LECTVRES
upon
the
Lords
PRAYER
.
LECT:
1.
MAT.
6.
v.
9
,
10
,
11
,
12.
Our
Father
which
art
in
heaven
.
IT
may
perhaps
seeme
strange
,
that
in
the
middest
of
so
cleare
and
manifest
a
light
,
and
to
the
view
of
so
learned
and
judicious
a
people
,
I
should
be
bold
to
represent
a
taske
of
so
homely
and
domestique
a
straine
;
for
I
know
that
there
is
not
one
amongst
you
who
hath
not
all
this
Prayer
by
heart
:
yet
wisedome
I
know
is
justified
of
her
children
.
Let
the
truth
therfore
beget
my
Apologie
,
and
you
shall
finde
that
my
travels
will
not
be
intended
in
vaine
.
To
speake
the
truth
then
,
there
bee
foure
things
that
move
mee
to
undergoe
this
Theame
.
-
1.
Time
and
the
present
opportunity
.
-
2.
Your
necessities
.
-
3.
The
dignity
of
the
Author
.
-
4.
The
perfection
of
the
worke
.
First
,
the
time
and
present
opportunity
leads
us
to
it
;
for
wee
have
beene
busied
these
many
dayes
in
manifesting
to
you
the
estate
of
your
misery
by
nature
;
the
estate
of
grace
to
which
you
are
exalted
;
the
truth
of
God
confirming
the
Covenant
of
his
Grace
,
by
the
seale
thereof
,
his
Sacrament
.
And
the
recompence
thereof
in
the
duty
we
owe
him
for
the
manifestation
of
that
his
rich
grace
unto
us
.
In
the
first
we
have
a
lamentable
spectacle
of
our
owne
weaknesse
.
In
the
second
and
third
wee
have
had
a
view
of
Gods
undeserved
love
.
In
the
last
wee
have
had
a
taste
given
us
of
the
bounden
duty
we
owe
to
God
,
for
that
his
so
rich
and
underserved
a
favour
made
manifest
unto
us
.
The
consideration
of
al
these
premisses
being
joyntly
knit
together
,
leadeth
us
to
the
knees
of
our
soules
,
by
praier
to
say
,
Da
domine
quod
petis
,
&
pete
quod
vis
.
Secondly
,
besides
the
consideration
of
the
oportunity
of
the
time
:
your
necessities
doe
not
a
little
perswade
mee
to
this
course
;
for
howsoever
we
live
in
the
middest
of
a
cleare
and
so
uncontrouled
a
light
,
that
no
flesh
can
bee
excused
by
reason
of
ignorance
;
yet
I
must
be
bold
,
as
the
Servant
of
God
(
not
daring
to
belie
his
truth
)
to
say
,
that
the
condemnation
of
this
age
is
,
that
light
hath
shined
into
it
,
and
yet
your
darknesse
is
palpable
,
and
that
you
have
loved
darknesse
better
than
light
,
because
your
workes
are
evill
.
Thirdly
,
the
dignity
of
the
Author
of
this
Prayer
,
being
duly
considered
,
will
not
a
little
breed
your
respect
and
regard
thereof
:
For
as
it
was
said
of
Iohn
the
Baptist
,
that
amongst
the
sonnes
of
women
a
greater
than
hee
did
not
arise
;
so
it
shall
be
more
truely
said
of
the
Author
of
this
Prayer
,
Amongst
the
sonnes
of
men
there
can
bee
found
none
so
great
as
he
.
Adam
the
first
man
was
great
,
made
to
the
Image
of
God
;
Enoch
was
great
and
walked
with
God
;
Abraham
was
great
and
walked
before
God
;
Salomon
was
great
,
and
was
called
the
sonne
of
God
;
for
it
is
written
,
I
will
bee
his
father
,
and
hee
shall
bee
my
sonne
:
but
amongst
all
these
none
was
answerable
to
the
second
Adam
,
to
the
true
heire
of
David
,
to
the
true
Salomon
;
yea
to
him
,
who
speaking
of
himselfe
was
bold
to
affirme
,
A
greater
then
Salomon
is
here
:
for
he
is
not
onely
the
Image
of
the
invisible
God
as
Adam
,
nor
walked
hee
with
God
as
Enoch
,
nor
before
God
as
Abraham
;
but
hee
was
the
eternall
Sonne
of
the
eternal
God
,
in
whom
the
fulnesse
of
the
Godhead
did
bodily
dwell
,
that
out
of
his
fulnesse
wee
might
receive
grace
and
plenty
,
and
grace
for
grace
.
If
then
the
servant
bee
not
above
his
Master
,
nor
the
Disciple
above
his
Lord
,
who
amongst
the
sons
of
men
shall
be
his
parallel
,
who
was
God
of
himself
,
Sonne
of
the
Father
,
Man
of
the
Holy
Ghost
,
God
and
Man
in
one
person
:
God
,
that
he
might
satisfie
;
and
Man
,
that
hee
might
suffer
for
man
,
that
man
might
be
againe
exalted
to
the
glorious
liberty
of
the
sonnes
of
God
.
Fourthly
,
shall
we
looke
to
the
perfection
of
the
worke
it selfe
?
how
can
it
bee
but
perfect
,
being
the
worke
of
him
who
is
not
onely
perfect
,
but
perfection
it selfe
?
It
is
reported
by
Plinius
in
his
lib.
35.
cap.
10
that
Apelles
upon
a
time
seeing
a
Tablature
of
Protogines
,
wherein
for
a
Master-piece
he
had
onely
drawne
a
line
of
such
finenesse
&
subtilitie
,
that
in
his
opinion
none
could
match
it
:
Apelles
taking
the
Pensell
in
hand
,
within
the
bounds
of
the
same
very
line
,
drew
another
more
subtil
than
the
first
,
that
Protogines
at
his
returne
espying
it
,
was
forced
to
say
,
Nisi
in
Apellem
non
potuit
cadere
tam
absolutum
opus
:
So
may
I
justly
say
of
the
worke
and
frame
of
this
so
excellent
a
Prayer
,
that
save
from
the
hands
of
the
Sonne
of
God
,
so
neate
and
accomplished
a
worke
could
not
have
beene
produced
;
and
that
both
in
respect
of
the
brevity
,
of
the
plainenesse
and
perfection
thereof
.
The
brevity
is
cleare
,
for
the
words
are
few
,
and
given
unto
us
as
an
enchiridion
;
in
forme
it
is
plaine
,
for
in
it
there
is
no
riddle
,
which
any
having
the
heyfer
of
the
Spirit
may
not
unfold
:
And
finally
,
it
is
perfect
,
for
in
it
there
lacks
nothing
that
can
either
redresse
our
misery
,
or
reveale
the
riches
of
Gods
mercy
.
Thus
have
I
in
these
foure
considerations
cleared
unto
you
the
reason
of
my
proposed
intent
.
In
handling
of
this
Theame
the
Prayer
shall
be
divided
into
these
three
parts
;
a
Preface
,
some
Petitions
,
and
a
Conclusion
.
This
dayes
taske
shall
lead
us
to
consider
the
Preface
in
these
words
,
Our
father
which
art
in
heaven
.
For
the
understanding
of
the
words
,
first
,
their
inference
;
secondly
,
their
tenour
and
matter
.
Their
inference
is
one
way
reported
by
Matthew
,
another
way
by
Luke
:
Matthew
maketh
it
a
part
of
his
Sermon
;
Luke
maketh
it
an
answer
or
reference
to
a
demand
:
whilst
Matthew
coucheth
it
in
the
bosome
of
his
sermon
,
he
maketh
the
preventing
grace
of
God
manifest
;
whilst
Luke
maketh
it
a
reference
to
a
desire
,
he
sheweth
us
that
the
hungring
and
thirsting
desire
of
Gods
Saints
shall
not
goe
away
unsatisfied
.
The
consideration
of
the
inference
being
past
,
wee
come
now
to
lay
hold
on
the
words
of
the
Preface
.
I
compare
the
Preface
to
the
Gate
or
entry
of
a
building
,
and
I
think
,
not
without
reason
:
for
as
it
is
amongst
the
sonnes
of
men
,
whilst
they
invite
their
fellowes
or
friends
to
their
houses
,
I
doe
verily
thinke
that
without
error
they
may
receive
them
by
three
severall
courtesies
;
they
may
meet
them
at
the
gate
and
say
,
welcome
friend
;
they
may
assure
them
of
the
state
and
condition
of
their
company
:
and
lastly
,
if
they
have
no
such
fare
as
they
would
,
they
may
promise
their
friend
at
least
a
good
&
hansome
roome
.
