are
the
two
pillars
in
Salomons
Temple
.
1.
King
.
7.21
,
called
Iachin
and
Boaz
,
we
must
with
Paul
perswade
our selues
that
we
are
come
from
mount
Sinai
to
mount
Sion
,
where
mercie
is
,
although
some
sowre
grapes
must
be
eaten
by
the
way
.
Ier.
24.1.2
.
Ieremie
tasted
in
his
vision
first
a
bitter
figge
out
of
one
basket
,
then
a
sweet
figge
out
of
the
other
.
In
the
daies
of
Moses
,
Exo
15.25
the
waters
were
first
bitter
,
then
sweetned
by
the
sweet
woode
.
And
Elizeus
cast
in
salt
in
the
pottage
of
the
sonnes
of
the
Prophets
,
2.
Kin.
4.41
then
they
became
wholsome
.
If
thou
O
Lord
.
Marke
here
that
in
this
third
verse
he
two
times
nameth
God
,
by
the
Lord
,
as
in
all
the
other
8
verses
,
he
is
at
least
once
named
;
shewing
to
vs
hereby
his
earnest
desire
to
take
hold
of
God
with
both
his
hands
.
He
nameth
him
not
onely
Adonai
,
but
also
Iah
(
which
two
signifie
his
nature
and
power
)
all
the
qualities
of
God
must
be
conioyned
and
concurre
together
for
vs
,
All
Gods
qualities
must
concurre
together
for
our
good
.
although
he
be
Adonai
,
yet
if
he
be
not
also
Iah
we
are
vndone
.
If
thou
straightly
markest
iniquitie
:
Hauing
craued
attention
in
the
preceeding
verses
,
he
setteth
forth
his
petition
,
that
God
would
not
vse
the
extremitie
of
his
iudgement
,
but
deale
mercifully
with
him
,
not
crauing
an
account
of
his
debt
,
but
freely
pardoning
him
.
This
petition
he
doth
not
propound
in
simple
termes
,
but
inuolueth
it
in
a
reason
,
by
which
God
should
be
moued
if
thou
(
saith
he
)
wouldest
marke
al
mens
iniquities
,
thou
wouldest
condemn
all
,
but
it
seemeth
not
thine
infinite
goodnesse
to
destroy
all
flesh
,
therefore
I
should
not
seeme
to
be
ouer
bold
to
seeke
to
be
free
of
these
gulfes
of
miseries
whereinto
my
sinne
hath
throwne
me
headlongs
.
In
the
first
part
of
this
verse
,
I
obserue
these
three
things
.
First
,
that
God
is
the
marker
.
Secondly
,
that
he
marketh
iniquities
.
Thirdly
,
that
he
marketh
iniquities
straightly
.
If
thou
markest
,
O
Lord
:
Here
we
see
the
phantasies
of
those
controlled
,
who
sinne
,
and
say
(
as
the
Psalmist
saith
of
them
)
tush
God
seeth
not
,
Psal.
64.5
.
or
regardeth
not
.
O
foole
,
he
that
made
the
eie
,
Psal
94.9
.
cannot
he
see
?
he
that
made
the
heart
,
can
he
not
discerne
of
the
thoughts
thereof
and
marke
them
?
where
wilt
thou
go
from
the
presence
of
the
Lord
?
God
is
said
to
obserue
and
marke
mens
sinnes
when
he
taketh
heed
to
punish
them
:
How
God
is
said
to
mark
mens
sinnes
.
and
he
passeth
by
the
sinnes
of
his
elect
,
when
he
mindeth
not
to
punish
.
Non
aduertit
,
(
saith
one
of
the
Fathers
)
quia
non
animaduertit
,
he
seeth
them
not
,
because
he
punisht
them
not
.
Cum
aduerethit
,
euertit
,
when
he
looketh
to
the
sinners
wickednesse
,
he
ouerthroweth
them
.
A
Iudge
looketh
with
an
other
eie
on
the
faultes
of
his
childe
,
and
the
crime
of
rebells
;
Simil.
he
feeth
the
one
with
a
reuenging
eie
to
punish
them
,
the
other
with
a
pitifull
eie
;
So
God
after
he
hath
louingly
chaftised
his
owne
children
,
he
ouerseeth
them
and
couereth
them
with
the
mantle
of
his
sonne
.
Baalam
(
though
a
false
Prophet
)
saith
most
truly
,
Nu.
23.21
.
The
Lord
seeth
no
sinne
in
lacob
,
nor
iniquitly
in
Israell
.
If
thou
markest
iniquitie
.
The
thing
that
God
marketh
is
iniquitie
.
The
word
iniquity
,
is
somtimes
taken
generally
for
any
fault
or
offence
against
God
,
our selues
,
The
significan
of
the
word
inquire
.
or
our
neighbours
;
sometimes
especially
for
those
sins
which
are
directly
against
the
first
table
,
and
concerneth
God
immedialy
,
or
for
the
violation
of
the
second
table
concerning
our
neighbour
,
which
toucheth
God
mediatlie
,
as
also
for
the
sinne
directly
against
our selues
,
all
of
them
,
both
in
respect
of
the
number
,
quantitie
,
and
qualitie
,
are
pointed
out
by
Dauid
vnder
this
word
.
Let
vs
therefore
whatsoeuer
our
iniquities
be
,
marke
the
same
our selues
,
and
bewaile
it
,
and
then
God
shall
marke
it
,
as
letters
written
on
the
sand
.
Let
vs
be
a
Cato
and
Momus
against
our selues
.
And
howsoeuer
the
proud
pharises
of
the
world
vaunt
and
brag
of
their
integritie
;
let
vs
with
the
publican
cast
downe
our selues
,
Luk.
18.13
knocke
on
our
brestes
,
and
say
,
God
be
mercifull
to
vs
miserable
sinners
.
If
thou
straightly
markest
iniquitie
.
The
maner
how
he
is
said
to
marke
,
is
not
lightly
,
as
many
iudges
doe
,
but
straightly
euery
circumstance
,
God
marketh
stricklie
.
euery
word
,
euery
action
,
yea
euery
thought
.
Christ
saith
,
of
euery
idle
word
we
must
giue
an
account
,
Mat.
12.36
he
is
a
strict
exacter
with
whom
we
haue
to
doe
.
Therefore
our
dutie
is
to
marke
narrowly
our
owne
actions
,
yea
euen
our
thoughts
and
our
idle
lookes
,
(
which
the
papists
account
not
a
sinne
)
these
we
must
marke
straightly
,
that
is
,
dayly
and
hourly
,
and
driue
them
away
,
Gen.
15.17
as
Abraham
did
the
foules
from
his
sacrifice
.
Who
shall
stand
?
All
of
vs
are
sinking
in
the
pit
and
filth
of
sinne
,
with
Ierimie
,
Ier.
38.17
.
while
Ebedmelech
come
and
let
downe
coards
to
draw
vs
out
.
None
can
stand
before
this
God
,
who
findeth
follie
in
the
Angells
,
Iob.
4.18
.
yea
the
Angells
are
not
cleane
before
him
,
and
the
Seraphimes
couer
their
face
and
feete
with
winges
.
Abraham
saith
,
What
am
I
,
Gen.
18.27
dust
and
ashes
.
Iob
saith
,
I
will
lay
my
hand
vpon
my
mouth
:
If
I
should
iustifie
my selfe
,
Iob.
9.20
.
my
cloathes
would
condemne
me
.
A
man
may
see
farre
vnder
the
Sunne
,
Simil.
but
he
can
not
looke
the
Sunne
in
the
face
.
A
man
may
be
righteous
before
men
,
&
not
fal
vnder
danger
of
the
kings
lawes
;
but
who
can
stand
before
God
.
This
should
teach
vs
in
time
to
leaue
off
to
sinne
and
offend
him
,
if
we
abuse
his
patience
which
should
leade
vs
to
repentance
,
it
is
a
signe
we
are
not
children
,
Abuse
not
the
patience
of
God
.
but
slaues
:
for
children
will
be
verie
loath
to
offend
their
louing
fathers
,
but
and
will
feare
to
incurre
their
wrath
.
Let
vs
remember
that
sentence
of
the
wiseman
(
albeit
an
Ethnike
)
Furor
fit
laesa
sapius
pati●ntia
:
patience
often
offended
,
in
the
end
turneth
in
furie
and
rage
.
By
this
his
example
Dauid
giueth
a
caueat
to
all
the
Church
,
Let
none
come
before
God
vnlesse
they
acknowledge
their
owne
vnworthines
.
that
none
should
offer
themselues
in
the
sight
of
God
,
without
an
humble
confession
of
their
vnworthinesse
,
for
God
marketh
straightly
whosoeuer
flattereth
himselfe
with
an
opinion
of
his
owne
holinesse
,
deceiueth
himselfe
,
and
is
vnworthy
to
receiue
the
smallest
relaxation
at
Gods
hands
.
Albeit
he
prayeth
here
as
one
man
,
yet
he
prayeth
here
in
the
name
of
all
the
Church
,
as
though
he
would
say
:
from
the
first
Adam
to
the
last
,
all
are
lost
and
damned
,
if
God
would
exact
a
straight
account
of
them
.
Therefore
the
holiest
on
the
earth
must
acknowledge
with
Dauid
his
owne
vnworthinesse
,
and
flee
to
Gods
mercie
as
to
a
citie
of
refuge
.
Although
Dauid
speaketh
generally
of
all
mankinde
,
he
doth
not
thinke
thereby
to
extenuate
his
sinne
,
but
rather
to
amplifie
and
aggrauate
it
,
confessing
himselfe
to
be
in
the
common
satalitie
and
naufragie
of
mankinde
.
Many
will
say
,
God
forgiue
vs
,
we
are
all
sinners
,
as
though
the
multitude
of
sinners
could
be
a
patron
and
excuse
to
their
wickednesse
.
No
,
by
the
contrary
when
he
hath
acknowledged
himselfe
to
be
culpable
,
he
confesseth
himselfe
to
be
so
much
the
more
guilty
of
iudgement
,
that
of
all
mankinde
there
is
not
one
who
can
escape
eternall
iudgement
.
The
more
generall
miserie
is
,
it
is
the
greater
.
Then
if
euery
one
would
examine
himselfe
he
would
succumbe
,
for
the
more
generall
that
miserie
is
,
it
is
the
greater
.
This
place
then
letteth
vs
see
,
that
no
man
can
stand
by
his
owne
workes
.
For
if
God
would
call
the
holiest
to
an
account
,
he
could
finde
them
,
euen
by
their
owne
conscience
,
guilty
of
iudgement
.
Thus
Christ
reasoned
with
the
Iewes
,
taking
an
argument
from
their
conscience
.
Let
him
,
Ioh.
8.7
.
saith
he
,
who
is
without
sinne
among
you
,
cast
the
first
stone
at
the
woman
taking
in
adulterie
.
The
papists
confesse
that
the
imperfection
of
our
workes
are
supplied
by
Gods
mercie
,
but
they
diuide
righteousnesse
,
giuing
Christ
one
part
,
and
taking
to
themselues
another
,
who
doth
not
see
how
farre
they
erre
from
the
Prophet
Dauids
confession
?
Why
establish
they
workes
of
supererogation
,
which
is
a
superlatiue
folly
,
if
they
cannot
deserue
more
then
may
saue
themselues
?
It
is
a
vaine
thing
to
dreame
either
of
satisfaction
or
satispassion
,
Against
merits
.
that
either
a
man
can
doe
enough
,
or
suffer
enough
to
satisfie
God
for
his
sinne
.
Christ
hath
satisfied
for
vs
all
,
both
the
law
by
obedience
,
and
the
iustice
of
God
by
his
suffering
;
who
hath
closed
all
vnder
sinne
,
that
he
may
haue
mercy
on
all
.
Rom.
11.32
.
Bellarmine
saith
well
on
this
place
.
Vide
Bellermin
.
Psal.
130.
Offensio
in
Deum
est
infinita
magnitudinis
.
The
offence
done
against
God
,
is
of
an
infinite
hudgenesse
;
that
we
can
neither
condignely
and
worthily
satisfie
for
them
,
yea
not
acknowledge
the
grauitie
and
weight
of
them
.
2.
How
can
a
finite
man
make
account
for
an
infinite
summe
to
such
a
God
,
who
knoweth
the
number
of
them
,
and
craueth
so
exact
a
reckoning
.
But
mercie
is
with
thee
,
that
thou
maiest
be
feared
.
He
being
plunged
in
the
deepthes
of
sinnes
&
sorrowes
,
is
not
able
to
reskew
himselfe
,
What
he
f●ndeth
not
in
himselfe
or
others
he
findeth
In
God
.
Simil.
till
God
relieued
him
.
The
thing
which
he
cannot
finde
in
himselfe
or
in
any
other
,
he
seeketh
it
in
God
.
The
earth
is
barren
by
nature
,
an
hard
,
deud
,
and
cold
element
,
till
it
get
life
heate
and
moisture
from
heauen
:
the
same
warmeth
and
quickeneth
it
,
and
so
it
becommeth
fruitfull
:
euen
so
by
nature
there
is
neither
light
,
life
nor
grace
in
vs
,
vntill
God
send
them
downe
from
heauen
.
Wherefore
then
doe
sinners
seeke
any
releefe
from
beneath
.
Iam.
2.17
.
Euery
good
gift
commeth
from
the
father
of
lights
.
Let
vs
seeke
it
where
it
is
to
be
found
.
Luk.
24
5
Why
seeke
yee
him
that
is
liuing
(
saith
the
Angell
)
among
the
dead
.
Why
seeke
we
life
in
the
dead
world
?
Mercy
excludeth
merit
.
Rom.
3.28
.
Mercie
excludeth
all
merits
.
For
grace
and
merits
(
as
Paule
reasoneth
)
doe
fight
ex
diametro
If
we
be
saued
by
grace
,
then
merite
is
no
merite
,
if
by
merite
,
then
grace
is
no
grace
.
To
ioyne
those
two
,
grace
and
merite
,
with
these
olde
heretiques
the
Pelagians
,
or
with
the
Semipelagians
arch-here-tique
papists
,
is
great
folly
,
for
they
can
no
more
agree
together
,
then
fire
and
water
;
of
which
of
force
the
one
will
destroy
the
other
.
1.
Iam.
5.2
.
Dagon
and
the
Arke
of
God
or
the
foote
of
Nebuchadnzars
image
composed
of
iron
and
clay
.
Dan.
2.43
.
How
mercie
is
said
to
be
in
God
and
with
God
.
Is
with
thee
.
It
is
of
him
and
from
him
,
as
the
author
and
God
of
all
mercies
,
it
is
in
him
as
a
fountaine
to
be
found
;
It
is
with
him
lying
in
his
treasurie
;
yea
in
a
word
it
is
himselfe
,
beginning
,
mids
,
and
end
,
is
ener
mercie
and
compassion
.
Are
you
in
miserie
,
stand
you
in
neede
of
mercie
?
ye
know
where
to
finde
it
,
euen
in
God
,
and
with
God
.
All
the
waies
of
the
Lord
are
mercie
and
truth
,
Psal.
25.10
to
them
that
walke
vprightly
.
If
thou
be
sick
,
thou
knowest
where
to
haue
medicine
without
mony
;
if
poore
,
where
true
riches
are
to
be
gotten
,
if
hungry
,
wher
food
is
.
The
mercies
of
God
supplie
all
the
miseries
of
man
.
There
is
no
miserie
in
mans
nature
,
which
may
not
be
helped
by
Gods
mercie
and
remission
of
thy
sinnes
.
This
mercie
,
as
Augustine
saith
,
is
to
be
found
in
the
redemption
of
Christ
blood
.
That
thou
maiest
be
feared
.
The
consequent
of
this
mercie
is
showen
in
the
latter
part
of
this
verse
,
that
God
may
be
feared
.
But
it
seemeth
very
strange
that
mercy
should
beget
feare
,
Obiect
.
where
rather
loue
by
it
should
be
stirred
vp
in
our
hearts
?
Solut.
I
answere
,
the
obteining
of
mercie
begetteth
both
feare
and
loue
,
a
childish
feare
least
we
offend
him
,
a
childish
loue
whereby
to
please
him
.
When
the
Apostle
saith
Charitas
expellit
timorem
,
1.
Ioh.
4.18
loue
expelleth
feare
,
he
meaneth
of
a
beastlie
and
slauish
feare
,
True
loue
and
true
feare
are
alwaies
together
.
Simil.
but
true
loue
and
true
feare
may
stand
both
together
,
a
child
may
feare
to
offend
his
louing
father
,
whom
he
loueth
.
The
end
for
which
God
offereth
himselfe
so
peaceablie
to
man
,
and
so
ready
to
graunt
him
mercie
,
is
,
that
he
may
be
feared
.
If
men
were
not
assured
to
get
mercie
when
they
repent
,
there
could
be
no
worshipping
of
God
,
or
godlinesse
,
and
if
we
had
no
esperance
of
grace
,
why
should
we
pray
or
vse
diuine
seruice
in
vaine
?
The
papists
vnderstand
not
this
ground
:
for
albeit
they
speake
largely
of
the
feare
of
God
,
The
papists
are
miserable
comforters
.
yet
they
keepe
miserable
soules
in
perplexitie
,
denying
that
God
will
shew
mercie
vnto
them
;
calling
it
an
high
presumption
,
that
any
should
assure
himselfe
of
Gods
mercie
.
what
do
they
I
pray
you
,
but
build
without
a
foundation
?
for
God
can
neuer
be
rightly
worshipped
,
vnles
we
haue
an
assurance
of
his
mercie
.
I
wish
that
those
Doctors
who
obscure
the
grace
of
God
,
and
teach
mens
righteousnesse
,
could
weigh
this
rightly
.
Is
it
not
a
vaine
thing
in
them
to
affirme
,
that
they
would
haue
Gods
seruice
and
worship
aduanced
,
themselues
in
the
meane
while
obscuring
Gods
graces
and
mercies
,
which
should
moue
men
most
to
worship
him
?
But
the
doctrine
of
grace
(
say
they
)
maketh
men
secure
and
negligent
of
good
workes
?
Obiect
.
it
is
true
,
Solut.
fleshly
men
will
abuse
Gods
grace
in
wantonnesse
;
but
it
is
reasonable
that
for
their
peruersitie
the
glorie
of
God
should
be
obscured
,
and
the
elect
and
faithfull
should
be
defrauded
of
their
comfort
.
Verse
.
5.
I
haue
waited
on
the
Lord
;
my
soule
hath
waited
,
and
I
haue
trusted
in
his
word
.
Verse
.
6.
My
soule
waiteth
on
the
Lord
more
then
the
morning
watch
,
watching
for
the
morning
.
IN
these
two
verses
,
Dauid
declareth
that
out
of
the
faith
which
he
had
of
the
remission
of
his
sinnes
,
sprang
forth
the
hope
which
he
had
of
the
accomplishment
both
of
his
spirituall
and
temporall
deliueries
,
for
faith
must
preceede
,
Wherein
faith
and
hope
differ
and
hope
must
follow
and
attend
vpon
that
which
was
beleeued
,
faith
and
hope
are
both
one
in
substance
;
they
differ
in
this
,
that
faith
presently
apprehendeth
the
promises
of
God
,
and
hope
attendeth
the
receiuing
of
them
.
If
a
king
would
giue
his
word
,
Ex
verbo
Principis
,
vpon
the
word
of
a
king
,
he
would
giue
such
a
token
to
his
subiects
,
whereby
he
might
be
sure
of
that
which
he
promised
,
Simil.
yea
his
write
and
seale
that
he
should
haue
it
at
the
time
promised
,
the
subiect
hath
nothing
to
depend
vpon
,
but
the
kings
bond
and
word
,
which
both
may
faile
him
;
for
princes
are
changable
,
because
they
may
die
within
the
time
appointed
for
performance
of
their
promise
.
Psal.
146.3
.
Trust
not
in
worldly
princes
whose
breath
is
in
their
nostrells
,
they
may
alter
,
and
may
become
vnable
to
doe
that
which
they
promised
.
But
our
God
if
he
promise
,
and
we
beleeue
it
,
he
can
doe
,
he
will
doe
.
Heauen
and
earth
shall
change
,
Mat.
5.18
.
but
one
title
of
his
word
shall
not
faile
.
Psa.
119.96
I
haue
seene
an
end
of
all
perfection
,
but
thy
word
is
exceeding
large
.
Hope
is
an
ancer
,
to
which
thou
being
tied
,
thou
art
in
safetie
,
albeit
thou
see
no
natural
cause
of
thine
hope
,
yet
hope
aboue
hope
,
Rom.
4.18
.
as
Abraham
did
when
he
sacrificed
his
sonne
.
In
these
two
verses
he
doth
foure
times
make
mention
of
his
hope
,
and
attendance
vpon
God
and
his
word
,
to
let
vs
see
how
sure
an
holde
we
should
take
on
God
,
Hope
a
sure
refuge
in
time
of
tentation
.
and
many
temptations
our
faith
is
assaulted
with
,
when
we
can
see
no
reason
of
it
.
There
is
nothing
will
beare
vs
vp
but
hope
.
Spero
meliora
.
What
encourageth
husbandmen
men
and
marriners
,
Simil.
against
the
surges
and
waues
of
the
sea
and
euill
weather
,
but
hope
of
better
.
What
comforteth
a
sicke
man
in
time
of
sickenes
,
Simil.
but
hope
of
health
?
or
a
poore
man
in
his
distresse
,
Simil.
but
hope
of
riches
?
or
a
prisoner
,
but
hope
of
libertie
?
or
a
banished
man
man
,
Simil.
but
hope
to
come
home
?
All
these
hopes
may
faile
,
as
oftentimes
wanting
a
warrand
.
Albeit
a
phisitian
may
encourage
a
sicke
man
by
his
faire
words
,
yet
he
cannot
giue
him
an
assurance
of
his
recouerie
,
for
his
health
dependeth
on
God
:
friendes
and
courtiers
may
promise
poore
men
releife
,
Our
hope
in
God
cannot
faile
vs
.
1.
Cor.
10.13
.
Nota.
onely
God
is
faithfull
who
hath
promised
.
Therefore
let
vs
fixe
our
faith
on
God
,
our
hope
on
God
,
for
he
will
stand
by
his
promise
.
No
man
hath
hoped
in
him
in
vaine
,
neither
was
euer
any
disappointed
of
their
hope
.
Dauid
was
thirtie
yeares
of
age
,
before
he
attained
to
the
kingdome
,
2.
Sam.
5.4
.
which
was
promised
to
him
being
a
child
.
The
Israelits
were
in
Aegipt
foure
hundred
yeares
,
Exo.
12.40
and
in
the
wildernesse
fortie
yeeres
,
Amo.
5.23
yet
at
last
came
home
to
Canaan
.
God
brake
not
his
promise
to
Abraham
.
The
Iewes
were
seuentie
yeares
in
Babilon
,
yet
at
last
God
brought
them
backe
according
to
his
promise
Ier.
38.
by
Ieremiah
.
So
our
hope
shall
neuer
be
disappointed
.
My
soule
hath
waited
.
By
this
doubling
and
ingemination
of
his
esperance
and
hope
,
he
would
signifie
,
that
vnfainedly
without
simulation
he
attended
the
promises
of
Gods
mercifull
deliuerances
.
Out
of
which
we
may
gather
,
that
he
was
not
onely
patient
and
constant
before
men
,
but
he
nourished
his
patience
secretlie
before
God
;
which
is
the
onely
and
best
triall
of
faith
,
for
albeit
there
be
many
that
are
ashamed
through
their
ambition
to
murmure
against
God
in
their
troubles
,
and
to
vtter
to
men
their
distrust
,
and
diffidence
,
yet
there
is
not
one
among
twenty
who
will
keepe
himselfe
from
secret
murmuring
and
grudging
before
God
,
and
who
can
awaite
patiently
the
day
of
Gods
deliuerie
,
as
that
king
said
,
Why
should
I
attend
on
the
Lord
any
longer
?
2.
Ki.
6.33
.
But
we
should
not
precipate
and
hasten
,
He
that
hopeth
is
not
too
hastie
.
he
that
hopeth
will
not
be
too
hastie
,
but
waiting
patientlie
on
Gods
time
,
attend
his
leasure
willingly
,
for
his
time
is
our
best
time
.
And
I
haue
trusted
in
his
word
.
He
setteth
downe
the
ground
of
his
trust
,
euen
the
word
of
God
,
and
Gods
promise
otherwaies
,
we
deceiue
our selues
by
vaine
hopes
and
dreames
,
if
we
thinke
God
will
giue
that
to
vs
,
Faith
and
hope
depend
on
Gods
word
.
which
he
neuer
promised
,
neither
we
beleeued
:
faith
and
hope
doe
not
leane
on
imaginations
,
but
vpon
the
sure
truth
of
Gods
word
.
Therefore
saith
he
,
Remember
thy
word
to
thy
seruant
in
which
thou
gauest
me
hope
.
Psa.
119.49
Bellermine
citeth
this
same
place
of
Scripture
,
which
maketh
much
against
himselfe
,
Those
who
leaue
to
any
thing
but
Gods
word
,
rest
on
sandie
foundations
.
who
biddeth
men
beleeue
those
vnwritten
verities
,
and
decrees
of
councells
,
as
if
they
were
the
written
word
of
God
,
and
whereto
doth
all
papisticall
seruice
relie
,
but
vpon
the
traditions
of
men
?
And
who
relieth
on
those
,
their
hopes
are
in
vaine
,
and
themselues
like
vnto
those
that
leane
to
dreames
and
visions
,
or
to
oracles
of
diuils
,
shall
be
illuded
,
because
they
rest
vpon
false
grounds
.
So
if
you
would
be
assured
of
eternall
life
,
take
a
sure
hold
of
the
holy
Scriptures
,
a
sure
rocke
to
leane
vnto
in
thy
trouble
and
aduersitie
.
Whatsoeuer
(
saith
Paul
)
is
written
,
is
written
for
our
instruction
,
Rom.
15.4
.
that
by
patience
and
comfort
of
the
Scriptures
we
might
haue
hope
.
The
Apostle
stablisheth
the
word
the
onely
ground
of
his
faith
and
hope
,
and
affirmeth
that
our
faith
is
in
vaine
,
vnlesse
it
forme
vs
to
true
patience
and
attendance
vpon
his
promise
and
good
will
to
vs
.
Herein
of
all
heretiques
the
papists
are
most
to
be
blamed
,
Against
the
papists
with
holding
of
the
Scriptures
from
lay
people
.
Ioh.
3.30
.
who
deny
the
vse
of
the
Scriptures
to
Christians
,
thinking
that
thereby
their
knauerie
in
abusing
the
people
would
be
discouered
and
made
manifest
to
the
eyes
of
the
world
.
He
that
doth
euil
,
hateth
the
light
.
How
can
the
people
see
when
the
candle
is
put
vnder
a
bashell
.
But
now
seeing
the
light
,
not
of
a
candle
,
but
of
the
Sunne
shineth
,
I
would
wish
you
all
,
Simil.
(
not
as
hooded
hawkes
whose
eies
are
closed
,
and
are
led
they
doe
not
know
whether
)
not
to
be
led
blind
folded
to
hell
,
but
in
time
desire
that
your
eies
may
be
opened
,
that
you
may
see
the
word
,
and
by
it
try
who
speaketh
truth
,
who
teach
erroneous
doctrine
.
Search
the
Scriptures
,
for
in
them
yee
will
find
eternall
life
.
Ioh.
5.39
.
My
soule
waiteth
on
the
Lord
.
This
is
the
fourth
time
that
he
sheweth
that
his
soule
,
that
is
his
inward
affections
waited
on
the
Lord
,
and
this
is
the
sixt
time
,
that
he
maketh
mention
of
the
Lord
,
one
God
,
and
one
faith
,
one
hope
,
that
God
was
the
onely
ground
of
his
hope
,
that
he
could
not
goe
by
him
,
and
to
declare
the
feruencie
of
his
attendance
he
compareth
it
to
the
expectation
and
looking
of
the
morning
watch
for
the
breake
of
day
,
yea
more
then
they
,
Bellarmins
opiuion
concening
this
verse
refuted
.
This
verse
is
falsly
peruerted
and
translated
by
Bellermine
,
who
saith
,
that
the
Latine
vulgar
translation
,
Videtur
partim
mutila
,
partim
redundans
,
cum
non
habeat
bis
à
custodia
matutina
vt
habet
hebraica
veritas
,
at
habeat
vsque
ad
noctem
,
quod
non
haebet
veritas
hebraica
.
And
therefore
willing
to
reconcile
them
,
he
saith
,
that
both
night
and
day
they
should
awaite
vpon
God
.
But
seeing
he
granteth
there
is
no
word
of
the
night
in
the
Hebrew
verity
,
why
would
he
goe
by
that
light
of
the
Scriptures
to
his
corrupt
translation
,
citing
Saint
Ierome
,
who
maketh
twice
mention
of
the
morning
,
not
once
of
the
night
.
But
he
peruerteth
Scriptures
as
his
manner
is
,
and
in
confessing
that
our
translation
is
according
to
the
Hebrew
veritie
,
he
graunteth
that
his
translation
is
after
a
Latine
lie
,
which
indeede
is
both
mutilat
,
and
redundant
,
leauing
out
that
which
should
be
in
the
morning
twise
,
and
putting
in
night
,
which
should
not
be
there
.