In
all
these
three
you
shall
finde
that
our
God
doth
prevent
us
,
for
he
meets
us
at
the
doore
,
and
tels
us
,
that
he
is
not
onely
our
friend
,
but
what
is
more
,
our
father
:
if
we
be
ceremonious
and
enquire
concerning
the
company
,
hee
answers
,
there
are
none
within
but
those
who
are
ours
;
and
therefore
it
is
written
,
Our
father
,
according
to
that
of
Christ
Iesus
,
I
goe
to
my
Father
and
to
your
Father
,
and
to
my
God
and
your
God
.
And
last
of
all
,
if
we
shall
be
loath
to
enter
,
he
will
yet
further
satisfie
us
,
by
assuring
us
of
the
hansomnesse
of
the
roomes
;
for
the
house
is
not
a
house
made
with
hands
,
but
a
house
that
is
glorious
and
eternall
in
the
heavens
,
yea
farre
above
these
visible
heavens
,
the
dwelling
place
of
God
,
yea
,
the
Heaven
of
Heavens
.
The
first
word
of
invitation
is
,
Father
.
That
we
may
the
better
know
that
God
is
our
father
,
we
must
doe
as
those
,
who
not
daring
to
looke
upon
the
Sunne
in
his
strength
,
doe
usually
call
for
a
vessell
ful
of
water
,
wherein
they
may
boldly
behold
his
Image
without
dazeling
of
their
eyes
:
so
we
cannot
fully
know
how
God
is
our
father
,
unlesse
wee
looke
on
our
earthly
fathers
,
and
from
them
draw
some
weake
resemblance
of
the
expression
,
so
farre
as
a
finite
creature
may
expresse
an
infinite
Creatour
.
To
understand
this
,
amongst
the
sons
of
men
there
bee
three
sorts
of
fathers
,
naturall
,
civill
,
and
ecclesiastique
.
A
naturall
father
is
he
of
whom
wee
have
our
naturall
being
,
from
whose
loynes
wee
are
powred
out
like
milke
,
and
of
whose
substance
we
are
crowded
together
like
Cheese
.
The
civill
fathers
are
those
Magistrates
whom
God
hath
set
in
place
and
preferment
above
us
;
and
of
those
it
is
said
,
Honour
thy
father
and
thy
mother
.
The
Ecclesiasticke
fathers
are
the
Ministers
and
Preachers
of
the
word
,
by
whom
(
as
being
the
Instruments
of
Gods
worke
)
the
life
of
God
is
begotten
in
our
soules
;
and
of
this
sort
it
is
that
the
Apostle
sayes
,
Though
you
have
many
fathers
,
yet
I
have
begotten
you
to
bee
the
sonnes
of
God
by
the
Gospell
.
Now
,
all
of
these
wayes
God
is
our
father
:
our
naturall
father
by
creation
,
our
civill
father
by
providence
and
sustentation
,
our
spirituall
and
ecclesiasticke
father
by
adoption
.
God
from
the
beginning
of
time
hath
beene
the
father
of
mankinde
,
but
the
nearer
it
drew
to
the
fulnesse
of
time
,
he
became
the
nearer
and
the
dearer
father
unto
us
.
He
was
Adams
father
,
&
was
knowne
to
him
by
his
name
Gnaliion
,
The
most
high
,
a
comfort
answerable
to
Adams
fall
:
He
was
Abrahams
father
,
and
knowne
to
him
by
his
name
El-shaddai
,
The
all-sufficient
;
and
this
was
a
corroborative
against
Abrahams
doubting
:
Hee
was
Moses
father
,
and
knowne
to
him
by
his
name
Iehovah
,
which
signified
a
being
;
for
in
his
time
hee
begun
to
give
a
being
to
his
promises
made
to
Abraham
,
Isaac
,
and
Iaco●
:
under
this
name
he
was
knowne
to
the
Iudges
,
Kings
,
and
Prophets
of
Israel
;
but
when
the
fulnesse
of
time
came
,
God
sent
his
owne
Son
made
of
a
woman
,
and
made
under
the
law
,
and
to
him
hee
is
made
knowne
by
the
name
of
a
Father
,
This
is
my
beloved
Sonne
;
and
in
him
our
Father
also
;
his
by
nature
,
ours
by
adoption
:
as
it
is
written
,
Because
you
are
sonnes
,
God
hath
sent
the
spirit
of
his
Sonne
in
your
hearts
,
whereby
you
cry
Abba
,
Father
:
And
againe
,
To
as
many
as
come
to
him
hee
gave
this
prerogative
,
to
bee
called
the
sonnes
of
the
living
God
.
The
knowledge
of
this
(
that
God
is
our
father
)
teacheth
us
foure
things
;
affection
,
faith
,
obedience
,
and
true
understanding
.
First
,
affection
;
for
now
I
pray
not
to
a
severe
Iudge
,
nor
to
a
cruell
Tyrant
,
nor
to
a
mercilesse
stranger
,
but
by
the
contrary
,
to
my
kind
and
gracious
father
,
who
knoweth
my
neede
before
I
aske
,
and
prevents
my
suite
by
his
favour
;
for
he
meeteth
me
,
kisseth
me
,
clotheth
me
,
and
killeth
the
fat
Calfe
for
me
.
Secondly
,
faith
;
for
what
will
a
kinde
father
refuse
to
his
begging
child
?
The
Prophet
Isay
telleth
us
,
49.15
.
Although
our
father
that
begot
us
should
forget
us
,
and
our
mother
should
not
remember
us
as
the
fruit
of
her
wombe
,
yet
I
will
not
forget
thee
,
for
I
have
graven
thee
on
the
palmes
of
my
hands
,
and
thy
vowes
are
alwayes
in
my
sight
.
Let
us
therfore
goe
boldly
to
the
Throne
of
grace
,
we
shall
surely
bee
heard
in
that
which
wee
feare
:
for
as
Ambrose
telleth
us
,
Dum
ex
malo
servo
factus
sum
filius
,
praedicare
quid
acceperim
fides
est
non
arrogantia
,
non
est
superbia
sed
devotio
.
Thirdly
,
obedience
:
For
whilst
hee
sheweth
himselfe
our
mercifull
father
,
hee
tyeth
us
to
be
dutifull
children
,
else
even
then
when
wee
call
him
father
,
if
wee
doe
not
intend
a
filiall
obedience
,
in
stead
of
a
father
we
provoke
him
to
become
our
Iudge
,
as
sitters
in
the
chaire
of
the
scorner
:
for
it
is
written
,
If
I
be
your
father
,
where
is
my
honour
?
and
if
I
be
your
master
,
where
is
my
feare
?
for
there
is
mercy
with
me
onely
that
I
may
be
feared
.
Fourthly
,
true
understanding
of
two
things
.
-
1.
To
whom
wee
should
direct
our
prayers
.
-
2.
In
whose
name
.
To
whom
?
not
to
Angels
in
heaven
,
nor
to
Saints
departed
,
nor
to
any
Image
of
wood
or
stone
whatsoever
;
but
to
him
,
who
being
the
father
of
eternity
,
is
become
our
father
in
time
:
and
whilst
wee
doe
invoke
him
,
it
should
not
bee
by
the
intercession
of
any
Angel
or
Saint
departed
,
or
in
the
name
or
accompt
of
our
owne
merit
,
but
onely
in
the
name
of
Iesus
,
and
for
his
merits
sake
,
who
(
not
knowing
sinne
)
was
made
sinne
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
LECT.
2.
Our
Father
which
art
in
heaven
.
IN
our
last
Sermon
wee
looked
on
the
person
upon
whom
wee
call
,
in
that
reference
,
wherein
wee
call
him
Father
.
We
come
now
to
see
by
what
reason
we
call
him
,
Our
.
That
wee
may
understand
this
the
better
,
know
this
I
pray
you
,
that
our
Redeemer
Christ
Iesus
comming
into
the
world
,
not
for
himselfe
,
nor
for
his
owne
sake
,
but
for
us
and
ours
,
who
were
by
our
sinnes
estranged
from
him
,
hee
hath
taken
our
burden
upon
him
,
that
by
his
super-abundant
satisfaction
our
ransome
might
be
fully
satisfied
;
and
by
the
blood
of
his
Crosse
all
things
might
be
reconciled
againe
to
the
Father
,
even
all
things
in
heaven
and
in
earth
.