But
no
maruell
,
so
is
all
their
doctrine
,
bringing
in
darkenesse
of
ignorance
,
and
putting
away
the
light
of
the
morning
the
Lord
Iesus
Christ
.
Read
Chrysos
.
translation
.
The
night
diuided
in
to
foure
warches
.
More
then
the
morning
watch
,
watching
for
the
morning
.
The
night
was
diuided
in
foure
watches
,
euery
watch
had
three
houres
,
the
last
watch
because
neerest
the
day
,
and
light
of
the
Sunne
,
is
most
comfortable
,
and
therefore
most
desired
.
Out
of
this
verse
I
obserue
these
foure
things
.
First
,
that
this
world
is
a
night
.
Secondly
,
that
Christians
are
watchmen
.
Thirdly
,
that
their
comfort
and
light
must
come
from
aboue
,
from
Christ
that
Sonne
of
righteousnesse
.
Fourthly
,
that
the
light
commeth
not
till
the
fourth
watch
.
1.
This
world
is
a
night
.
The
world
is
a
night
,
and
its
darknes
represents
Hell
,
as
the
light
represents
Heauen
.
The
morning
presupposeth
the
night
,
and
this
world
most
properly
is
compared
to
a
long
winters
night
which
is
verie
comfortable
.
The
light
is
comfortable
both
to
those
that
are
in
health
and
sicknesse
,
when
men
lie
in
darkenesse
they
are
discouraged
,
and
their
griefe
is
augmented
and
●ncreased
,
but
when
they
see
the
day
breaking
,
they
take
heart
.
The
darkenesse
representeth
hell
,
wherein
there
is
vtter
darkenesse
and
no
light
,
neither
materiall
not
spirituall
;
there
shal
be
a
fire
burning
,
but
neither
giuing
heate
or
light
,
and
the
light
representeth
heauen
,
where
there
shal
be
no
darkenesse
,
Reu.
21.23
For
the
Lambe
shal
be
the
light
of
the
house
.
As
the
night
is
cold
,
so
is
this
world
comfortles
The
night
also
is
cold
,
wanting
the
Sunne
which
warmeth
the
earth
,
man
and
beast
:
so
is
the
world
a
shaddow
of
death
,
a
darke
dungeon
,
a
portrature
of
hell
,
no
comfort
to
be
had
in
it
,
but
displeasure
and
matter
of
mourning
.
Ignorance
a
most
obseure
night
Ro.
13.12
.
The
greatest
night
in
this
world
is
the
ignorance
of
God
,
of
which
the
Apostle
speaketh
:
The
night
is
passed
and
the
day
is
come
.
This
darkenesse
ouerspread
the
whole
face
of
the
earth
,
Gen.
1.3
.
till
it
pleased
God
who
brought
light
out
of
darkenesse
the
first
day
,
to
illuminate
our
darkned
minds
by
the
knowledge
of
his
truth
;
of
which
also
the
Apostle
speaketh
,
yea
are
no
more
darkenesse
,
but
light
in
the
Lord
.
Spirituall
darkenesse
which
carieth
to
eternall
darknesse
,
Eph.
5.8
.
Spirituall
darknes
as
most
euill
is
most
to
be
feared
.
is
more
fearefull
then
corporall
darknesse
.
Forasmuch
as
prisoners
lying
in
darkenesse
,
would
most
gladlie
see
the
light
.
But
these
who
are
lying
in
ignorance
of
God
,
desire
neuer
to
see
the
light
of
heauen
;
they
thinke
ignorance
the
mother
of
deuotion
,
they
take
pleasure
in
it
,
they
hate
knowledge
,
they
will
not
be
informed
.
I
pray
God
open
all
your
eies
,
that
wee
may
see
the
light
of
God
in
Iesus
Christ
,
that
we
doe
no
more
take
delight
in
ignorance
,
despising
the
light
offered
vnto
vs
for
the
saluation
of
our
soules
.
Let
vs
not
suffer
our selues
to
be
deceiued
by
sesuiticall
sophistications
.
For
when
our
soules
shall
present
that
terrible
tribuniall
at
the
houre
of
our
death
,
then
we
would
wish
we
had
beene
of
the
number
of
the
wise
virgines
,
Mat.
25.4
.
and
had
prepared
oile
for
our
lampes
,
and
might
haue
had
the
light
of
the
knowledge
of
God
shining
in
our
soules
;
which
(
alacke
)
some
of
vs
both
contemne
,
and
seeke
to
haue
it
quenched
in
others
.
2.
Christians
are
watchmen
.
The
duty
of
a
watchman
.
Dauid
compareth
himselfe
to
a
watchman
,
the
office
of
a
watchman
is
to
take
heed
,
least
the
enemie
come
at
vnawares
,
and
to
giue
warning
to
the
cirizens
.
Euery
particular
Christian
ought
to
be
a
watchman
;
Euery
Christian
should
watch
.
for
he
hath
euemies
both
spirituall
and
corporall
,
continually
assaulting
him
,
to
destroy
both
his
soule
and
his
body
,
for
which
cause
our
Sauiour
often
exhorted
his
hearers
to
watch
and
pray
,
Mat.
26.41
.
and
by
nature
we
fall
asleepe
,
Ibid.
40.
as
the
Apostles
did
in
the
garden
,
and
Ionas
in
the
ship
.
Ionah
.
1.5
.
Therefore
it
is
good
we
should
be
carefull
to
watch
ouer
our
waies
.
The
watch
lookes
to
the
enemie
without
,
but
we
haue
more
neede
to
watch
vpon
our
domestique
and
inward
enemies
,
Nota.
least
they
supprise
vs
,
euen
our
Iustes
and
concupiscences
,
our
pride
,
our
auarice
,
our
malice
,
all
which
are
like
to
ouerthrow
our
soule
.
Let
vs
therefore
watch
,
least
we
be
supprised
.
Preachers
are
Gods
w●tchmen
,
Ezech
3.17
〈◊〉
And
as
euery
Christian
should
watch
,
so
much
more
should
pastors
,
who
are
called
watchmen
,
whom
God
hath
made
watchmen
of
Israel
,
that
when
they
see
traitours
and
wolues
entering
into
the
fold
of
God
,
they
may
giue
warning
,
and
blow
the
trumper
,
and
adoertise
the
citizens
of
their
danger
.
So
those
who
take
vpon
them
the
title
of
watchmen
vpon
the
walles
of
Ierusalem
,
and
watch
diligently
for
their
owne
benefite
,
Faise
watchmen
shall
be
destroyed
.
onely
looking
to
themselues
and
not
to
the
Church
,
they
are
false
watchmen
,
and
shall
be
destroyed
with
the
first
.
Woe
and
woe
againe
to
such
as
call
themselues
watchmen
,
who
smite
the
Bride
,
and
pull
her
vaile
from
her
,
going
and
following
after
the
bridegroome
,
when
they
should
watch
for
the
welfare
of
Sion
,
if
the
watchman
be
false
he
may
betray
the
camp
,
As
false
and
negligent
watch
men
are
most
dangerous
to
a
common
wealth
,
so
are
false
and
secure
Preachers
to
the
Church
.
or
the
house
wherein
he
is
;
and
if
he
be
negligent
and
sleepe
,
all
is
in
perill
:
so
if
the
watchmen
and
preachers
be
salfe
and
secure
when
the
enemie
is
comming
,
the
Church
is
in
great
danger
.
Lord
make
thy
ministrie
true
to
the
Church
,
that
they
seeing
the
enemies
entred
into
the
Lords
Ierusalem
,
they
may
in
time
giue
warning
,
least
both
they
and
the
citie
perish
.
3.
Comfort
and
light
must
come
from
aboue
.
The
watchman
waiteth
for
the
day
,
and
he
is
very
glad
when
he
seeth
it
breake
,
for
then
he
knoweth
the
Sunne
is
a
rising
vpon
the
earth
,
which
will
inlighten
all
the
world
.
No
comfort
is
to
be
found
on
earth
for
a
Christian
soule
in
this
darke
night
,
we
must
look
to
the
day
dawning
,
when
Christ
in
that
day
of
his
glorious
appearing
shall
come
to
deliuer
his
Church
from
all
miseries
:
Our
light
commeth
from
aboue
.
Reu.
22.25
.
which
all
Christians
should
earnestly
attend
,
and
feruently
pray
with
the
spouse
,
Come
Lord
Iesus
.
The
watchman
looketh
about
to
see
the
Sun
spread
out
his
beames
,
he
knoweth
that
light
doth
not
come
from
below
.
We
should
turne
our
eies
from
the
world
,
because
here
is
no
comfort
,
Nots
.
and
looke
vnto
Christ
Iesus
sitting
at
the
right
hand
of
the
Father
(
with
Saint
Steuen
)
from
whom
onely
we
may
expect
a
comfortable
deliuery
out
of
all
our
miseries
.
Act.
7.56
.
4.
The
light
commeth
in
the
morning
.
Before
breake
of
day
is
greatest
darkenesse
,
and
then
the
Sunne
ariseth
,
and
by
his
beames
expelleth
the
same
.
the
light
commeth
not
till
the
euening
.
The
Apostles
rowed
all
night
,
Mat.
14.24
.
till
they
were
become
weary
,
and
out
of
all
hope
,
and
then
Christ
came
in
the
fourth
watch
and
relieued
them
,
being
then
in
a
most
desperat
case
.
God
will
come
.
So
the
Lord
although
he
tarieth
to
let
vs
feele
our
owne
weakenesse
,
yet
no
doubt
he
will
come
he
dealt
this
way
with
Iacob
,
he
wrestled
all
night
with
him
till
the
breake
of
day
,
Ge.
32.28
.
and
then
blessed
him
,
Dauid
after
he
was
long
pursued
and
persecuted
by
Saul
,
2.
Sam.
1.
yet
at
last
gat
rest
and
ease
.
Iudg
2.16
.
The
Iewes
were
neerely
destroied
by
their
enemies
,
but
God
raised
vp
Sauiours
to
defend
them
.
Dispare
not
then
and
disquiet
not
your selues
,
be
not
discouraged
,
howsoeuer
yee
see
the
Church
which
is
as
the
Disciples
boate
tossed
to
and
fro
by
the
waues
of
persecuting
tyrants
,
Mat.
14.23
.
looke
to
heauen
,
for
the
day
of
her
deliuerie
is
at
hand
;
yea
that
euerlasting
deliuerie
,
when
the
Sunne
of
righteousnesse
shall
arise
and
shine
on
her
for
euer
,
she
may
haue
a
night
for
a
time
,
but
her
morning
will
be
most
gratious
;
she
may
be
in
paines
,
as
a
woman
in
trauell
for
a
time
,
but
her
deliuery
will
be
most
comfortable
,
God
albeit
he
seemeth
to
come
serò
,
late
,
yet
he
commeth
seriò
,
in
earnest
:
as
he
did
in
preseruing
the
Church
in
Queene
Esters
daies
.
Ester
.
8.
By
the
contrary
,
the
wicked
may
haue
a
short
morning
in
this
world
,
but
they
cannot
escape
an
euerlasting
night
in
that
bottomlesse
pit
of
darknesse
,
Nota.
out
of
which
is
no
deliuerie
.
Verse
.
7.
Let
Israel
waite
on
the
Lord
,
for
with
the
Lord
is
mercy
,
and
with
him
is
great
redemptions
After
the
Prophet
hath
spoken
of
himselfe
that
he
awaited
vpon
the
Lord
,
he
now
exhorteth
all
the
Church
to
do
the
same
.
He
euer
desireth
the
Church
to
be
a
partner
with
him
in
any
benefite
which
he
obtained
from
the
Lord
,
as
in
the
51
psalme
,
after
he
hath
prayed
for
mercy
to
himselfe
,
he
in
the
18
verse
prayeth
vnto
the
Lord
for
the
Church
,
that
he
would
be
fauorable
to
Sion
.
The
like
did
Moses
,
Daniel
,
Ieremie
,
they
all
prayed
for
her
weale
.
All
should
pray
for
the
peace
of
the
Church
.
D●uid
exhorteth
others
to
pray
;
Pray
for
the
peace
of
Ierusalem
.
Such
sort
of
preachers
are
to
be
highly
respected
who
night
and
day
powre
out
their
prayers
for
the
peace
and
welfare
of
Sion
,
who
depend
on
God
,
and
stirre
vp
others
to
put
their
trust
and
hope
in
God
.
This
did
Iosua
and
Caleb
after
they
had
viewed
the
land
,
Numb.
13.31.33.34
.
giue
heart
and
courage
to
the
people
of
Israel
to
goe
forward
to
Canaan
;
whereas
the
other
ten
spies
discouraged
them
,
saying
their
walls
reached
to
heauen
,
and
the
people
were
as
the
sonnes
of
Anak
.
When
Dauid
desireth
the
whole
Church
to
put
her
hope
in
God
,
he
recalleth
her
from
al●
other
vaine
hopes
,
or
putting
her
trust
in
any
other
.
This
should
make
those
(
who
professe
themselues
to
be
Christians
)
to
blush
and
be
ashamed
to
put
their
trust
in
any
other
but
God
.
I
looked
(
saith
Dauid
)
vnto
the
mountaines
,
from
whence
mine
helpe
shall
come
:
Psal.
12●
.
●
.
2
.
mine
helpe
commeth
from
the
Lord
,
who
made
the
heauen
and
the
earth
.
When
Israel
looked
to
haue
helpe
,
fortification
,
and
refuge
of
man
,
then
she
was
disapointed
and
left
comfortlesse
in
her
greatest
extremeties
.
Ier.
17.5
.
Cursed
be
he
who
maketh
the
armo
of
flesh
and
blood
his
confidence
.
For
with
the
Lord
is
mercie
.
That
which
he
so
patiently
attended
vpon
was
mercie
;
and
that
which
he
desireth
the
Church
to
waite
for
,
is
mercie
.
He
repeeteth
to
the
Church
the
goodnesse
of
that
which
he
had
tasted
himselfe
,
that
which
was
needfull
to
him
,
was
needefull
to
the
whole
body
of
the
Church●
and
therefore
as
he
wished
mercie
to
himselfe
,
he
wished
mercie
to
the
whole
Church
militant
,
Euery
Christian
should
loue
the
Church
more
then
himselfe
.
which
teacheth
euery
Christian
,
to
loue
the
Church
as
well
as
himselfe
,
yea
more
;
and
as
he
would
haue
health
and
welfare
to
himselfe
,
so
to
procure
the
same
for
the
Church
.
And
with
him
is
great
redemption
.
He
pointeth
out
this
mercie
.