But
because
there
is
nothing
done
by
God
in
time
,
which
was
not
preordained
to
bee
done
before
time
,
That
Christ
Iesus
should
bee
our
head
in
time
,
could
never
have
beene
duely
accomplished
,
unlesse
before
time
he
had
beene
preordained
to
be
our
head
,
and
we
the
fellow
members
of
his
body
:
Now
as
in
the
fulnesse
of
time
he
came
in
our
flesh
to
be
our
head
,
so
here
by
his
example
he
teacheth
us
how
to
carry
our selves
as
dutifull
and
decent
members
of
his
body
.
The
truth
of
this
is
cleare
out
of
all
these
Petitions
which
Christ
hath
registred
to
us
in
his
Word
;
before
hee
suffered
in
Iohn
17.
when
hee
suffered
,
when
hee
rose
againe
and
ascended
.
In
this
hee
was
our
true
high
Priest
,
carrying
our
names
into
the
holy
place
,
and
there
preparing
a
place
for
us
,
that
where
he
is
,
there
we
may
be
also
.
The
Vnion
therefore
of
the
which
he
was
ordained
to
be
the
head
before
all
time
,
made
him
carefull
in
time
to
recollect
and
gather
together
the
lost
and
straying
members
of
his
incorporation
,
and
by
his
example
teacheth
us
not
onely
to
adhere
to
him
by
faith
as
our
head
,
but
also
by
love
to
adhere
to
others
as
members
of
one
body
.
But
thou
wilt
say
to
mee
,
O
man
,
where
in
doth
this
Vnion
consist
,
or
how
shall
I
know
if
I
have
part
in
this
Vnion
?
For
answer
hereto
,
let
mee
tell
thee
O
man
:
What
was
before
the
world
but
Vnion
?
what
is
in
the
world
but
Vnion
?
what
shall
bee
after
the
world
but
Vnion
?
Before
the
world
nothing
but
Vnion
,
one
God
in
Essence
,
although
distinguished
in
Persons
:
in
the
world
nothing
but
union
,
the
heavens
giving
light
,
the
clouds
giving
raine
,
the
fire
giving
heate
,
the
windes
giving
breath
and
refreshment
:
after
the
world
what
shall
bee
but
union
?
Gather
my
Saints
together
from
the
foure
Corners
of
the
world
,
that
there
may
bee
but
one
shepheard
and
one
sheepfold
,
and
that
may
be
over
all
,
and
in
all
:
yet
because
this
doth
not
satisfie
the
question
,
let
us
see
where
in
our
union
with
Christ
doth
consist
.
I
answere
,
our
union
with
him
standeth
manifest
in
foure
things
.
1.
We
have
an
union
with
him
,
which
giveth
us
love
.
2.
By
his
union
wee
have
Sympathie
.
3.
By
his
union
we
have
influence
.
4.
By
his
union
wee
have
a
share
and
fellowship
in
riches
:
I
have
said
,
that
by
his
union
we
have
love
,
as
the
husband
hath
with
the
wife
;
wee
have
sympathie
,
as
the
members
have
with
the
head
;
we
have
influence
and
sappe
,
as
the
Branches
have
from
the
root
;
finally
and
we
have
a
share
in
riches
three
wayes
,
an
union
in
his
Essence
,
an
union
in
his
Office
,
and
an
union
in
his
vertues
.
In
his
essence
,
for
he
that
was
God
became
man
,
that
man
might
become
the
sonne
of
God
.
In
his
office
,
for
in
him
wee
are
made
to
the
Father
Kings
,
Priests
,
and
Prophets
.
In
his
vertues
,
for
hee
of
God
was
made
to
us
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
.
But
that
the
words
may
be
a
little
more
cleare
,
let
me
tell
you
that
the
word
Our
,
looks
with
a
threefold
aspect
;
for
our
eyes
are
sometimes
exercised
per
visionem
reflexam
,
sometimes
per
visionem
collateralem
,
and
sometimes
per
visionem
transcendentem
:
Our
reflected
looke
beholdeth
our selves
,
and
therefore
wee
say
Ours
,
by
application
,
for
it
is
but
a
cold
and
miserable
comfort
to
say
ours
,
when
we
have
no
private
application
,
like
Thomas
.
The
collaterall
looke
lookes
on
our
brethren
,
either
à
dextris
,
in
the
sonnes
of
Gods
love
,
dealing
with
them
in
faith
,
hope
and
charity
;
or
à
sinistris
,
in
the
children
of
disobedience
,
pulling
them
out
of
the
fire
,
or
heaping
coales
of
fire
on
their
heads
.
The
transcendent
look
lookes
on
God
himselfe
,
who
in
Christ
Iesus
is
become
our
father
,
and
wee
his
sonnes
.
Whilst
wee
looke
to
the
words
with
a
reflected
contemplation
,
we
are
taught
humility
;
for
we
make
great
reckoning
of
our
parentage
,
if
it
hath
pleased
God
to
distinguish
us
in
any
degree
from
beyond
our
brethren
.
Oh
but
how
foolish
is
our
rejoycing
,
for
there
is
nothing
in
nature
that
respecteth
greatnesse
but
man
!
not
our
bitth
,
not
our
sife
,
not
our
sicknesse
,
not
our
death
,
not
our
grave
;
nothing
in
grace
respects
greatnesse
but
man
;
not
the
preaching
of
the
Word
,
for
wee
all
doe
heare
;
not
our
effectuall
calling
,
for
there
are
the
things
that
are
not
preferred
to
the
things
that
are
;
not
our
administration
of
the
Sacraments
,
for
by
water
we
are
baptized
,
and
by
a
sacramentall
bread
wee
are
fed
:
nothing
in
glory
,
for
if
this
be
a
true
position
,
that
we
must
reape
according
to
that
which
wee
have
sowne
,
then
he
who
soweth
sparingly
shall
reape
sparingly
,
and
hee
who
soweth
in
plenty
,
shall
reape
in
joy
.
2.
Whilst
we
looke
on
our
brethren
visione
collaterali
,
if
they
bee
of
the
houshold
of
faith
,
I
meane
the
Church
,
and
the
members
therof
,
see
that
thou
rejoyce
with
them
that
rejoyce
,
and
weepe
with
them
that
mourne
,
and
remember
them
that
are
in
bonds
,
as
if
we
our selves
were
afflicted
in
the
body
;
but
especially
and
above
al
,
to
mourne
for
the
divisions
of
Ioseph
.
If
they
bee
from
without
,
brethren
,
I
meane
by
nature
,
and
not
by
grace
;
let
us
pity
their
misery
,
with
patience
waite
for
their
returne
,
and
in
sincerity
pray
for
their
conversion
;
for
howsoever
it
be
not
as
yet
seene
to
the
world
,
that
God
is
become
their
father
in
Christ
Iesus
,
yet
how
soon
it
may
be
,
we
know
not
,
for
the
time
is
at
hand
,
wherin
all
Israel
must
be
Israel
.
Whilst
we
thinke
therefore
that
wee
stand
,
let
us
take
heed
that
we
fall
not
,
and
let
us
pray
for
their
restitution
,
for
we
know
not
when
wee
our selves
shall
also
be
tempted
.
3
Lastly
,
whilst
we
look
on
the
words
with
a
transcendent
speculation
,
let
us
know
aright
from
whom
,
&
by
whom
,
we
have
the
liberty
of
this
prerogative
,
viz.
in
Christ
Jesus
And
let
us
labour
to
become
his
fellow
brethren
,
that
God
may
be
our
father
in
him
:
for
having
him
wee
have
all
things
,
and
without
him
wee
have
nothing
:
for
all
things
are
ours
whilst
wee
are
Christs
,
for
Christ
is
Gods
.
I
have
heard
talking
of
fraternity
:
the
rejoycing
of
the
begging
Friers
is
vaine
,
they
are
fratres
mendicantes
:
the
rejoycing
of
the
Jesuites
is
vaine
,
they
are
Fratres
societatis
Iesu
,
an
arrogant
fraternity
:
the
rejoycing
of
the
Chymeck
,
or
judiciall
Astrologues
is
vaine
,
they
are
Fratres
roseae-crucis
,
a
foolish
fraternity
,
for
they
evanish
in
the
vanity
of
their
imaginations
:
No
,
no
,
there
is
no
fraternity
in
the
world
answerable
to
a
Christian
fraternity
,
wherein
God
doth
become
our
father
,
for
so
wee
have
hope
against
all
the
feares
of
the
naturall
man
,
such
as
,
want
,
sicknesse
,
death
,
judgement
,
hell
and
Sathan
.