First
.
By
the
wonderfull
effect
thereof
,
redemption
.
Secondly
.
By
the
qualitie
thereof
,
great
redemption
.
Redemption
is
the
freeing
of
that
which
is
in
thraldome
,
by
giuing
of
a
price
,
What
redemption
is
as
the
redemption
of
land
presupposeth
that
it
was
ingaged
for
summes
of
money
giuen
to
the
owner
,
and
thus
folde
vpon
reuersion
:
or
warriours
that
are
taken
in
battell
and
ransoned
at
a
price
.
Oh
that
we
would
consider
the
thraldome
we
are
in
,
and
how
we
stand
in
Gods
debt
;
the
freedome
which
we
get
,
and
the
meanes
whereby
we
obtaine
the
same
.
God
gaue
vs
his
golden
law
,
and
we
haue
nothing
whereby
to
pay
him
,
but
the
drosse
of
our
merits
,
wherewith
we
will
neuer
be
able
to
pay
him
that
summe
wherein
we
are
oblished
,
and
thus
we
lie
in
thraldome
.
Man
may
be
redeemed
.
But
heerein
is
our
comfort
,
that
we
are
not
solde
out
at
the
ground
,
but
God
hath
alwaies
reserued
to
vs
a
reuersion
,
that
we
may
be
redeemed
.
But
what
is
the
meanes
whereby
we
are
redeemed
?
either
it
must
be
by
strong
hand
,
as
Abraham
freed
Lot
;
or
by
the
gratious
fauour
of
those
,
Ge.
14.16
.
whose
captiues
we
are
;
as
a
Master
through
loue
which
he
beareth
to
his
seruant
may
set
him
free
,
or
by
paying
of
a
ransome
.
The
parties
were
God
and
the
Deuill
,
Gods
iustice
must
be
satisfied
,
Sathan
must
be
vanquished
,
or
no
redemption
for
vs
.
This
Christ
Iesus
the
sonne
of
God
seeing
that
blessed
seed
of
the
woman
,
and
p●tying
vs
,
became
a
redeemer
for
vs
;
by
his
valour
and
strength
he
vanquished
that
old
serpent
the
Diuil
,
and
made
vs
free
from
him
:
and
by
his
death
,
he
satisfied
the
wrath
of
God
,
and
paied
a
ransome
for
vs
,
euen
his
pretious
blood
.
Mans
redemption
is
by
the
blood
of
Christ
.
This
redemption
then
is
neither
by
gold
nor
siluer
,
but
by
Christs
blood
.
All
the
world
was
not
able
to
haue
redeemed
;
his
blood
only
was
a
perfect
satisfaction
to
the
Father
.
Lands
impignorated
,
become
free
at
the
Iubilie
;
and
when
we
are
made
free
from
our
sinne
,
we
may
account
that
the
most
ioyfull
Iubilie
that
we
euer
saw
.
Great
redemption
.
It
is
called
great
,
in
regarde
of
the
great
maiestie
that
redeemed
vs
,
God
eternall
.
Secondly
,
Wherein
the
redemption
of
man
is
great
.
the
greatnesse
of
the
price
,
his
blood
.
Thirdly
,
the
number
of
those
who
are
redeemed
,
all
the
beleeuers
.
Fourthly
,
the
strong
man
out
of
whose
prison
we
are
freed
.
Fiftly
,
the
graces
which
he
powreth
on
his
Church
.
Verse
.
8.
And
he
shall
redeeme
Israel
from
all
his
iniquities
.
A
comfortable
promise
,
with
which
he
concludeth
this
Psalme
,
assuring
the
Church
,
that
God
will
redeeme
her
.
Since
the
greatest
danger
from
which
the
Church
is
deliuere●
.
And
wherefrom
,
euen
from
her
sinnes
,
all
her
sinnes
,
which
is
the
greatest
danger
euer
the
Church
fell
into
,
and
the
mother
of
all
other
euills
.
For
what
could
the
deuill
,
hell
,
or
wicked
men
doe
to
vs
,
without
sinne
?
nothing
.
Israel
.
Euery
one
is
not
deliuered
,
but
onely
the
Israel
of
God
,
Onely
Gods
Israel
shall
be
deliuered
.
Ioh.
1.47
.
Rom.
2.29
.
those
who
are
true
Israelits
,
as
was
said
of
Nathanael
,
in
whom
is
no
guile
;
and
the
Apostles
Israelits
not
in
the
letter
but
Spirit
.
From
all
his
iniquities
.
Whatsoeuer
they
be
,
whether
against
God
,
our
neighbour
,
or
our selues
,
they
shal
be
forgiuen
and
pardoned
.
The
ioyfull
iubilie
is
now
come
,
which
to
the
Israelites
was
the
50.
yeare
,
and
now
to
the
true
Israelites
it
is
proclamed
euery
houre
.
In
that
Iubilie
the
lands
which
were
ingaged
became
free
,
Nota.
and
returned
to
the
owners
;
but
we
our selues
who
were
captiues
to
the
diuill
,
are
made
free
,
and
returne
to
God
by
redemption
of
Christs
blood
:
yea
all
our
debts
and
iniquities
are
pardoned
,
though
our
sinnes
were
as
crimson
,
Isa.
1.18
.
they
shall
be
made
white
as
snow
:
though
they
were
red
as
scarlet
,
they
shall
be
as
woole
,
though
they
were
as
many
as
the
sand
of
the
sea
,
and
as
heauy
as
leade
,
we
are
freed
of
all
by
that
blood
,
and
if
of
all
,
what
neede
we
seeke
any
other
remedie
,
but
that
allouerlie
.
We
neede
not
with
the
Turkes
to
runne
to
Mahomet
,
or
with
the
Papists
to
Saints
and
images
.
God
through
Iesus
Christ
hath
taken
them
all
away
.
He
who
made
all
,
cureth
all
.
It
is
his
honour
,
he
will
not
giue
his
glorie
to
another
.
Our
Sunne
illumilinateth
all
the
world
,
our
Christ
the
Sunne
of
righteousnesse
shineth
to
all
the
world
,
but
none
are
partakers
of
his
light
,
but
true
Israelites
,
which
dwell
in
the
land
of
Goshen
.
The
Lord
graunt
that
we
may
be
such
,
that
being
illuminated
by
the
light
of
Christ
here
,
we
may
be
conueied
thereby
through
the
dangerous
wildernesse
of
this
world
,
to
the
kingdome
of
heauen
,
where
we
shall
be
with
him
world
without
end
▪
Amen
.
A
GODLY
AND
FRVITFVL
EXPOSITION
ON
THE
CXLIII
.
PSALME
,
the
seuenth
of
the
Penitentials
.
AT
the
making
of
this
Psalme
(
as
plainly
appeareth
)
Dauid
hath
bin
cast
into
some
desperate
danger
;
1.
Sa.
24.4
.
whether
by
Saul
when
he
was
forced
to
flee
into
the
caue
,
as
in
the
former
Psalme
;
or
by
Absolon
his
sonne
,
or
by
any
other
,
it
is
vncertaine
.
Alwaies
in
this
he
complaineth
grieuoushe
to
God
of
the
malice
of
his
enemies
,
The
substance
of
this
Psalm
.
and
desireth
God
to
heare
his
prayers
,
he
acknowledgeth
that
he
suffereth
those
things
by
Gods
iust
iudgement
,
most
humbly
crauing
mercy
for
his
sinnes
:
desiring
not
onely
to
be
restored
,
but
also
to
be
gouerned
by
Gods
spirit
that
he
may
dedicate
and
consecrate
the
rest
of
his
life
to
Gods
seruice
.
This
worthie
Psalme
then
conteineth
these
three
things
.
The
parts
of
the
Psalme
.
First
,
a
confession
of
sinnes
.
Secondly
a
lamentation
for
his
iniurie
.
Thirdly
,
a
supplication
for
temporall
deliuerie
and
spirituall
graces
,
to
the
end
of
the
Psalme
.
Verse
.
1.
Heare
my
prayer
,
O
Lord
,
and
hearken
vnto
my
supplication
;
answere
me
in
thy
truth
,
and
in
thy
righteousnesse
.
Those
pray
in
vaine
who
are
not
assured
that
God
will
beare
them
.
Heb.
6.11
.
HEare
my
prayer
O
Lord
:
He
craueth
attention
in
the
first
place
,
and
prepareth
Gods
eare
,
for
it
is
in
vaine
to
pray
,
vnlesse
we
be
sure
God
will
heare
vs
and
answere
vs
,
for
he
that
commeth
to
God
,
must
first
beleeue
that
God
is
,
and
that
he
will
reward
those
who
serue
him
,
for
otherwsie
we
pray
without
faith
,
and
our
prayer
is
sinne
.
Thus
he
doth
in
diuerse
Psalmes
,
as
in
the
102.
Psalme
.
2.
and
in
5.
Psalme
.
and
54.
Psalmes
.
By
this
we
learne
,
that
the
Saints
should
begin
their
prayers
with
a
request
to
be
heard
,
so
long
doth
the
Lord
seeme
to
men
not
to
heare
them
,
and
to
hold
backe
his
eares
and
eyes
,
that
he
heareth
not
their
sutes
,
and
seeth
not
their
tribulations
,
as
he
delayeth
to
graunt
their
desires
;
and
therefore
they
craue
audience
and
attention
.
He
doth
here
three
times
repeate
his
earnest
desire
to
be
heard
,
as
in
the
fift
Psalme
foure
times
,
he
doubleth
and
ingeminateth
this
same
suite
to
be
heard
.
There
he
desireth
God
to
heare
his
wordes
,
vnderstand
his
meditation
,
hearken
vnto
the
voice
of
his
cry
,
and
heare
his
voice
in
the
morning
;
the
like
he
doth
here
,
thereby
declaring
the
vehemencie
of
his
affection
,
if
any
be
desirous
to
haue
their
suites
graunted
,
they
goe
not
slowly
about
their
businesse
,
they
doe
not
vse
cold
rife
wordes
,
Simil.
as
though
they
were
speaking
for
a
thing
they
did
not
care
for
;
but
they
cry
as
beggers
at
a
noblemans
gate
,
who
are
so
importunate
in
crying
,
that
men
are
ashamed
to
refuse
them
.
Luk.
18.
Ged
denieth
our
request
because
we
doe
not
confidently
and
earnestly
desirs
them
.
As
the
importunitie
of
the
widow
moued
the
false
iudge
.
How
much
more
will
our
heauenly
Father
,
by
loath
to
refuse
vs
,
yea
there
is
no
cause
why
he
disdaineth
our
suites
,
but
by
reason
we
neither
confidently
nor
earnestlie
desire
them
,
nothing
would
be
refased
to
thee
,
if
thou
wouldest
beg
as
thou
shouldest
do
.
The
Spirit
would
request
for
thee
with
sights
that
cannot
be
expressed
:
and
he
that
searcheth
the
heart
,
knoweth
what
is
the
meaning
of
the
spirit
.
Rom.
8.26.27
.
Is
it
possible
that
a
mother
can
heare
the
mourning
suites
of
her
childe
without
mouing
and
yeelding
;
yea
though
the
mother
could
forget
the
childe
,
Esa.
49.15
.
yet
God
cannot
forget
vs
.
Then
speake
,
and
he
will
heare
;
be
thou
not
dumbe
,
and
he
will
not
be
deafe
;
try
,
knocke
,
aske
,
seeke
,
be
instant
in
thy
petitions
,
for
the
Lord
is
ready
to
heare
all
those
,
who
seeke
him
truely
,
instantly
,
and
constantly
,
God
reiecteth
none
who
desire
to
be
heard
.
neuer
man
sought
to
be
heard
,
whom
God
hath
reiected
and
refused
.
In
this
verse
he
desireth
Ichouah
his
God
,
to
heare
,
hearken
,
and
answere
.
Secondly
,
the
subiect
of
his
speech
,
and
the
thing
which
he
desireth
to
be
heard
,
is
his
prayer
and
oration
.
Thirdly
,
the
maner
how
he
desireth
his
prayer
to
be
heard
,
in
thy
truth
and
righteousnesse
.
When
he
doubleth
his
request
of
hearing
,
he
would
haue
God
hearing
him
with
both
his
eares
,
that
is
,
most
attentiuely
and
readilie
;
so
instant
is
a
troubled
minde
,
he
desireth
the
prayer
,
he
putteth
vp
might
be
remembred
,
as
was
said
by
the
Angell
to
the
Centurion
:
Thy
prayers
and
almesdeeds
are
come
vp
before
God
.
Act.
10.4
.
This
frequent
desire
to
be
heard
commeth
not
from
diffidence
and
a
distrust
,
The
more
we
hope
to
be
heard
,
the
more
we
desire
to
be
heard
but
from
confidence
,
for
the
more
we
trust
to
be
heard
,
the
more
we
desire
to
be
heard
.
And
this
neglect
of
prayer
,
that
we
suite
seldome
or
neuer
,
proceedeth
from
the
ground
of
infidelitie
,
because
we
beleeue
God
will
not
graunt
,
if
we
suite
.
Therefore
knocke
often
,
beg
earnestly
,
wrestle
by
prayer
with
the
Lord
,
hold
him
at
a
continuall
businesse
vntill
he
graunt
thy
iust
and
lawfull
petitions
,
and
out
of
doubt
things
lawfull
in
themselues
(
that
is
what
he
hath
commanded
)
suited
earnestlie
with
dependance
vpon
Gods
pleasure
,
shal
be
graunted
vnto
thee
.
Doctr.
He
that
cannot
pray
can
haue
no
companie
with
God
.
My
prayer
and
supplication
.
Prayer
is
the
life
of
religion
,
and
he
that
cannot
pray
,
can
haue
no
company
with
God
.
Dauid
who
was
a
man
after
Gods
owne
heart
,
was
euermore
giuen
to
prayer
,
morning
,
euening
,
and
noone
;
Dauid
spent
all
his
life
in
prayer
.
yea
in
the
midst
of
the
night
he
arose
and
prayed
vnto
God
;
he
preuented
the
morning
watches
,
and
the
breake
of
day
,
so
that
he
spent
all
his
life
in
prayer
.
God
be
mercifull
to
vs
who
can
not
suffer
to
spend
any
time
in
prayer
.
We
spend
many
moneths
,
vainly
,
●dlely
,
and
sinfully
,
without
wearing
,
and
the
time
is
short
which
we
bestow
vpon
prayer
,
and
yet
we
thinke
it
too
long
,
Against
the
too
much
neglect
of
prayer
in
these
our
timest
.
we
sleepe
in
the
night
,
and
awake
:
but
alas
,
what
time
thereof
doe
we
spend
on
Gods
seruice
?
when
ariseth
any
of
vs
,
to
seeke
God
in
the
night
?
when
thinke
we
vpon
him
in
the
night
season
?
many
cogitations
come
in
our
mind
,
but
we
neuer
thinke
vpon
God
,
and
in
the
day
,
we
beginne
in
the
morning
to
seeke
the
world
or
our
fleshly
lusts
,
but
who
seeketh
the
Lord
early
?