Which
art
in
Heaven
.
Having
spoke
of
our
familiarity
,
and
assured
welcome
,
that
God
is
a
father
,
and
of
our
interest
in
him
,
and
by
him
to
the
world
,
to
the
Church
,
and
to
our selves
:
Let
us
now
see
what
dwelling
places
hee
hath
,
Heaven
.
For
understanding
hereof
learne
to
know
,
that
man
may
be
described
by
many
things
,
and
God
but
by
a
few
.
Forma
,
figura
,
tocus
,
stirps
,
nomen
,
patria
&
tempus
,
are
incident
to
the
description
of
man
,
but
not
to
the
description
of
God
:
hee
hath
no
form
,
nor
figure
,
for
he
is
invisible
;
place
cannot
circumscribe
him
,
for
hee
is
infinite
;
progenie
he
hath
not
,
for
he
is
not
begotten
;
nor
time
cannot
measure
him
,
for
hee
is
eternall
:
onely
by
two
things
is
he
knowne
to
us
,
by
his
name
,
and
by
his
habitation
:
by
his
name
he
is
our
father
,
by
his
habitation
he
is
in
heaven
.
But
let
us
remarke
yet
further
I
pray
you
:
Our
Redeemer
pointing
out
unto
us
his
father
in
termes
of
familiarity
and
appropriation
,
before
that
hee
tell
us
where
his
habitation
is
,
he
telleth
us
his
essence
,
and
what
he
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
was
,
hee
is
,
and
hee
is
to
come
;
before
time
,
in
time
,
after
time
:
yesterday
,
to
day
,
and
for
ever
:
he
was
to
Abraham
;
before
Abraham
was
,
I
was
:
he
is
to
Moses
,
I
am
that
I
am
:
hee
is
to
come
,
Iohn
in
the
Revelation
:
Behold
,
I
come
quickly
.
Vse
.
Is
hee
the
selfe
same
without
alteration
or
shadow
of
change
?
yea
,
and
that
three
manner
of
wayes
:
Objectively
,
subjectively
,
and
effectively
.
Objectively
in
his
word
,
for
heaven
and
earth
shall
passe
away
,
but
one
jot
of
his
word
shall
not
fall
to
the
ground
.
Subjectively
,
in
his
operation
,
making
,
governing
,
and
judging
the
world
:
Effectively
,
in
his
mercie
,
yesterday
to
the
fathers
,
to
day
to
our selves
,
for
ever
to
our
children
.
Let
this
disswade
,
and
perswade
us
:
Disswade
us
from
the
world
,
for
all
things
in
it
,
are
changeable
,
as
time
,
honour
,
wealth
,
pleasure
and
beauty
:
perswade
us
to
perfection
,
as
our
father
which
is
in
heaven
is
perfect
,
standing
stedfast
in
the
faith
,
holding
fast
what
wee
have
received
,
and
continuing
constant
to
the
end
,
that
wee
may
receive
the
crowne
in
heaven
.
LECTIO
3.
In
Heaven
.
HEre
it
may
be
enquired
,
and
not
amisse
,
how
it
is
,
that
the
presence
of
God
is
tyed
to
the
heaven
.
Seeing
hee
is
every
where
,
so
filling
all
things
that
hee
is
comprehended
of
nothing
:
and
so
without
all
things
that
hee
is
excluded
of
nothing
.
For
answer
hereof
,
it
is
requisite
that
wee
know
,
that
the
dispensation
of
the
presence
of
God
is
manifold
and
diverse
:
There
is
a
generall
,
there
is
a
particular
,
there
is
a
personall
,
and
there
is
a
locall
presence
of
God
.
By
his
generall
presence
hee
is
present
with
all
his
creatures
:
For
in
him
wee
live
,
wee
move
,
and
have
our
beeing
.
By
his
particular
presence
,
he
is
present
with
man
,
and
because
the
sonnes
of
men
are
of
two
sorts
,
therefore
the
dispensation
of
this
presence
is
twofold
:
with
the
child
of
disobedience
,
hee
is
present
by
his
providence
,
his
power
,
and
his
justice
:
by
his
providence
maintaining
his
life
,
by
his
power
ordering
his
wayes
to
their
appointed
ends
,
and
by
his
justice
binding
him
up
in
the
secret
of
his
soule
,
with
chaines
of
darknesse
to
the
judgement
of
the
great
day
:
with
the
child
of
his
free
love
he
is
present
,
by
his
providence
maintaining
his
life
,
by
his
power
keeping
him
that
he
dash
not
his
foot
against
a
stone
,
and
by
his
mercy
keeping
him
through
faith
to
eternall
salvation
.
By
his
personall
presence
,
hee
is
present
with
his
Sonne
,
the
Lord
Jesus
:
by
his
locall
presence
he
is
said
to
bee
in
heaven
,
not
that
the
heaven
of
heavens
is
able
to
containe
him
who
is
infinite
,
but
that
there
chiefly
he
manifesteth
his
glorious
presence
,
and
his
glorious
essence
,
to
the
Angels
,
who
have
kept
their
originall
integrity
,
to
the
Soules
of
the
Saints
departed
,
and
to
all
of
us
,
both
in
soule
and
body
,
in
the
day
of
our
last
and
finall
refreshment
:
In
a
word
,
God
is
said
to
be
in
heaven
,
as
the
soule
is
said
to
be
in
the
head
,
or
heart
of
man
.
The
soule
we
know
animates
the
whole
body
,
and
by
her
presence
in
every
member
thereof
communicateth
life
thereto
,
yet
by
way
of
preheminencie
,
and
excellencie
,
it
is
said
to
be
in
the
head
,
and
in
the
heart
of
man
.
Because
in
these
two
parts
,
and
from
these
two
parts
shee
exerciseth
her
chiefest
fnnctions
,
&
communicateth
,
and
deriveth
her
chiefest
influence
:
So
is
it
with
God
,
for
howsoever
by
his
infinite
essence
he
be
every
where
,
and
filleth
all
his
creatures
,
yet
by
way
of
preheminencie
and
excellencie
,
he
is
most
specially
said
to
be
in
heaven
,
because
there
it
is
that
the
rayes
and
glorious
beames
of
his
Majestie
are
chiefly
seene
,
and
from
thence
it
is
,
that
he
maketh
the
steps
and
impressions
of
his
power
knowne
to
the
sonnes
of
men
:
It
is
true
indeed
,
wee
can
no
where
cast
our
eyes
on
the
creatures
,
but
wee
do
straight
perceive
the
characters
of
his
wisdome
,
power
,
and
Majestie
:
For
will
we
looke
on
the
naturall
course
of
the
world
,
we
see
init
foure
several
sorts
of
creatures
:
The
first
,
bare
,
naked
,
and
simple
substances
,
without
either
life
,
sense
,
or
reason
;
of
this
sort
are
the
Heavens
,
the
Sun
,
the
Moone
,
and
the
Starres
:
The
second
sort
have
substance
,
and
life
,
but
not
sense
or
reason
,
such
are
the
trees
,
plants
,
&
herbs
of
the
field
;
all
which
have
a
vegitative
life
,
but
no
sense
,
nor
reason
:
The
third
sort
have
life
and
sense
,
but
no
reason
,
such
as
the
fowles
of
the
aire
,
the
beasts
of
the
field
,
and
the
fishes
of
the
sea
.
The
fourth
and
last
sort
hath
all
of
these
;
substance
,
life
,
sense
,
and
reason
,
and
that
is
man
.
Now
every
one
of
these
severall
sorts
of
creatures
do
exceed
one
another
,
and
serve
one
for
anothers
use
:
for
wee
see
the
first
,
which
are
but
mere
substances
,
serve
for
the
use
of
them
who
have
life
.
These
who
have
life
do
serve
for
the
use
of
them
who
have
reason
;
and
man
who
hath
reason
,
hee
doth
serve
,
hee
should
serve
,
and
shall
serve
for
the
use
of
that
God
,
who
dwelleth
in
the
Heavens
above
.
Now
,
who
can
looke
on
the
beauty
of
these
creatures
,
Who
can
consider
the
reference
,
or
who
can
contemplate
aright
their
correspondence
,
but
must
straight
know
,
and
confesse
,
both
that
there
is
a
God
,
and
that
hee
both
made
himselfe
visible
and
palpable
in
his
creatures
,
and
yet
that
the
full
streine
of
his
glory
is
in
Heaven
?
for
here
wee
see
but
in
part
,
wee
know
but
in
part
,
and
all
that
we
either
can
see
,
or
know
of
him
,
is
but
imperfect
:
our
perfection
is
hidden
up
with
him
in
the
Heavens
,
and
when
wee
shall
by
his
power
be
brought
thither
,
wee
then
shall
fully
see
him
as
wee
are
seene
,
and
know
him
as
wee
are
knowne
,
and
be
changed
into
his
image
from
glory
to
glory
,
by
the
Spirit
of
the
Lord
.
Now
brethren
,
having
laid
this
for
a
foundation
that
is
immoveable
;
that
howsoever
the
Lord
is
every
where
,
yet
chiefly
hee
is
in
heaven
,
the
habitation
of
his
holinesse
;
and
that
howsoever
hee
be
made
visible
in
all
his
creatures
,
yet
the
full
and
accomplished
vision
of
his
glory
wee
shall
not
have
,
but
in
the
heavens
:
It
resteth
,
that
from
the
consideration
hereof
,
wee
learne
to
make
use
of
the
same
for
our
spirituall
advantage
.
The
use
that
wee
make
of
this
is
threefold
.
Vse
.
First
;
it
teacheth
us
to
whom
we
should
pray
.
Secondly
,
how
wee
should
pray
.
And
thirdly
,
how
wee
should
live
when
wee
have
prayed
.
First
,
to
whom
should
wee
pray
,
but
to
God
,
and
to
him
who
is
in
heaven
?
There
are
but
two
motives
which
direct
man
in
the
time
of
need
to
have
his
recourse
to
another
for
helpe
:
The
first
is
affection
,
the
second
is
power
:
who
but
a
foole
will
in
the
time
of
need
run
for
helpe
to
any
man
,
whom
(
hee
knoweth
)
doth
not
love
him
,
for
it
is
madnesse
for
a
man
to
become
a
suiter
where
love
pleadeth
not
as
a
mediator
:
it
is
for
this
cause
that
Christ
Jesus
our
Redeemer
hath
in
the
frontispice
of
this
prayer
given
us
the
assurance
of
Gods
love
to
wards
us
,
whilst
he
calls
him
Our
Father
,
that
from
the
assurance
of
his
fatherly
love
,
wee
may
draw
neere
to
the
Throne
of
Grace
with
boldnesse
,
and
there
poure
out
our
supplications
before
him
,
with
assurance
to
be
heard
in
that
which
we
feare
.
The
other
motive
why
men
in
the
time
of
need
have
their
recourse
to
another
,
is
the
assurance
of
his
power
:
For
though
hee
were
never
so
wel
affected
,
if
he
be
not
able
,
our
petitions
are
all
in
vaine
;
The
Lord
liveth
,
let
the
people
tremble
,
hee
sits
betwixt
the
Cherubins
,
let
the
Earth
be
moved
,
let
the
people
imagine
vaine
things
,
and
let
the
Kings
of
the
earth
assemble
themselves
together
,
yet
hee
that
dwelleth
in
the
Heavens
shall
laugh
them
to
scorne
,
and
hee
that
is
powerfull
above
all
gods
shall
have
them
in
derision
.
The
knowledge
hereof
is
of
great
use
,
for
the
troubles
of
the
righteous
are
many
,
and
unlesse
that
God
was
both
willing
and
able
to
deliver
them
,
they
of
all
men
in
the
world
should
bee
the
most
miserable
:
But
blessed
be
God
through
Jesus
Christ
our
Lord
,
hee
to
whom
wee
runne
for
helpe
,
is
both
kinde
to
acknowledge
us
for
his
,
and
powerfull
to
deliver
us
:
It
was
the
knowledge
hereof
that
made
Abraham
strong
in
the
faith
,
hee
knew
that
hee
who
had
promised
was
able
to
performe
:
It
was
this
that
wrought
Nebuchadnezars
conversion
;
it
was
this
that
was
the
ground
of
the
three
Childrens
constancy
;
it
was
this
on
the
which
Iohn
the
Baptist
built
his
rebuke
;
from
this
St.
Paul
did
beate
downe
the
vaine
glory
of
the
Gentile
against
the
Jew
;
and
finally
,
it
was
this
upon
which
the
same
Apostle
built
his
perseverance
,
I
know
whom
I
have
beleeved
,
and
that
hee
is
able
to
keepe
that
which
I
have
concreded
unto
him
.
Blessed
is
the
man
that
in
the
time
of
need
can
build
himselfe
,
and
the
assurance
of
his
deliverance
on
these
two
foundations
,
the
unchangeable
love
of
God
,
and
his
unresistible
power
!
surely
that
man
hath
built
himselfe
upon
a
rocke
,
against
which
the
gates
of
hell
cannot
prevaile
:
But
woe
be
to
him
who
draweth
neere
unto
God
,
&
doubteth
in
any
of
these
points
:
surely
,
that
mans
glory
shall
bee
shaken
,
and
his
best
refuge
shall
prove
but
a
broken
reed
,
or
a
house
built
on
the
sand
,
whose
fall
shall
be
both
great
and
irrecoverable
.
The
second
that
wee
remarke
from
the
words
,
is
,
How
wee
should
pray
:
And
that
is
with
a
distance
,
for
God
is
in
the
heavens
,
and
we
are
upon
the
earth
:
It
is
fitting
therefore
that
our
words
should
be
few
:
I
have
many
times
told
you
from
this
place
,
that
the
children
and
sonnes
of
men
doe
impede
and
hinder
the
successe
of
their
prayers
,
so
as
when
we
aske
we
receive
not
,
when
we
seeke
wee
finde
not
,
and
when
we
knocke
,
it
is
not
opened
unto
us
:
But
the
fault
is
not
with
God
,
it
is
alwaies
with
us
,
for
sometimes
wee
doe
erre
in
the
matter
of
our
prayers
,
preferring
the
things
of
this
life
,
to
those
of
the
life
to
come
:
sometimes
in
the
manner
of
our
prayer
,
begging
pardon
,
when
our
crying
sins
prevaile
:
Sometimes
in
the
time
of
prayer
,
whilst
we
call
upon
him
in
the
time
of
our
calamitie
whom
we
forget
in
the
day
of
our
prosperitie
:
But
chiefely
we
impede
the
successe
of
our
prayers
,
and
hinder
their
due
correspondence
,
when
our
approaches
are
void
of
due
consideration
and
distance
.
It
is
wonderfull
to
see
what
respect
&
distance
is
observed
amongst
the
sons
of
me
:
when
we
enter
into
the
courts
of
Princes
,
wee
come
no
sooner
within
the
Presence
chamber
,
but
straight
we
are
uncovered
;
and
give
wee
present
,
a
petition
,
or
supplication
,
it
is
done
with
a
bended
knee
,
and
reason
too
:
for
true
Majestie
requireth
true
distance
:
There
is
a
distance
observed
betwixt
the
noble
and
ignoble
,
betwixt
the
father
and
sonne
,
betwixt
the
master
and
servant
,
betwixt
the
rich
and
poore
,
and
betwixt
the
wise
man
and
the
foole
:
And
shall
there
be
no
distance
kept
betwixt
God
and
man
?
God
a
mighty
,
strong
,
immortall
,
and
eternall
Essence
:
Man
a
poore
,
miserable
,
weake
,
and
corruptible
creature
.
O
man
wouldst
thou
have
thy
prayer
heard
:
come
never
in
the
presence
of
that
dreadfull
Majestie
,
but
with
feare
and
trembling
,
for
he
is
in
the
Heaven
,
and
thou
art
but
on
earth
,
yea
a
worme
of
the
earth
:
The
Heavens
are
not
pure
enough
in
his
presence
,
and
hee
hath
found
no
stedfastnesse
in
his
very
Angels
:
How
much
more
abominable
art
thou
before
him
,
whose
Tabernacle
is
in
the
dust
,
whose
dwelling
is
destroyed
before
the
moath
and
the
worme
,
and
who
continually
drinketh
up
iniquity
like
water
?
but
,
out
upon
the
lourde
and
abominable
misregard
of
this
time
:
It
is
long
ere
we
can
be
awaked
to
come
to
this
house
of
prayer
,
our
pinnes
and
dressings
are
so
many
:
And
when
wee
come
,
oh
!
with
what
unreverence
doe
wee
present
our selves
before
that
dreadfull
Majestie
:
In
a
moment
without
consideration
wee
clappe
downe
upon
our
knees
,
wee
mumble
out
some
weak
faint-hearted
&
miscaryed
thoughts
before
him
,
&
we
are
no
sooner
set
thus
on
work
,
when
straight
our
eyes
are
gazing
on
our
neighbors
,
&
our
hearts
carried
captive
with
the
vanities
and
cares
of
the
time
,
so
that
in
effect
we
turn
the
house
of
prayer
to
a
den
of
theevs
.