The
rest
of
the
day
we
put
ouer
and
consume
in
pastime
,
as
though
the
Sunne
were
ordained
for
none
other
vse
,
but
to
let
vs
see
to
goe
to
hell
.
Pray
then
vnto
the
Lord
,
that
he
may
giue
vnto
you
the
spirit
of
prayer
,
for
as
Saint
Iames
saith
very
well
,
Iam.
4.2
.
Yee
lacke
,
because
you
aske
not
.
Answere
me
in
thy
truth
and
in
thy
righteousnes
.
He
buildeth
his
prayer
vpon
two
groundes
,
Go●s
truth
in
his
promises
,
and
his
righteousnesse
,
that
he
being
a
iust
iudge
of
the
world
,
will
neuer
forsake
the
righteous
,
1.
Cor.
1.30
in
his
sonne
Iesus
Christ
,
who
is
made
our
righteousnesse
.
Then
God
standes
much
by
his
word
,
and
as
he
is
veritie
,
so
his
word
is
yea
and
amen
,
neither
can
he
;
neither
will
he
chang
or
alter
his
word
,
hath
he
spoken
,
it
must
be
performed
.
All
men
are
liers
;
Ps.
116.17
they
falsifie
their
promises
,
there
is
no
truth
in
this
generation
.
All
sorts
of
men
are
changable
,
but
God
who
is
truth
it selfe
cannot
alter
.
It
is
a
great
oath
to
a
prince
to
sweare
,
per
verbum
principis
,
but
it
is
possible
(
as
is
often
seene
)
that
they
alter
&
change
,
Noblemen
and
Preachers
,
yea
all
sorts
of
men
are
found
to
say
and
to
gaine
say
,
but
who
euer
heard
that
God
promised
(
being
as
I
haue
said
veritie
it selfe
)
and
violated
one
word
of
his
promise
,
since
the
foundaof
the
world
,
neither
euer
shall
.
Then
we
haue
a
good
God
both
iust
and
true
;
and
I
wish
that
we
would
imitate
those
vertues
of
our
God
.
For
truth
is
exiled
,
and
righteosnesse
is
departed
from
the
earth
.
Verse
.
2.
And
enter
not
into
iudgement
with
thy
seruant
:
for
in
thy
sight
,
shall
none
that
liueth
be
iustefied
.
THis
verse
containeth
a
deprecation
of
Gods
iudgement
,
that
he
would
not
enter
in
a
straight
marking
of
his
sinne
.
He
might
haue
pleaded
his
innocencie
before
men
,
but
when
he
commeth
to
that
terrible
tribunal
of
Gods
iustice
,
he
submitteth
himselfe
,
crauing
pardon
for
his
trespasse
,
and
this
generall
rule
should
be
obserued
,
if
we
desire
God
to
be
fauorable
to
vs
,
that
we
beg
the
remission
of
our
sinnes
.
For
if
Dauid
could
not
plead
his
innocencie
,
Beg
for
remission
of
sinne
.
Iob.
15.16
.
what
can
any
of
vs
doe
,
who
drinke
in
iniquitie
as
water
,
who
are
altogether
vncleane
and
filthie
.
Let
vs
therefore
confesse
our
wickednesse
,
and
make
supplication
to
our
iudge
,
and
lay
our
hands
on
our
mouthes
,
being
vnable
to
plead
our
cause
against
the
Lord
.
That
ye
may
the
better
vnderstand
this
verse
,
obserue
.
First
,
that
there
is
a
iudgement
into
which
men
must
enter
,
or
else
be
absolued
from
the
indicatorie
.
Secondly
,
by
what
name
he
stileth
himselfe
,
thy
seruant
.
Thirdly
,
the
argument
,
Because
no
lauing
shall
be
iustified
in
thy
sight
.
Of
those
in
order
.
1.
There
is
a
iudge
and
a
iudgement
.
Men
runne
forward
in
sinne
lasciuiously
and
without
care
,
but
they
remember
not
there
is
a
iudgement
wherein
they
shall
be
called
to
an
accompt
.
Reioyce
(
saith
Solomon
)
O
young
man
in
the
daies
of
thy
youth
,
but
be
sure
thou
shalt
be
brought
to
iudgement
.
Eccl.
12.9
.
If
the
seruant
remembred
his
accomptes
,
would
he
mispend
his
Masters
substance
.
But
the
Diuell
hath
blinded
mens
eies
,
and
made
them
so
forgetfull
,
that
they
thinke
not
on
their
reckoning
.
But
the
iudgement
is
more
then
the
reckoning
.
Albeit
men
for
debt
may
lawfully
be
put
in
prison
,
and
his
goods
confiscat
,
Gods
iudgement
more
seuere
then
mans
.
yet
no
law
will
take
a
mans
life
for
debt
:
but
the
spirituall
tribunal
is
more
terrible
:
for
if
God
enter
once
in
iudgement
with
any
man
,
he
will
kill
both
body
and
soule
.
God
hath
three
iudgment
seats
.
There
be
three
iudgement
seates
which
God
hath
made
vp
for
man
:
one
which
he
hath
set
vp
in
his
conscience
,
accusing
him
,
condemning
him
,
and
punishing
him
:
the
second
is
at
the
houre
of
his
death
,
then
God
putteth
him
to
triall
.
The
third
and
last
tribunall
is
after
death
wherein
all
shall
appeare
to
render
an
accompt
of
their
actions
:
the
bookes
of
their
owne
conscience
shal
be
opened
and
none
shal
escape
that
indicatorie
,
neither
kings
,
or
preachers
,
or
people
,
all
must
appeare
and
render
an
account
of
their
thoughtes
,
of
their
wordes
,
of
their
actions
.
That
iudgement
is
peremptorie
,
no
excuse
,
no
subperseges
or
dilators
,
Vse
.
but
away
they
must
goe
crying
,
let
the
mountaines
couer
vs
from
the
face
of
that
iudge
.
Luk.
23.30
Let
princes
then
and
noblemen
perswade
them selues
,
that
(
albeit
they
thinke
no
law
can
strike
against
them
if
they
doe
whatsoeuer
pleaseth
themselues
)
God
hath
a
throne
and
a
iustice
court
,
before
which
they
must
needes
appeare
,
and
receiue
the
definitiue
sentence
,
whereof
oftentimes
in
this
world
they
haue
a
feeling
.
Nebuchadnezer
may
be
a
proofe
for
this
,
Dan.
4
29.
whom
God
for
seuen
yeares
made
a
beast
.
Herod
,
Antiochus
,
and
infinite
others
.
2.
With
thy
seruant
.
He
was
a
Lord
,
and
a
King
of
a
little
world
,
and
yet
he
calleth
himselfe
Gods
seruant
,
not
as
the
Pope
who
stileth
himselfe
,
seruus
seruorum
Dei
,
seruant
of
the
seruants
of
God
,
when
he
is
a
Lord
ouer
Lordes
,
both
Ecclesiasticall
and
ciuill
.
But
he
indeede
in
the
humilitie
of
his
heart
confesseth
God
to
be
his
onely
liege
Lord
,
Princes
as
much
bound
to
serue
God
,
as
their
subiects
to
obey
them
vpon
whom
he
depended
,
of
whom
he
holdeth
his
crowne
.
So
princes
may
thinke
that
their
subiects
are
no
more
bound
to
them
,
then
they
are
to
God
,
and
that
they
are
as
inferiour
,
and
more
to
God
,
then
their
subiects
are
to
them
;
Vse
.
which
should
moue
princes
to
humble
them
vnder
the
mightie
hand
of
God
.
Inferiour
subiects
may
at
certaine
termes
put
their
seruants
from
them
,
and
take
others
in
their
place
,
for
seruice
is
no
heritage
:
and
if
they
,
much
more
princes
,
who
may
put
their
seruants
away
,
whether
ob
culpam
or
placitum
,
none
ought
to
inquire
.
So
God
the
supreame
Maiestie
hath
an
absolute
and
vnlimited
libertie
ouer
all
;
as
well
rich
as
poore
:
he
can
displace
kings
,
and
giue
their
kingdomes
and
crownes
to
others
,
if
they
displease
him
.
He
can
rent
the
kingdome
from
Suul
and
giue
it
to
Dauid
;
1.
Sa.
15.28
.
1.
Ki.
12.24
.
from
Rehoboam
and
giue
it
to
Iereboam
,
if
they
breake
his
commandemenents
.
Psal.
2.10
.
Be
wise
therefore
O
kings
,
serue
the
Lord
in
feare
.
For
no
liuing
shal
be
iustified
in
thy
sight
.
The
like
he
hath
in
the
130
Psalme
,
Who
can
stand
before
thee
?
so
that
not
onely
he
refuseth
any
clame
of
mercy
by
himselfe
,
but
includeth
all
liuing
vnder
sinne
,
so
that
none
is
exempted
,
for
all
are
sinners
,
All
are
sinners
that
all
may
at
God
beg
the
remission
of
sin
.
and
are
destitute
of
grace
,
that
God
may
shew
mercy
to
all
;
and
all
his
creatures
may
beg
from
himselfe
alone
that
which
is
not
in
any
of
them
.
Away
away
with
merits
,
away
with
our
worthinesse
;
seeke
it
where
it
is
to
be
found
,
euen
in
Christ
.
Where
he
saith
,
they
cannot
be
iustified
,
there
he
cleerelie
auoucheth
the
Doctrine
of
Saint
Paul
,
that
iustification
commeth
by
faith
and
not
by
workes
:
Rom
3.24
.
directlie
against
the
Papisticall
heresie
,
Against
iustification
by
workes
.
which
teacheth
men
to
seeke
a
part
of
it
at
least
in
others
,
and
themselues
;
whereas
here
all
men
are
excluded
from
righteousnesse
,
but
that
which
they
must
finde
in
God
.
Verse
.
3.
For
the
enemie
hath
persecuted
my
soule
:
he
hath
smitten
my
life
downe
to
the
earth
;
he
hath
laid
me
in
the
darkenesse
,
as
they
that
haue
bin
dead
long
agoe
.
THis
is
the
complaint
of
his
enemies
extreme
malice
against
him
,
by
a
threefold
exaggeration
thereof
,
their
persecuting
of
his
soule
,
their
throwing
downe
of
his
life
to
the
earth
,
and
their
laying
him
into
darknesse
as
a
dead
man
.
Their
malice
was
so
vehement
against
him
,
that
nothing
could
content
them
,
till
they
vtterly
ruine
him
both
in
body
and
soule
,
and
name
.
This
representeth
cleerely
vnto
vs
the
malice
of
the
enemies
of
the
Church
,
Note
the
malice
of
the
Church
her
enemies
especially
of
the
Iudasits
orders
.
Pro.
17.10
.
which
is
so
extreame
,
that
nothing
can
satisfie
them
,
vnlesse
they
bath
themselues
in
the
blood
of
the
poore
members
.
A
Lyon
is
more
mercifull
to
his
prey
,
then
a
tyrant
is
to
a
Christian
;
there
is
not
the
smallest
fauour
to
be
looked
for
at
his
handes
.
The
mercies
of
the
wicked
are
cruell
,
a
cleere
example
hereof
we
haue
in
the
Papists
,
but
specially
in
those
blood
thirstie
wolues
the
Iesuites
,
who
will
bragge
of
a
singularitie
in
puritie
,
and
yet
will
stirre
vp
princes
and
all
other
fauourers
of
their
sect
to
roote
out
Christians
who
professe
the
name
of
Iesus
according
to
his
word
,
those
they
go
about
dayly
to
massacre
without
respect
of
any
,
as
witnesseth
the
bloodie
massacrie
of
Paris
,
Anno
1572.
August
.
24.
at
which
time
they
murthered
a
great
many
thousands
in
France
,
for
professing
Christ
.
As
also
that
diuelish
and
hellish
pouderplot
:
what
a
bloudie
execution
was
intended
against
our
gratious
Soueraigne
,
and
hopefull
children
.
These
bloudie
Iesuites
and
mastiue
dogs
are
not
fierce
against
the
Turkes
&
Panims
,
but
against
the
Israel
of
God
.
Yea
,
as
Lyons
,
Wolues
,
and
Foxes
,
take
most
pleasure
in
the
bloud
of
the
lambes
,
then
in
any
other
beast
,
which
they
will
spare
and
passe
by
,
except
they
be
in
great
hunger
;
so
these
must
desire
Christian
bloud
,
and
thinke
they
doe
God
good
seruice
in
killing
v●
.
And
this
should
be
a
matter
of
great
comfort
to
the
Church
of
God
,
seeing
persecution
is
a
marke
of
the
true
Church
,
and
Christ
accounteth
men
blessed
when
they
are
persecuted
and
euill
spoken
of
for
his
sake
;
Mat.
5.10.12
.
For
so
(
saith
he
)
did
their
Fathers
to
the
Prophets
that
were
before
you
.
Let
vs
therefore
be
patient
and
suffer
calamities
,
through
hope
of
eternall
glorie
,
which
we
shall
inherit
when
these
short
tribulations
shall
expire
.
The
more
the
Church
be
troden
vnder
foot
,
the
greater
is
Gods
honour
in
her
deliuerie
.
Moreouer
yee
may
see
how
farre
the
Lord
permitteth
the
wicked
to
preuaile
aboue
his
children
,
that
he
will
suffer
them
to
tread
vpon
their
bellies
,
as
though
they
were
dead
,
and
no
hope
of
life
left
to
them
,
that
his
honour
may
be
the
more
magnified
,
who
out
of
their
dead
ashes
could
make
a
resurrection
;
as
he
did
to
Dauid
,
who
was
as
a
dead
man
,
and
forgotten
,
yet
God
raised
him
vp
,
and
erected
his
throne
aboue
his
enemies
.
O
Lord
deliuer
thy
Church
from
her
troubles
and
persecution
.
Verse
.
4.
And
my
spirit
is
in
perplexitie
in
me
and
mine
heart
within
me
was
amased
.
HE
spake
before
of
his
externall
calamities
;
now
he
confesseth
the
infirmetie
of
his
minde
,
that
he
was
wonderfully
cast
downe
in
heart
,
and
troubled
in
his
soule
;
so
that
his
strength
was
almost
gone
,
(
not
like
the
strength
of
a
whale
fish
,
or
of
a
rocke
)
but
being
ready
to
drowne
with
sorrow
,
he
was
sustained
by
faith
and
Gods
Spirit
,
he
swimmed
vnder
these
euils
.