Alas
my
brethren
,
these
things
ought
not
to
be
so
,
we
doe
not
learn
this
at
our
fellow
Brethren
,
Abraham
,
David
,
Gedion
,
and
the
Virgin
Mary
.
We
did
not
learne
this
at
Christ
himselfe
,
for
in
the
daies
of
his
flesh
,
he
offered
up
strong
cryes
and
supplications
:
wee
doe
not
learne
this
at
the
holy
Angels
,
who
stand
before
him
:
nor
at
those
crowned
Kings
,
who
cast
their
Crownes
at
his
feet
:
No
,
no
,
all
of
these
acknowledge
their
unworthinesse
,
and
pondering
the
same
with
his
incomparable
glory
,
they
lick
the
dust
before
him
:
But
wee
out
of
the
senselesse
stupidity
of
our
soules
,
have
said
,
wee
are
rich
,
and
increased
with
goods
,
and
that
we
doe
stand
in
need
of
nothing
,
notwithstanding
that
wee
bee
altogether
poore
&
wretched
,
naked
and
blinde
.
The
Lord
open
our
eyes
to
see
the
true
distance
that
is
betwixt
the
heaven
and
the
earth
,
and
in
the
due
consideration
thereof
to
carry
our selves
answerably
:
For
when
wee
shall
bee
truly
better
then
wee
are
,
is
it
shall
be
our
best
to
think
least
of
our selves
and
more
of
him
,
and
to
give
him
his
due
honor
in
our
greatest
abasement
.
The
third
and
last
thing
is
:
how
we
should
live
and
carry
our selves
before
him
when
we
have
prayed
:
and
this
also
is
very
worthy
of
our
remark
it
is
our
custome
for
the
most
part
,
in
the
sense
of
our
sinne
to
runne
to
God
and
to
cry
for
mercy
:
But
wee
can
no
sooner
say
,
Lord
forgive
us
our
sinnes
,
when
straight
with
the
dogge
wee
returne
to
the
vomit
of
our
iniquities
,
and
with
the
sowe
to
the
puddle
of
our
transgressions
:
and
what
else
is
this
I
pray
you
,
but
a
scorning
of
God
,
and
in
effect
a
begging
of
his
leave
to
sinne
against
him
;
what
a
prayer
is
this
?
Doth
the
schoole
man
pardon
the
ignorance
of
his
scholler
,
that
he
may
afresh
returne
and
play
the
trowant
?
or
doth
the
Master
of
a
family
winke
at
the
deboarding
of
his
servant
,
that
he
may
of
new
play
the
wagge
?
No
sure
,
it
is
to
another
purpose
,
that
they
manifest
their
mercy
:
wilt
thou
O
man
be
angry
with
thy
contempt
,
and
shall
not
hee
who
chastiseth
the
Nations
,
correct
?
No
,
no
,
deceive
not
thy selfe
,
he
whom
thou
callest
thy
father
,
and
whose
habitation
thou
dost
confesse
to
be
in
heaven
,
shall
laugh
thy
project
to
scorne
:
for
he
desireth
not
thy
sacrifices
,
nor
thy
burnt
offerings
,
he
abhorreth
thy
solemne
feasts
,
and
thy
new
Moones
:
All
that
he
requireth
of
thee
is
a
new
borne
creature
,
for
a
broken
and
contrite
heart
the
Lord
never
despised
.
Wouldest
thou
then
have
thy
prayer
to
bee
heard
?
I
pray
thee
take
heed
to
whom
thou
praiest
:
if
thou
invokest
thy
Father
that
is
in
heaven
,
let
thy
conversation
be
with
him
also
in
heaven
,
and
remember
that
counsell
given
by
the
Apostle
to
the
Colossians
:
If
you
bee
risen
with
Iesus
Christ
,
seeke
those
things
which
are
above
,
where
Christ
sitteth
at
the
right
hand
of
the
Father
.
But
thou
wilt
say
to
me
,
O
man
,
how
shall
I
seek
those
things
that
are
above
,
since
they
are
unsearchable
?
the
eye
hath
not
seene
them
,
the
care
hath
not
heard
them
,
and
the
minde
of
man
cannot
understand
them
?
I
may
answere
with
the
Apostle
in
that
same
place
,
Though
thy
hand
be
short
that
thou
canst
not
reach
to
them
,
yet
thy
heart
and
the
desires
thereof
are
not
so
:
Set
thy
affections
(
saith
the
Apostle
)
upon
them
.
But
for
the
more
particular
information
,
I
will
teach
thee
how
to
attaine
unto
them
.
If
thou
wouldest
seeke
thy
Father
that
is
in
heaven
,
and
in
seeking
,
finde
him
,
then
bee
carefull
of
three
things
:
Seeke
him
where
hee
may
be
found
,
seeke
him
how
hee
may
be
found
,
and
seeke
him
whilst
he
may
be
found
.
It
is
a
lamentable
pity
to
see
the
toile
and
travaile
of
men
in
this
time
:
for
they
weary
themselves
in
searching
and
seeking
out
the
heavens
,
the
ayre
,
the
sea
,
the
earth
,
and
when
they
have
found
them
,
the
more
that
they
know
of
them
the
greater
fooles
they
become
:
As
it
is
written
Rom.
1.
O
but
that
industrious
search
that
hath
the
promise
of
satisfaction
and
true
content
is
only
to
seeke
God
and
his
Heavenly
kingdome
:
To
the
atchievement
whereof
wee
must
first
seeke
him
where
he
may
bee
found
,
and
where
is
that
I
pray
you
?
Gregory
in
his
moralls
lib.
16.
cap.
15.
telleth
us
,
In
Sinu
matris
Ecclesiae
.
Not
in
St.
Dennis
in
France
,
not
in
St.
Iaques
or
Compostella
in
Spaine
,
not
in
St.
Patricks
Purgatory
in
Ireland
,
nor
at
the
holy
Grave
in
Jerusalem
:
No
,
no
,
if
at
any
time
he
was
found
there
made
manifest
unto
them
,
hee
hath
now
withdrawue
his
presence
to
the
Heavens
.
And
out
upon
their
folly
that
weary
themselves
in
seeking
him
by
such
sublunary
Pilgrimages
:
I
may
and
will
bee
bold
justly
to
say
what
the
Angells
said
to
Mary
Magdalen
:
Why
seekest
thou
the
living
amongst
the
dead
?
But
if
thou
wouldest
seeke
him
,
seek
him
in
his
Church
,
in
the
ministery
of
his
word
,
in
the
participation
of
his
Sacraments
;
and
in
the
sweet
Quire
of
the
praises
and
prayers
of
his
Saints
:
And
surely
if
thou
findest
him
not
there
in
the
smell
of
his
garments
,
thou
shalt
never
finde
him
in
the
fulnesse
of
his
glory
:
For
it
shall
be
with
all
of
us
,
as
it
was
with
the
two
Disciples
going
to
Emaus
,
whilst
hee
talked
with
them
,
and
opened
unto
them
the
Scriptures
,
their
hearts
did
burne
within
them
by
the
way
:
It
shall
bee
so
(
I
say
)
with
thee
O
man
:
if
thou
gettest
not
thy
heart
inflamed
with
a
sparke
of
his
love
in
the
way
,
when
thou
hearest
his
word
,
it
is
a
fearefull
testimony
,
that
thou
shalt
not
bee
satisfied
with
the
fulnesse
of
his
joy
in
the
life
to
come
:
For
it
is
the
sweet
smelling
relish
of
those
drops
that
we
get
in
his
word
,
that
maketh
us
to
follow
after
him
,
and
with
our
heart
to
pant
and
pray
till
wee
see
him
in
Sion
that
is
invisible
.
2
As
wee
must
seeke
him
where
hee
may
bee
found
,
so
wee
must
also
seeke
him
whilst
he
may
be
found
;
For
there
is
a
time
appointed
for
all
things
under
the
Sunne
.
A
due
time
,
wherein
if
we
seeke
we
shall
finde
,
and
a
preposterous
time
,
wherein
although
we
knocke
,
it
shall
not
be
opened
unto
us
.
This
precious
time
is
to
day
,
for
to
day
wee
must
heare
his
voice
:
This
is
the
acceptable
time
,
this
is
the
day
of
our
visitation
.
Remember
Esau
,
the
Foolish
virgius
,
and
the
Spouse
in
the
Canticles
.
3.
Lastly
,
let
us
seeke
him
how
he
may
be
found
:
and
as
for
this
,
know
that
though
he
be
sought
of
many
,
yet
hee
is
found
but
of
a
few
,
because
that
they
seeke
him
not
after
this
fashion
:
For
hee
that
would
finde
God
must
seeke
foure
manner
of
wayes
,
saith
Augustine
.
1.
Caste
&
unice
,
for
himselfe
and
his
owne
sake
,
seeking
nothing
but
in
him
,
and
for
him
,
knowing
that
the
fashion
of
this
world
perisheth
2.
Verè
&
sine
hypocrisi
,
truly
and
without
dissimulation
:
For
if
wee
draw
neere
him
with
our
mouthes
,
when
our
hearts
are
farre
from
him
,
he
will
cast
backe
the
dust
of
our
sacrifices
upon
our
faces
,
and
make
open
our
nakednesse
in
the
sight
of
our
enemies
.
3.
Fervidè
&
cum
zelo
.
For
the
Kingdome
of
heaven
suffereth
violence
,
and
the
violent
take
it
perforce
,
and
if
our
prayers
want
audience
,
it
is
because
they
want
heart
.
4.
Perseverantèr
&
continuo
.
For
it
had
been
better
for
us
never
to
have
knowne
the
way
of
truth
,
then
after
that
wee
have
knowne
it
,
that
we
should
looke
backe
with
Lots
Wife
,
or
desire
a
returne
with
Israel
to
the
Flesh-pots
of
Aegypt
.
And
now
Brethren
,
I
hope
I
have
made
the
first
part
of
this
prayer
cleere
unto
you
in
some
condition
:
For
in
it
I
have
shewed
you
the
love
of
the
inviter
,
God
,
who
is
become
Our
Father
:
I
have
shewed
you
the
communion
and
fellowship
of
your
society
,
they
are
all
our
owne
Brethren
and
Sisters
,
yea
fellow
members
with
us
,
of
that
mysticall
body
,
whereof
Jesus
Christ
is
the
Glorious
head
.
Thirdly
,
I
have
shewed
you
the
Glory
of
the
habitation
to
which
wee
are
invited
,
it
is
the
heaven
of
heavens
wherein
he
dwelleth
that
is
al-sufficient
.
What
now
resteth
,
but
as
those
parts
have
beene
severally
touched
,
and
in
them
,
you
instructed
:
So
now
for
conclusion
,
we
binde
them
up
againe
,
and
learne
you
in
a
composed
frame
to
say
aright
Our
Father
which
art
in
Heaven
.
And
to
the
effect
you
may
doe
so
,
and
bee
heard
in
so
doing
,
let
mee
request
you
for
Gods
sake
to
follow
his
counsell
who
hath
directed
you
thus
to
pray
:
Whensoever
thou
commest
before
God
to
intreat
him
as
thy
Father
which
is
in
heaven
,
learn
to
deny
thy selfe
,
and
to
follow
him
:
Deny
thy selfe
,
for
thou
art
altogether
unsufficient
,
and
follow
after
him
,
for
in
him
doth
all
fulnesse
dwell
.
Thou
art
insufficient
in
a
threefold
respect
.
1.
In
respect
of
Judgement
to
resolve
aright
.
2.
In
respect
of
wisedome
,
to
mannage
aright
3.
And
in
respect
of
power
to
bring
to
passe
.
In
respect
of
Judgement
,
for
we
are
blinde
,
and
know
not
the
things
of
God
.
In
respect
of
wisedome
to
mannage
,
for
with
David
and
Israel
,
wee
are
in
bringing
up
the
Arke
,
and
therefore
many
times
our
Vzzah
perisheth
.
In
regard
of
power
,
to
bring
to
passe
things
that
are
spirituall
,
wee
can
neither
will
nor
performe
;
For
Paul
may
plant
and
Apollos
water
,
but
God
giveth
the
increase
.
And
as
we
must
deny
our selves
,
so
we
must
also
follow
him
,
because
of
his
sufficiency
,
for
hee
is
all-sufficient
,
in
his
mercy
,
in
his
wisedome
,
in
his
power
,
and
in
his
truth
.
In
mercy
,
for
where
our
sinne
abounded
,
his
mercy
hath
superabounded
.
In
wisedome
,
for
hee
hath
so
wisely
reconciled
his
mercy
to
his
Justice
that
hee
is
satisfied
,
and
wee
saved
.
In
his
power
,
for
he
dwelleth
in
the
heavens
,
and
doth
on
the
earth
whatsoever
hee
willeth
.
In
his
truth
,
for
heaven
and
earth
shall
passe
away
,
but
one
jot
of
his
word
falleth
not
to
the
ground
:
If
we
seeke
him
he
will
bee
found
of
us
,
but
if
we
forsake
him
,
he
wil
forsake
us
too
.
LECT.
4.
Hallowed
bee
thy
name
.
AFter
the
Preface
,
wee
come
in
order
to
looke
to
the
Petitions
,
which
are
six
,
whereof
three
have
a
reference
to
God
,
and
three
unto
man
,
and
his
humane
weakenesse
:
In
handling
of
these
Petitions
,
this
shall
God
willing
be
the
path
wherein
wee
shall
walke
.
Wee
will
first
looke
to
the
order
of
the
Petition
,
and
see
in
what
distance
it
standeth
with
the
rest
.
And
then
wee
will
look
upon
the
matter
conteined
in
the
Petition
,
and
see
wherin
it
doth
concerne
us
.
The
order
of
this
Petition
is
cleere
and
easie
,
for
if
these
three
Petitions
which
concerne
God
bee
justly
preferred
to
those
which
concerne
man
,
then
of
necessity
that
Petition
which
doth
most
truly
point
out
Gods
honor
unto
us
should
first
have
place
:
and
that
is
this
.
For
it
doth
most
lively
represent
unto
us
the
care
of
Gods
glory
:
To
it
therefore
precedency
is
duly
given
.
Now
that
this
may
be
a
little
more
cleere
,
I
shall
labour
to
give
you
the
evidence
thereof
,
both
from
the
commandement
of
God
,
and
the
practise
of
his
Saints
.
Shall
we
looke
to
the
commandement
of
God
?
it
is
more
then
manifest
;
for
amongst
those
ten
Commandements
which
hee
gave
to
Israel
,
the
first
foure
which
concerne
himselfe
,
are
prefixed
to
those
other
sixe
which
concerne
but
us
:
And
amongst
these
foure
,
that
which
doth
most
eminently
and
evidently
set
forth
his
Glory
,
hath
both
preheminency
and
precedency
of
place
.
Answerable
unto
this
,
is
that
direction
of
Christs
,
Matthew
6.33
.
Seeke
first
the
Kingdome
of
God
and
the
righteousnesse
thereof
,
and
the
things
of
this
life
shall
be
cast
unto
you
.
As
God
by
the
authoritie
of
his
word
,
doth
require
this
of
us
:
So
also
at
all
times
it
hath
beene
the
practise
of
his
Saints
,
in
whom
the
Spirit
of
God
hath
dwelt
powerfully
,
ever
to
preferre
the
Glory
of
God
,
to
all
things
in
this
life
,
yea
to
their
owne
life
it selfe
.
Looke
to
the
practise
of
Moses
,
Exodus
32.
And
of
Paul
that
elect
vessell
of
Mercy
,
Rom.
9.3
.
Both
of
them
in
a
burning
zeale
to
the
honor
of
God
,
did
wish
themselves
to
bee
thrust
out
from
God
,
that
in
their
overthrow
,
his
honor
might
bee
the
more
manifested
.
Let
me
yet
adde
to
this
another
consideration
of
the
order
:
and
we
shall
see
that
it
is
not
without
reason
that
this
Petition
hath
the
precedency
.
For
in
it
I
finde
a
wonderfull
strain
of
the
wisedom
of
our
Redeemer
Christ
Jesus
.