Our
Sauiour
himselfe
confessed
of
himselfe
,
my
soule
is
troubled
to
the
death
:
Mat
26.38
.
God
knoweth
our
moulde
,
we
are
not
stockes
without
passions
or
perturbations
,
Gods
children
haue
their
owne
passions
.
we
are
not
like
lepers
,
whose
flesh
is
senslesse
;
but
we
are
sensible
of
euills
,
that
we
may
run
to
God
for
helpe
and
comfort
.
Iob.
42.7
.
Had
not
Iob
his
owne
perturbations
and
griefes
,
which
made
him
vtter
hard
speeches
,
for
which
God
rebuked
him
,
and
he
afterward
repented
;
Simil.
yea
God
affirmed
that
he
spake
better
of
him
then
all
his
friends
did
.
Can
a
shippe
saile
a
long
with
such
a
constant
and
direct
course
in
stormie
weather
,
as
it
were
calme
and
before
the
winde
?
it
is
enough
that
it
directeth
the
course
euer
toward
the
port
,
albeit
it
be
forced
to
,
cast
boord
twentie
times
.
So
God
careth
not
albeit
we
be
troubled
in
our
course
to
heauen
.
Let
vs
euer
aime
at
the
port
of
eternall
glory
,
howsoeuer
we
be
disquieted
with
contrarie
winds
and
tempests
,
God
will
passe
by
all
these
our
frailties
,
and
imperfections
,
and
will
at
last
deliuer
vs
from
them
all
;
if
in
the
midst
of
these
our
extremeties
our
heart
set
it selfe
toward
heauen
.
This
Prophet
in
the
77.
Psalme
,
findeth
himselfe
so
farre
cast
downe
,
that
his
soule
refused
comfort
;
and
in
this
verse
he
thinketh
himselfe
so
astonied
,
that
his
senses
were
become
scupified
and
benumed
through
the
great
paines
which
he
sustained
.
Verse
.
5.
Yet
doe
I
remember
the
time
past
;
I
meditate
on
all
thy
workes
,
yea
,
I
doe
meditate
in
the
workes
of
thine
hands
.
Verse
.
6.
I
stretch
forth
mine
hands
vnto
thee
:
my
soule
desireth
after
thee
as
the
thirstie
land
,
Selah
.
IN
the
two
former
verses
were
expressed
his
double
tentations
,
bodilie
and
spirituall
:
in
these
two
are
double
comforts
,
so
,
As
the
Churches
troubles
encrease
so
doe
her
comforts
.
1.
Cor.
10.13
.
as
the
crosses
of
Gods
children
do
increase
,
so
doe
their
consolations
,
day
by
day
,
for
God
is
faithfull
,
who
will
not
suffer
vs
to
be
tempted
aboue
that
we
haue
abilitie
to
beare
,
but
with
the
tentation
will
giue
vs
a
comfort
to
his
glorie
.
One
of
the
greatest
comforts
which
Christians
can
haue
in
their
extreame
miseries
,
Experience
of
former
mercies
a
great
comfort
in
time
of
extremitie
.
1.
Sa.
17.34
is
the
ancient
mercies
of
God
bestowed
either
on
themselues
in
particular
,
or
on
the
Church
in
generall
.
This
moued
Dauid
to
enterprise
the
nomachie
against
Goliah
.
The
Lord
(
saith
he
)
who
deliuered
me
from
the
pawe
of
the
Lyon
,
and
from
the
pawe
of
the
Beare
,
will
deliuer
me
also
from
this
vncircumcised
Philistim
.
Remember
mercies
past
if
thou
would
be
deliuered
in
time
to
come
.
Wee
should
recount
the
ancient
mercies
of
God
,
that
they
may
encourage
vs
to
seek
him
in
time
to
come
,
a
Christian
mans
memorie
should
be
a
faithfull
chronicle
of
antiquitie
;
we
should
remember
what
our
fathers
haue
told
vs
,
and
shew
that
to
our
children
,
but
especially
the
works
we
haue
found
done
by
God
to
our selues
.
God
would
hide
nothing
from
Abraham
,
Gen.
18.17
.
because
he
would
shew
it
to
his
children
.
The
foole
and
idiot
doe
not
ponder
the
workes
of
God
,
but
the
righteous
doe
lay
them
vp
in
their
hearts
,
and
shew
them
to
those
who
come
after
them
.
So
let
vs
make
a
register
and
book
of
remembrance
of
the
auntientie
of
Gods
goodnesse
to
his
Church
;
which
will
comfort
our
soules
in
the
present
day
of
sorrow
.
Our
memories
may
easily
shew
to
our
children
the
antient
mercies
of
God
,
in
the
first
beginning
of
our
Church
threescore
yeares
agoe
,
and
how
he
deliuered
her
in
her
infancie
from
the
furie
of
the
Frenchmen
,
and
againe
in
the
1588.
yeare
,
from
the
great
armado
of
Spaine
;
and
diuerse
others
bloudie
interprises
of
wicked
men
.
Let
vs
therefore
haue
a
fresh
memorie
of
Gods
benefits
,
which
may
furnish
vs
with
comfort
in
our
present
necessities
;
let
our
owne
particular
benefits
encourage
vs
against
our
owne
particular
euills
;
and
generall
blessings
and
deliueries
which
the
Church
hath
had
,
strengthen
vs
against
those
euills
which
befall
to
her
in
our
time
.
Let
vs
recollect
our
Spirits
and
take
vigour
in
this
our
present
distresse
,
that
we
faint
not
.
If
Gods
mercies
be
rooted
in
our
hearts
our
tongues
will
vtter
the
same
.
From
his
remembrance
there
floweth
a
meditation
twise
remembred
in
this
verse
,
for
a
sanctified
memorie
of
Gods
goodnes
stirreth
vp
an
holy
meditation
and
reuolution
in
our
mind
of
the
same
,
from
whence
floweth
our
gratitude
and
thankefulnes
to
God
,
and
if
we
looke
lightly
to
the
mercies
of
God
,
we
speake
as
lightly
;
but
when
they
are
rooted
in
our
hearts
,
then
we
begin
to
speake
magnificallie
and
worthilie
.
The
workes
of
thine
hands
.
Here
he
letreth
vs
see
that
these
works
could
haue
bin
done
by
no
humane
power
,
but
by
the
immediate
power
of
God
.
Exod.
8.
●●
As
the
Aegiptian
sorcer●rs
spake
of
the
lice
,
so
may
we
say
concerning
the
deliuerances
of
the
Church
,
God
reserueth
to
himselfe
the
deliueries
of
his
Church
.
surely
this
is
the
finger
of
God
.
He
will
otherwaies
honour
his
owne
children
,
but
he
keepeth
the
honour
in
deliuering
the
Church
to
himselfe
.
He
will
haue
it
said
in
the
ages
to
come
,
the
Lord
hath
done
this
.
As
he
by
the
workes
of
his
hand
made
the
Church
,
so
by
these
same
sauing
hands
he
hath
redeemed
it
from
hell
and
damnation
;
and
it
is
the
worke
of
his
owne
hands
that
shall
deliuer
her
from
temporall
dangers
.
Therefore
let
God
arise
and
deliuer
his
Church
,
for
she
is
now
in
great
hazard
;
Psal.
6●
.
●
.
but
the
Lords
arme
is
strong
enough
,
and
in
his
appointed
time
can
deliuer
her
.
I
stretch
forth
mine
hands
vnto
thee
.
His
●econd
comfort
〈◊〉
prayer
,
which
springeth
from
his
earnest
meditation
.
Here
the
fruit
of
holy
meditation
,
it
stirreth
vp
our
hearts
t●o
an
earnest
prayer
.
Such
meditations
of
Gods
goodnes
and
power
are
the
best
helpers
and
confirmations
of
our
faith
,
Earnest
prayer
from
a
serious
meditation
&
consideration
of
Gods
workes
.
to
lighten
vs
of
our
sorrowes
and
griefes
.
Hence
it
followeth
,
where
there
is
no
meditation
and
earnest
consideration
of
Gods
workes
,
there
will
be
no
earnest
prayer
,
but
perfunctorious
dealing
with
God
,
which
we
will
not
regard
but
repudiat
and
forsake
.
The
instruments
of
his
prayer
is
the
stretching
forth
of
his
hands
,
The
stretching
forth
of
the
hands
,
noteth
the
lifting
vp
of
the
heart
.
Exo.
17.11
.
which
noteth
the
lifting
vp
of
the
heart
.
As
Moses
hands
were
lifted
vp
when
Israel
fighted
against
Amalek
;
and
when
they
fell
,
Israel
had
the
worse
,
and
therefore
Aaron
and
Hur
held
them
vp
,
and
so
Israel
preualed
.
Thus
we
should
compose
the
gestures
of
our
body
in
spirituall
exercises
,
as
they
may
be
most
helpefull
vnto
vs
to
our
inward
and
secret
worshipping
of
God
.
My
soule
desireth
after
thee
as
the
thirstie
land
.
He
declareth
his
vehement
affection
to
God
by
a
verie
prettie
similitude
,
taken
from
the
ground
which
is
thirstie
by
the
long
drought
of
summer
,
wherein
the
earth
rent
in
peeces
as
it
were
and
with
open
mouth
,
through
long
thirst
seeketh
drinke
from
heauen
.
By
which
he
sheweth
that
he
came
to
God
as
distitute
of
naturall
substance
;
and
therefore
seeketh
from
aboue
that
which
he
lacked
-
So
in
all
his
extremities
he
looketh
euer
vpward
,
from
aboue
he
seeketh
helpe
and
comfort
.
Doctr.
Art
thou
athirst
,
ther
is
water
in
heauen
to
refresh
thee
Albeit
we
be
in
extremitie
and
as
it
were
rent
in
sunder
,
yet
here
is
comfort
,
there
is
water
in
heauen
which
will
refresh
vs
,
if
we
gape
after
them
.
Here
is
a
blessing
,
those
that
thirst
shal
be
satisfied
.
If
we
thirst
for
mercie
,
for
deliuerie
,
and
spirituall
and
temporall
comfort
,
thou
shalt
be
satiffied
therewith
for
if
God
heard
the
prayer
of
Hagar
and
Ismael
being
athirst
in
the
wildernesse
,
Ge.
21.17
.
and
opened
vnto
them
a
fountaine
,
will
he
forsake
Isack
the
childe
of
promise
?
If
he
heard
Samson
in
the
bitternesse
of
his
heart
,
when
he
said
,
Iudg.
15.19
I
die
for
thirst
,
and
opened
a
spring
out
of
the
law-bone
of
an
Asse
;
will
he
forsake
vs
in
time
of
our
distresse
,
if
we
thirst
aright
?
Verse
.
7.
Heare
me
speedily
,
O
Lord
,
for
my
spirit
faileth
:
hide
not
thy
face
from
me
,
else
I
shall
be
like
vnto
them
that
goe
downe
into
the
pit
.
HE
is
now
brought
as
it
were
to
the
latter
sweat
,
he
crieth
for
speedy
helpe
,
or
else
he
seeth
nothing
but
death
before
his
eies
.
Our
impatiencie
maketh
vs
so
bold
and
familiar
with
God
,
that
we
would
prescribe
time
to
him
,
as
though
he
knew
not
which
were
the
most
conuenient
time
for
his
comming
.
My
spirit
faileth
:
He
is
now
as
it
were
in
a
swouning
,
he
craueth
quicklie
to
be
helped
,
Doctr.
Gods
children
are
often
brought
low
,
that
the
loue
&
power
of
God
may
be
manifested
in
their
deli●e●●
.
or
he
is
gone
.
See
to
what
extremitie
God
will
bring
his
Saints
;
euen
neere
the
graue
,
and
yet
bring
them
back
againe
;
that
his
loue
and
power
may
be
known
so
much
the
more
,
seeing
to
him
belongs
the
issues
of
death
.
God
bringeth
vpon
his
owne
children
such
fainting
,
as
it
were
deliquium
animi
,
a
lossing
of
our
life
;
that
then
feeling
the
weaknes
of
our
naturall
powers
,
and
after
being
restored
by
his
grace
,
we
may
learne
how
greatly
we
are
beholden
to
him
,
as
by
whom
and
in
whom
we
haue
our
life
and
being
,
and
can
be
restored
by
none
,
but
by
him
alone
,
and
may
bestow
al
the
rest
of
our
life
vpon
himselfe
and
his
owne
seruice
,
and
depend
not
on
naturall
strength
,
but
on
him
.
Hide
not
thy
face
from
me
.
He
declareth
plainly
that
he
hath
no
sparke
of
life
,
but
from
the
fauorable
face
and
countenance
of
God
,
that
he
is
then
dead
,
when
he
seeth
not
God
reconciled
to
him
in
Christ
.
Simil.
The
face
of
the
Sunne
bringeth
life
to
the
earth
,
and
all
the
world
;
and
the
face
of
God
bringeth
life
to
men
soules
.
Simil.
The
countenance
of
the
husband
gladdeth
the
wife
,
but
the
countenance
of
God
reioyceth
the
soule
.
He
who
hath
once
seene
the
countenance
of
God
cannot
liue
without
it
.
He
who
once
hath
seene
a
blanke
of
his
countenance
,
can
no
more
breathe
or
liue
without
it
,
then
a
fish
or
bird
out
of
their
owne
elements
.
Else
I
shal
be
like
vnto
them
that
goe
downe
into
the
pit
.
As
though
he
would
say
,
I
shall
be
like
a
deade
man
without
sense
and
life
.
The
soule
is
the
life
of
the
body
,
and
God
is
the
life
of
the
soule
,
should
we
not
then
be
busie
to
seeke
him
,
and
when
he
hath
hid
himselfe
,
to
find
him
againe
,
There
is
no
life
in
the
soule
without
the
sensible
presence
of
God
.
Psal.
22.1
.
Mat.
27.46
for
I
will
assure
you
,
there
is
neither
,
life
,
comfort
,
peace
,
or
ioy
in
a
mans
soule
,
vnlesse
he
haue
the
sensible
presence
of
God
.
Dauid
not
feeling
it
,
cryeth
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
Christ
himselfe
vttered
the
same
voice
on
the
crosse
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
Of
which
I
haue
spoken
in
another
place
on
the
same
wordes
.
Verse
.
8.
Let
me
heare
thy
louing
kindnesse
in
the
morning
;
for
in
thee
is
my
trust
:
shew
me
the
way
that
I
should
walke
in
,
for
I
lift
vp
my
soule
vnto
thee
.
AS
he
was
cast
downe
in
the
former
verses
,
so
he
now
ariseth
by
prayer
,
which
was
the
chiefest
bulwarke
whereto
he
did
runne
in
time
of
his
troubles
.
In
this
verse
he
craueth
two
things
.
First
,
that
he
might
heare
Gods
kindnesse
;
and
the
reason
,
because
he
trusteth
in
him
.
Secondly
,
that
he
would
shew
him
the
way
wherein
he
should
walke
;
the
reason
,
because
he
lifted
vp
his
soule
to
him
.
Let
me
heare
thy
louing
kindnesse
.
Here
he
craueth
Gods
fauour
and
kindnesse
,
as
he
doth
in
many
other
Psalmes
.
Because
in
his
fauour
,
is
life
,
grace
,
wealth
,
all
good
things
,
and
pleasure
for
euermore
,
How
we
may
be
assured
of
the
fauour
of
God
.
so
that
if
he
look
kindly
to
vs
,
we
need
be
affraid
of
nothing
.
But
how
shall
he
be
assured
of
his
fauour
?
euen
by
hearing
it
,
as
he
saith
in
the
51.
Psalme
,
Let
me
heare
the
voice
of
ioy
and
gladnesse
.
The
voice
which
is
heard
is
the
word
of
God
,
which
being
apprehended
by
faith
,
is
onely
able
to
comfort
our
soules
in
whatsoeuer
tentation
.
And
no
meruell
that
such
athiests
and
papists
who
altogether
refuse
the
word
of
God
,
Why
papists
and
Athists
liue
&
die
comfortles
.
liue
comfortles
and
die
without
comfort
,
because
they
refuse
that
instrument
which
should
carry
ioy
to
them
.
Good
reason
they
die
athirst
,
since
they
reiect
that
vessell
the
word
o●
God
,
by
which
they
might
be
refreshed
.
Therefore
since
faith
commeth
by
hearing
of
Gods
word
,
and
all
our
comfort
commeth
by
it
;
let
vs
pray
God
,
to
bore
our
eares
and
our
hearts
,
that
we
may
receiue
the
glad
tidings
of
reconcilation
from
God
.
In
the
morning
.
Psal.
90.14
.
The
time
when
he
seekes
to
heare
Gods
kindnesse
,
is
in
the
morning
,
as
in
another
Psalme
,
Fill
vs
with
thy
sweet
mercies
in
the
morning
.
Psal.
55.17
Dauid
vsed
to
pray
morning
,
noone
,
and
eueningtide
.
In
the
morning
in
the
beginning
of
the
day
he
addressed
himselfe
to
God
,
offering
his
morning
sacrifice
,
he
desireth
that
God
may
betime
meete
him
,
that
he
may
begin
the
day
with
some
comfort
,
for
then
we
know
that
God
hath
accepted
our
prayer
,
when
he
hath
sent
down
the
comfort
of
his
spirit
in
our
hearts
;
when
he
with
the
fire
of
his
loue
,
and
ioy
of
his
countenance
,
burneth
vp
our
sacrifice
.
This
gladdeth
our
heart
and
encourageth
vs
to
seeke
him
the
rest
of
the
day
.
Seeke
God
early
.
Then
let
vs
seeke
God
early
,
euen
in
the
morning
of
our
youth
,
and
euery
morning
,
not
perfunctoriously
or
for
a
fashion
,
but
from
our
hearts
,
that
he
may
let
vs
heare
that
comfortable
voice
saying
.
Thy
prayers
are
come
vp
before
me
,
Act.
10.4
.
and
I
haue
heard
them
.
For
thy
sinnes
are
forgiuen
thee
.
For
in
thee
is
my
trust
.
Confidence
and
faith
in
God
is
a
great
argument
to
moue
God
to
speake
good
things
vnto
vs
;
for
otherwaies
our
prayers
are
in
vaine
,
Praiers
not
in
faith
are
a
scorning
of
God
and
shall
not
preuaile
with
him
.
if
they
proceede
not
from
faith
,
if
you
come
vnto
him
without
confidence
in
him
,
you
scorne
him
;
and
so
doe
double
iniurie
to
your selues
,
adding
to
your
former
sinnes
a
scorning
of
God
.
These
also
who
put
their
trust
in
any
thing
beside
him
,
neede
not
to
looke
for
any
good
thing
from
him
.
If
yee
would
vse
a
thousand
Angells
as
intercessours
to
moue
God
to
heare
you
,
it
is
nothing
,
only
faith
will
preuaile
with
God
.
The
Pharises
almes
deedes
,
Luk.
18.11.12.13.14
.
his
tithes-giuing
,
his
prayers
,
of
which
he
much
bragged
,
wrought
nothing
with
God
;
but
the
Publicanes
faith
and
contrition
were
forcible
arguments
preualing
with
him
.
Shew
me
the
way
that
I
should
walke
in
,
The
second
petition
ariseth
very
well
from
the
first
.
Being
assured
of
Gods
fauour
,
we
should
seeke
to
conforme
our
wills
to
obey
his
commaundiments
.
For
when
we
haue
obtained
an
assurance
of
Gods
fauour
reconciled
to
vs
in
Iesus
Christ
;
it
followeth
next
,
that
we
should
desire
to
conforme
our
liues
to
the
obedience
of
his
commandements
.
For
no
man
will
frame
himselfe
to
walke
in
Gods
waies
,
till
he
be
assured
of
Gods
fauour
.
Therefore
faith
in
Gods
promises
is
the
most
effectuall
cause
to
bring
forth
good
workes
;
and
an
assurance
of
iustification
to
produce
sanctification
.
But
because
by
nature
we
are
ignorant
which
way
we
should
go
,
let
vs
pray
God
,
that
he
may
direct
vs
what
way
we
should
goe
to
heauen
through
this
miserable
world
.
For
men
hauing
no
better
warrand
of
their
wayes
,
then
their
owne
determinations
,
may
as
blind
men
runne
headlong
to
destruction
.
Christ
is
the
way
in
which
we
should
walke
,
I
am
the
way
,
saith
he
,
Ioh.
14.6
.
none
other
way
in
heauen
or
earth
.
We
go
in
this
way
,
when
we
follow
his
commandements
and
walke
in
them
,
leauing
the
traditions
of
men
.
Pray
God
that
not
onely
he
would
shew
vs
the
true
way
,
but
also
giue
vs
grace
to
walke
therein
.
For
I
lift
vp
my
soule
vnto
thee
,
He
vsed
all
wise
and
lawfull
meanes
,
yet
euer
he
hangeth
and
dependeth
on
Gods
prouidence
.
Because
vnlesse
our
care
&
industrie
be
gouerned
by
Gods
spirit
,
it
serueth
for
nothing
.
Which
teacheth
vs
,
in
what
euer
case
we
be
,
In
euery
case
depend
on
God
.
neuer
to
leane
to
our
owne
wisedome
,
but
with
heart
to
depend
vpon
the
Lord
,
that
he
may
guid
vs
by
his
holy
spirit
.
Behold
what
a
wonderfull
effect
God
worketh
by
afflictions
,
they
depresse
and
cast
downe
our
outward
man
,
The
good
of
afflictions
.
and
our
inner
man
by
them
is
eleuated
&
raised
aloft
:
yea
the
more
we
are
afflicted
,
the
more
we
are
stirred
vp
.
The
oftner
the
messenger
of
Satan
is
sent
to
buffet
vs
,
2.
Cor.
12.8
the
more
earnestly
(
with
Paul
)
we
cry
vnto
the
Lord
to
be
deliuered
.
So
if
we
be
cast
downe
to
hell
,
what
the
worse
are
we
,
if
by
that
we
be
raised
vp
to
heauen
.
As
by
the
contrarie
,
the
wicked
for
their
prosperous
successes
seeme
as
it
were
lifted
vp
to
heauen
,
but
their
exaltation
becommeth
a
precipitation
to
them
to
the
deepest
&
lowest
hells
,
in
respect
they
fall
through
pride
in
the
condemnation
of
the
diuel
;
Let
vs
therefore
be
patient
in
our
troubles
,
and
lift
vp
our
eies
to
our
God
who
wil
help
vs
.
Verse
.
9.
Deliuer
me
,
O
Lord
,
from
mine
enemies
:
for
I
hide
me
with
thee
.
IN
the
former
verse
he
desireth
Gods
mercie
and
louing
kindnesse
,
and
that
he
might
be
shewed
the
way
wherein
he
shold
walke
;
now
he
desireth
to
be
free
of
temporall
danger
.
This
is
a
good
method
in
prayer
,
first
to
seeke
the
kingdome
of
God
,
Seeke
first
spirituall
graces
then
temporall
deliueries
.
Lu.
12.31
.
and
spirituall
graces
,
and
all
other
things
shal
be
casten
to
vs
.
We
seeke
in
vaine
at
God
temporall
deliueries
,
if
we
neglect
to
seeke
spirituall
graces
,
which
are
most
necessarie
for
vs
.
The
church
hath
many
enemies
,
but
God
is
one
against
them
all
.
As
for
enemies
the
Church
and
her
members
,
neuer
hath
or
shall
want
innumerable
,
against
whom
what
can
we
oppose
,
but
Gods
protection
.
In
number
,
in
power
,
in
policie
and
subtiltie
they
are
euer
aboue
vs
.
There
is
no
helpe
in
vs
against
them
all
,
but
our
gratious
God
.
Ge.
32.36
.
Esau
came
with
foure
hundred
against
Iacob
,
a
naked
man
,
with
his
wife
,
children
,
and
droues
of
cattell
.
But
Mahanaim
was
with
him
,
he
was
guarded
by
Gods
Angells
.
And
therefore
since
the
Church
of
God
in
France
,
Germanie
,
and
elsewhere
,
is
in
danger
of
the
Liuiathan
,
and
these
sonnes
of
Anak
;
Let
vs
runne
to
the
Lord
,
and
cry
vnto
him
,
O
God
Iehouah
,
who
is
one
against
all
,
deliuer
vs
from
our
enemies
,
who
likewise
are
thy
enemies
.
For
I
hide
my selfe
with
thee
.
As
though
he
would
say
,
I
haue
no
receipt
or
lurking
place
,
but
thee
.
Hide
me
therefore
vnder
the
shaddow
of
thy
wings
.
Psalme
.
91.
The
Lord
hid
the
Prophets
that
Achab
could
not
finde
them
out
.
1.
Kin.
18.13
.
If
we
will
creepe
vnder
his
wings
,
he
will
surely
keepe
vs
.
Verse
.
10.
Teach
me
to
doe
thy
will
,
for
thou
art
my
God
:
let
thy
good
Spirit
lead
me
into
the
land
of
righteousnesse
.
HEre
he
craueth
to
be
directed
in
the
whole
course
of
his
life
by
God
,
and
therefore
he
prayeth
that
God
would
teach
him
to
do
his
blessed
will
,
and
to
direct
him
by
his
holy
Spirit
towards
heauen
.
The
same
he
craueth
in
another
Psalme
,
Guide
me
O
Lord
by
thy
counsell
,
and
after
bring
me
to
thy
glory
.
Teach
me
to
doe
thy
will
:
This
is
a
necessarie
lesson
to
be
learned
,
Doctr.
It
is
God
who
must
teach
vs
to
do
his
will
,
which
we
of
ourselues
would
neuer
doe
.
which
our
nature
will
neuer
teach
vs
.
God
he
must
teach
vs
not
only
to
submit
ourselues
to
his
will
,
but
also
doe
his
will
,
and
attempt
no
vnlawfull
meanes
of
our
deliuerie
against
his
deliuery
.
This
is
not
the
voice
of
the
flesh
in
tribulation
,
teach
me
O
Lord
to
do
thy
will
;
but
,
I
pray
thee
doe
my
will
.
There
is
nothing
more
dificult
,
then
to
learne
to
submit
our selues
to
Gods
will
.
But
following
the
example
of
our
Sauiour
in
his
greatest
agonie
,
let
vs
say
,
Not
my
will
be
done
but
thine
.
He
saith
not
,
teach
me
to
know
thy
will
,
but
to
doe
thy
will
.
Luk.
22.42
God
teacheth
vs
three
waies
.
We
must
not
onely
be
hearers
but
doers
.
Luk.
12.47
.
God
teacheth
vs
three
waies
.
First
,
by
his
word
.
Secondly
,
he
illumineth
our
minds
by
his
Spirit
.
Thirdly
,
he
imprinteth
that
in
our
hearts
&
maketh
vs
obedient
to
the
same
,
for
the
seruant
who
knoweth
the
will
of
his
Master
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
The
hearing
of
Gods
will
reuealed
in
his
word
,
would
be
vnprofitable
to
vs
of
it selfe
,
and
be
a
witnesse
against
vs
,
vnlesse
a
willing
obedience
of
the
heart
followed
the
hearing
.
We
pray
daylie
that
Gods
will
may
be
done
,
not
onely
knowne
.
Mat.
6.10
.
But
while
we
knowe
what
is
Gods
will
,
we
are
no
wayes
obedient
thereto
,
but
doe
follow
our
owne
rebellious
willes
and
waies
.
For
thou
art
my
God
.
An
argument
to
moue
God
to
teach
him
,
because
he
is
his
God
,
and
doth
trust
in
none
but
in
him
.
As
if
Dauid
would
say
:
thou
promised
.
est
me
helpe
of
thy
free
fauour
,
helpe
me
then
in
this
my
danger
.
Whereby
he
would
teach
vs
two
principall
lessons
.
First
,
by
this
that
he
desireth
God
to
teach
him
to
do
his
wil
,
Doctr.
because
he
was
his
God
,
we
learne
,
That
it
is
not
in
our
owne
arbitriment
or
choise
to
do
Gods
will
,
Is
it
not
in
mans
power
of
himselfe
to
do
the
will
of
God
.
Doctr.
If
God
be
our
God
let
his
will
be
ours
.
Mal.
1.6
.
but
his
speciall
grace
,
who
preuenteth
vs
by
his
fauour
,
and
becommeth
our
God
,
and
after
frameth
vs
to
doe
his
will
,
and
obey
him
.
Secondly
,
that
if
he
be
our
God
,
and
we
call
vpon
him
in
our
troubles
,
it
were
requisite
we
should
frame
our selues
to
obey
him
.
If
he
be
our
God
,
where
is
his
loue
and
obedience
?
If
he
be
our
Father
,
where
is
his
honour
?
So
he
must
of
necessitie
be
an
athiest
who
saith
in
his
heart
,
there
is
no
God
;
who
professeth
God
in
his
mouth
,
and
in
his
workes
denieth
him
;
following
his
owne
pleasure
,
in
place
of
Gods
will
.
Let
thy
good
Spirit
,
leade
me
into
the
Land
of
righteousnesse
.
The
second
petition
is
his
future
gouernement
and
direction
by
that
good
Spirit
,
whom
he
desireth
to
lead
him
into
the
land
of
righteousnesse
.
Let
thy
good
Spirit
.
He
craueth
the
Spirit
to
be
his
Captaine
and
conuoyer
,
yea
to
lead
him
by
the
hand
to
that
eternall
life
.
In
the
51.
Psalme
he
craueth
the
holy
Spirit
not
to
be
taken
from
him
.
Albeit
the
holy
Ghost
be
God
equall
with
the
Father
&
the
Sonne
,
Ioh.
16.7
.
the
third
person
of
that
blessed
Trinitie
,
yet
in
order
he
is
the
third
,
sent
by
the
Father
and
the
Sonne
,
as
Christ
saith
,
I
will
send
to
you
the
comforter
,
the
Spirit
of
truth
,
who
may
lead
you
in
all
truth
,
and
promised
he
should
abide
with
the
Church
to
the
end
of
the
world
.
The
benefites
which
we
get
by
the
holy
spirit
.
He
it
is
that
sanctifieth
vs
,
that
regenerateth
vs
,
that
comforteth
vs
in
our
troubles
;
enlightneth
vs
by
his
blessed
word
,
God
euerlasting
,
for
whom
the
Father
hath
elected
and
foreknowne
,
the
Spirit
hath
sealed
,
and
the
Sonne
hath
redeemed
and
sprinkled
by
his
bloud
,
who
is
the
earnest
of
our
inheritance
,
who
caused
vs
to
cry
,
Abba
,
father
;
who
knoweth
the
will
and
secret
minde
of
the
father
,
Rom.
8.15
and
carieth
our
prayers
vnto
God
with
sighes
that
cannot
be
expressed
;
whose
temples
we
are
;
Rom.
8.26
which
temples
without
sacriledge
we
should
not
pollute
;
whom
we
should
not
greeue
,
lest
he
forsake
vs
;
for
he
can
indure
no
pollution
or
vncleannesse
,
for
him
,
with
Dauid
,
let
vs
pray
to
the
Father
,
for
he
is
the
disposer
of
all
his
misteries
,
and
comforter
in
all
our
troubles
and
miseries
.
Good
.
The
Spirit
of
God
hath
many
epithets
in
the
Scriptures
,
holy
,
constant
,
right
,
and
here
good
;
There
is
a
good
and
an
euill
spirit
.
which
seemeth
to
be
opposite
to
an
euill
spirit
of
the
Lordes
,
which
he
sent
vpon
Saul
,
and
was
sent
to
deceiue
Achab
,
A
lying
spirit
(
saith
Sathan
)
will
I
be
in
the
mouth
of
his
false
Prophets
,
and
God
said
,
1.
Sa.
16.14
.
1.
Ki.
22.22
.
goe
for
thou
shalt
preuaile
.
Sure
it
is
,
men
are
either
possessed
with
Gods
Spirit
,
or
with
the
spirit
of
the
diuell
,
who
is
called
an
impure
spirit
;
Mat.
5.8.9
.
who
hath
possessed
many
corporally
,
as
the
Legion
;
or
spiritually
by
since
,
leauing
them
cap●iue
as
slaues
to
his
will
,
which
is
the
worst
sort
of
possession
,
and
till
he
be
d
spossessed
by
the
word
of
God
,
Luk.
11.22
and
throwne
forth
of
man
,
Gods
Spirit
cannot
enter
,
the
strong
man
must
be
bound
by
one
stronger
,
and
then
Gods
Spirit
entereth
.
As
a
mans
stomach
being
full
of
humors
,
cannot
giue
place
to
good
nutrie
till
those
be
auoided
:
so
our
soules
cannot
receiue
the
good
Spirit
of
God
,
neither
will
he
enter
into
them
,
vnlesse
we
be
free
of
the
spirit
of
Sathan
.
Leade
me
.
Man
by
nature
is
as
a
criple
,
and
blind
,
he
can
not
goe
vpright
vnlesse
he
be
led
by
a
superiour
spirit
:
yea
he
must
be
caried
as
a
Eagle
carieth
her
little
ones
,
Simil.
Miserable
are
these
who
are
not
conueied
by
Gods
holy
spirit
.
or
as
a
mother
her
tender
childe
.
Thinke
not
that
we
can
step
one
right
step
to
heauen
,
but
by
the
conduct
and
conuoy
of
Gods
holy
Spirit
.
Miserable
are
those
who
goe
without
his
conduction
.
To
the
land
of
righteousnesse
.
Or
the
right
land
,
I
leaue
the
interpretations
of
many
writing
on
this
place
,
What
is
meant
by
the
land
of
righteousnesse
.
&
follow
that
which
is
most
plaine
and
agreeable
to
the
text
,
that
is
the
kingdome
of
heauen
,
where
true
righteousnesse
is
to
be
found
,
and
none
can
enter
rherein
but
righteous
men
.
This
world
is
a
land
of
vnrighteousnes
;
few
or
none
liuing
either
righteous
to
God
or
men
no
righteousnesse
exercised
,
but
oppression
,
deceit
,
and
falshood
.
Nota.
This
should
be
our
comfort
when
we
are
heauily
oppressed
,
that
we
shall
come
to
a
land
,
and
there
be
for
euer
,
where
no
vnrighteousnesse
shal
be
vsed
;
but
the
righteous
Lord
shall
recompence
them
,
who
haue
done
vs
wrong
,
and
render
double
on
their
head
.
Verse
.
11.
Quicken
me
,
O
Lord
,
for
thy
names
sake
,
and
for
thy
righteousnesse
bring
my
soule
out
of
troub●e
,
Verse
.
12.
And
for
thy
mercie
stay
mine
enemies
,
and
destroy
all
them
that
oppresse
my
soule
;
for
I
am
thy
seruant
.
IN
these
two
last
verses
he
craueth
that
God
would
quicken
him
,
and
bring
his
foule
out
of
trouble
,
and
in
his
mercie
scatter
his
enemies
;
vsing
a
reason
,
because
(
saith
he
)
I
am
thy
seruant
.
First
he
prefixeth
his
name
Iehouah
,
affirming
and
confirming
that
he
seeketh
no
saluation
at
any
other
but
out
of
the
fountaine
of
Gods
free
mercie
,
and
that
he
dependeth
onely
on
his
liberalitie
,
for
if
he
offered
any
thing
which
was
not
of
himselfe
,
then
the
whole
cause
would
not
rest
in
God
;
and
therefore
he
desireth
that
for
his
owne
names
sake
he
would
doe
it
,
and
helpe
him
.
He
would
shew
that
when
he
found
nothing
in
himselfe
,
he
dependeth
onely
vpon
Gods
fauour
and
grace
.
We
may
here
obserue
that
the
iniuries
done
to
Gods
children
,
Doctr.
When
the
godly
are
iniured
,
most
wrong
is
done
to
God
.
Psal.
42.10
doe
not
so
much
euill
to
them
,
as
they
bring
dishonour
to
God
,
for
in
their
sufferings
God
hath
most
interest
.
Then
the
wicked
say
,
where
is
their
God
?
Which
should
moue
vs
to
vrge
God
more
vpon
his
owne
credit
,
then
for
any
worngs
which
we
sustaine
.
For
what
do
we
suffer
which
we
haue
not
deserued
;
and
to
men
belongeth
confusion
.
What
are
we
but
wormes
?
what
,
but
sinfull
creatures
;
though
we
should
die
,
so
many
wormes
die
.
But
when
Gods
name
is
disgrased
,
and
we
are
made
a
laughter
to
the
vncircumcised
,
that
should
breake
our
hearts
.
Simil.
The
iniurie
done
to
the
seruant
,
worketh
not
disgrace
to
the
master
,
or
the
childe
to
his
father
.
Therefore
he
vrgeth
God
to
remember
his
owne
honour
,
in
the
ouerthrow
of
the
Church
.
God
is
very
zealous
of
his
owne
name
,
which
was
neuer
stained
;
and
this
were
a
great
blot
,
if
he
would
forsake
his
Church
which
he
hath
redeemed
.
So
we
may
be
assured
that
albeit
God
putteth
not
to
his
hand
instantly
,
A
great
comfort
for
the
godly
.
Vse
.
yet
he
will
in
his
owne
time
let
his
foes
feele
that
they
haue
done
him
wrong
.
Should
not
this
moue
vs
to
haue
great
regard
of
Gods
name
in
all
our
actions
and
sufferings
,
as
we
pray
that
his
name
may
be
hallowed
,
Mat.
6.10
.
so
let
vs
respect
nothing
so
much
as
it
,
we
should
not
teare
him
in
peeces
with
blasphemies
,
as
many
do
,
neither
dishonour
it
any
maner
of
way
,
but
sanctifie
the
great
name
of
the
Lord
our
God
in
our
hearts
and
in
our
workes
.
Quicken
me
,
O
Lord
for
thy
names
sake
;
Dauid
thinketh
himselfe
dead
,
both
in
body
,
as
a
man
not
liuing
but
dead
,
and
in
his
soule
comfortlesse
,
vnlesse
God
giue
him
life
and
vigour
.
Psal.
103.5
As
the
Eagle
by
breaking
her
bill
,
reneweth
her
age
,
and
the
Serpent
by
easting
her
skinne
reneweth
her
life
:
so
we
must
throw
away
the
old
fathers
of
our
sinnes
,
that
we
may
become
young
againe
.
Obserue
that
we
are
euer
dead
in
this
world
,
Doctr.
God
who
gaue
vs
our
natural
life
must
reuiue
vs
who
are
fleeping
in
sinne
.
Mar.
12.27
till
God
put
life
in
vs
and
quicken
vs
,
for
all
the
world
is
dead
without
Gods
life
.
Then
we
are
oblieged
to
God
,
that
we
liue
naturallie
,
who
must
also
quicken
vs
spirituallie
.
For
he
is
not
the
God
of
the
dead
but
the
God
of
the
liuing
.
Surely
the
naturall
death
is
not
so
much
to
be
feared
,
as
the
spirituall
;
of
which
Christ
saieth
,
Let
the
dead
burie
the
dead
.
Luk.
9.60
.
Both
which
are
now
(
alike
)
lying
vpon
most
of
this
age
.
So
we
are
to
sue
at
God
to
quicken
and
reui●●e
vs
,
that
we
may
serue
him
.
For
surely
we
are
dead
till
the
Lord
our
God
quicken
vs
;
and
this
is
to
vs
a
new
resurrection
.
And
for
thy
righteousnesse
bring
my
soule
out
of
trouble
.
Man
may
craue
with
a
good
conscience
to
be
brought
out
of
trouble
.
We
brought
our selues
in
trouble
through
our
sinnes
;
Man
bringeth
himselfe
in
trouble
but
God
must
pluck
him
out
of
it
.
but
there
is
none
who
can
free
vs
from
them
,
but
God
;
and
therefore
we
may
lawfully
cry
to
him
for
helpe
.
The
first
argument
is
taken
from
the
righteousnesse
of
God
;
for
it
is
righteous
with
God
to
render
iudgement
to
your
enemies
,
and
to
vs
relaxation
;
for
God
payeth
them
with
their
owne
coine
.
Therefore
as
God
hath
mercie
to
his
owne
,
so
likewise
he
hath
iustice
by
which
he
will
plague
his
owne
aduersaries
.
And
for
thy
mercie
slay
mine
enemies
,
and
destroy
all
them
that
oppresse
my
soule
:
He
claimed
to
iustice
for
his
deliuerie
as
in
the
former
verse
;
together
,
as
in
another
Psalm
:
Of
mercy
and
iustice
(
saith
he
)
my
song
shal
be
.
Psal.
101.1
.
But
he
desireth
God
to
slay
his
enemies
in
his
mercie
,
Obiect
.
when
rather
their
destruction
was
a
worke
of
his
iustice
?
Solut.
I
answere
,
that
the
destruction
of
the
wicked
is
a
mercie
to
the
Church
.
As
God
shewed
great
mercie
and
kindnesse
to
his
Church
by
the
death
of
Pharoah
,
Senacherib
,
Herod
,
and
other
troublers
thereof
.
Obiect
.
But
why
prayeth
he
against
his
enemies
,
directlie
against
Christ
precept
,
who
commandeth
vs
to
pray
for
them
that
persecute
vs
?
Mat
5.44
.
Solut.
I
answere
,
those
enemies
were
more
Gods
enemies
,
against
whom
we
are
bound
to
pray
;
not
his
particular
enemies
,
whom
he
pardoned
.
According
to
the
example
of
Christ
,
who
on
the
crosse
prayed
for
his
enemies
,
Luk.
23.34
Father
forgiue
them
for
they
know
not
what
they
doe
.
But
why
would
he
haue
them
slaine
,
seeing
he
saith
in
another
Psalme
,
Obiect
.
Slay
them
not
,
Solut.
lest
the
posteritie
forget
?
I
answere
,
they
are
said
to
be
slaine
who
rage
in
malice
,
when
God
will
make
them
examples
of
his
iudgements
,
some
whom
he
will
reserue
to
another
time
,
till
their
cup
be
full
▪
and
that
they
(
as
Cain
)
may
be
tormenters
of
themselues
,
and
examples
to
the
posteritie
to
come
.
Gen.
4.15
Mat.
27.5
.
Cain
was
reserued
,
and
Iudas
executed
,
and
God
iust
in
both
.
Cains
prolongation
was
as
a
sentence
giuen
by
the
iudge
suspended
for
a
time
,
giuing
time
to
repent
,
yet
in
a
most
fearefull
and
disperat
case
that
it
had
bin
better
for
him
to
haue
died
,
then
to
liue
in
such
a
desperate
punishment
,
and
torture
of
conscience
.
For
I
am
thy
seruant
.
The
last
argument
which
he
vseth
to
moue
God
to
help
him
,
is
by
professing
himselfe
to
be
Gods
seruant
.
A
prince
will
thinke
it
a
great
indignitie
offered
to
himselfe
,
if
his
seruant
be
iniured
.
Now
Lord
,
I
am
thy
seruant
whom
they
torment
,
goe
Lord
,
confound
them
,
and
deliuer
me
.
This
teacheth
vs
,
that
if
euer
we
desire
to
haue
any
fauour
from
God
,
He
who
would
be
in
fauour
with
God
must
serue
him
.
either
in
maintaining
vs
,
or
confounding
our
foes
,
that
we
must
serue
our
Lord
,
and
imploy
all
our
indeuours
to
glorifie
him
.
Let
vs
not
serue
sinne
and
our
lusts
,
but
serue
him
who
is
most
faithfull
,
and
whose
promises
are
yea
and
Amen
.
God
grant
vs
that
we
may
serue
him
in
feare
and
trembling
,
and
end
our
daies
in
the
magnifiing
of
his
holy
name
,
through
Iesus
Christ
,
our
Sauiour
.
Amen
.
FINIS
.