In
the
preface
and
entry
of
this
prayer
,
he
hath
led
us
to
direct
our
Petitions
in
the
termes
of
affection
,
in
the
termes
of
faith
,
and
in
the
termes
of
feare
:
In
the
termes
of
affection
,
whilst
we
call
God
a
Father
:
In
the
termes
of
faith
,
whilst
we
call
him
our
Father
,
and
by
faith
make
him
to
be
ours
in
Christ
Jesus
:
And
in
the
termes
of
feare
,
whilst
we
acknowledge
his
power
in
heaven
and
in
earth
:
And
then
being
to
order
our
Petitions
,
either
according
to
the
riches
of
Gods
mercy
,
or
to
the
depth
of
our
misery
:
The
first
thing
that
we
are
desired
to
crave
of
God
is
a
heart
,
that
can
be
desirous
of
his
Glory
:
For
it
is
impossible
that
wee
should
at
any
time
walke
in
the
obedience
of
the
succeeding
Petitions
,
unlesse
that
our
hearts
be
first
inflamed
with
the
zeale
of
Gods
glory
:
For
if
wee
consider
aright
,
who
is
hee
that
can
ingeniously
say
,
let
thy
Kingdome
come
,
or
thy
will
be
done
on
earth
,
unlesse
he
bee
first
enamored
with
the
love
of
Gods
glory
?
Or
who
is
hee
that
can
content
himselfe
with
his
Daily
bread
,
or
hunger
and
thirst
for
the
Pardon
of
his
sinnes
,
or
strive
and
wrestle
against
Temptation
,
who
hath
not
his
heart
inflamed
with
the
sparkes
of
the
Glory
of
God
?
surely
amongst
the
sons
of
men
there
shall
not
bee
found
one
,
no
not
one
.
For
we
are
here
,
In
via
,
non
in
patria
.
Viatores
,
non
comprehensores
.
And
therefore
it
is
impossible
for
us
to
desire
the
reparation
of
the
lost
image
of
God
in
us
,
or
to
make
a
right
use
of
the
things
of
this
naturall
life
,
unlesse
God
illuminate
our
eyes
,
and
inflame
us
with
the
love
of
his
glory
,
who
dwells
in
glory
,
and
hath
cloathed
himselfe
with
glory
inaccessable
,
which
no
flesh
can
conceive
,
and
live
.
That
the
Jewes
should
have
had
a
chiefe
care
of
this
glory
,
it
was
well
demonstrated
unto
them
in
the
motto
of
their
High
Priests
,
that
was
on
their
frontlets
:
Sanctitas
Iehovae
.
The
High-priest
was
glorious
every
way
,
in
the
lower
hemne
of
his
garment
,
hee
had
a
fringe
interlaced
with
bells
,
and
pomegranats
of
gold
:
in
his
brestplate
he
had
the
Vrim
,
and
the
Thummim
:
on
his
shoulders
hee
had
two
Onix
stones
:
but
on
his
forehead
(
as
one
consecrated
to
the
service
of
God
)
hee
had
engraven
Holinesse
to
the
Lord
.
Wherein
hee
did
both
confesse
and
petition
:
confesse
that
God
was
holy
,
and
holinesse
it selfe
:
and
petition
him
that
he
would
make
him
holy
as
he
was
who
had
called
him
:
and
as
the
Jewe
was
thus
instructed
,
so
also
are
we
who
are
Gentiles
,
not
left
without
instruction
.
For
I
must
say
here
of
this
petition
what
Paul
spoke
of
faith
,
hope
,
and
charity
,
in
preferring
of
charity
to
the
other
two
,
hee
giveth
a
reason
:
Those
two
shall
evanish
,
but
charity
shall
convey
us
to
the
Kingdome
of
heaven
.
So
fareth
it
with
this
petition
:
the
rest
shall
all
so
evanish
:
Thy
kingdome
come
shall
cease
,
when
it
commeth
to
us
by
death
:
Thy
will
be
done
in
earth
shall
cease
,
when
wee
shall
rest
from
our
labours
,
and
our
workes
shall
follow
us
.
Give
us
this
day
our
daily
bread
shall
cease
,
when
wee
shall
eate
of
the
bread
of
life
.
Forgive
us
our
sinnes
shall
cease
,
when
wee
shall
enter
into
our
Masters
joy
.
Lead
us
not
into
temptation
shall
cease
,
when
God
shall
tread
death
,
sinne
,
and
sathan
under
our
feete
.
Thus
an
end
of
all
these
petitions
shall
come
,
only
this
one
shall
have
no
end
at
all
:
but
shall
be
like
to
him
,
to
whom
it
is
here
ascribed
:
for
hee
in
himselfe
is
A
and
Ω
,
the
first
,
and
the
last
;
so
shall
his
honour
and
glory
bee
also
like
unto
him
:
a
new
song
hee
shall
put
into
our
mouth
,
and
a
deepe
Hallelujah
in
the
secret
of
our
hearts
,
wherein
the
heavens
and
the
earth
,
and
the
hoasts
thereof
,
shall
onely
resound
the
praise
,
the
power
and
the
glory
of
God
,
for
whom
,
and
by
whom
all
things
were
made
;
to
him
bee
glory
for
ever
.
Amen
.
Now
after
the
order
let
us
come
to
the
words
of
the
Petition
.
It
hath
three
things
considerable
in
it
.
First
,
a
subject
;
secondly
,
an
attribute
;
thirdly
,
and
a
word
of
copulation
,
tying
the
Attribute
unto
the
Subject
.
The
Subject
is
Gods
name
:
the
Attribute
is
in
the
word
Hallowed
:
The
tye
of
copulation
is
Thy:
To
speake
somewhat
more
fully
of
this
purpose
,
it
shall
not
be
amisse
to
follow
the
order
either
of
the
civill
,
or
common
law
:
both
of
them
referre
the
whole
body
or
bulke
of
of
their
law
to
these
three
:
Ad
Personas
,
Res
,
&
Actiones
,
Iustin
.
lib.
1.
Instit.
titulo
2.
in
fine
.
Lancelot
.
institut
.
Iure
Canon
.
lib.
1.
Titus
.
3.
in
fine
.
Pardon
mee
a
little
to
invert
their
order
,
and
it
shall
serve
for
the
better
illustration
of
our
matter
.
In
handling
of
this
petition
,
three
things
are
to
be
considered
:
some
things
,
some
actions
,
some
persons
in
peculiar
.
The
thing
proposed
is
Gods
name
.
The
action
concerning
it
,
is
,
the
fanctifying
,
or
hallowing
thereof
.
The
peculiar
person
,
whose
name
should
be
sanctified
,
is
Gods
name
,
beyond
all
other
name
,
or
things
in
heaven
,
in
earth
,
or
under
the
earth
.
Let
us
now
come
to
the
Subject
of
this
Petition
:
Gods
name
.
For
understanding
hereof
,
know
;
that
names
of
things
are
the
notes
,
and
demonstrations
of
the
true
beeing
of
them
,
and
serve
to
represent
unto
our
understanding
the
true
knowledge
of
the
things
themselves
by
the
assistance
of
voice
and
aire
.
This
made
Aristotle
in
his
book
of
interpretation
to
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
This
is
cleare
by
the
denomination
of
all
the
creatures
of
God
:
for
as
the
folly
of
a
foole
is
knowne
in
nothing
more
,
then
in
denominating
of
things
amisse
:
so
is
the
wisdome
of
man
knowne
in
nothing
more
,
then
in
the
true
denomination
of
things
,
presented
before
him
:
This
being
the
sole
,
and
absolute
difference
betwixt
them
,
that
as
a
thing
doth
give
essence
to
the
name
,
so
the
name
giveth
a
declaration
of
the
thing
.
Res
est
nominis
ratio
,
nomen
est
rei
signum
.
But
lest
in
stead
of
playing
the
divine
,
I
should
seeme
to
play
the
Philosopher
,
let
mee
shew
you
that
names
are
of
three
sorts
.
First
,
some
given
to
the
creatures
by
man
.
Secondly
,
some
given
to
man
by
God
.
Thirdly
,
some
given
and
ascribed
by
God
to
himselfe
.
I
say
first
,
some
names
were
given
to
Gods
creatures
by
Adam
:
for
it
is
written
,
As
Adam
called
every
living
creature
,
so
was
the
name
thereof
:
This
was
a
part
of
that
image
of
God
imprinted
in
Adam
in
the
beginning
,
that
as
the
Parent
,
the
Master
,
and
Conquerour
of
all
Gods
creatures
,
he
imposed
names
unto
them
,
yet
was
not
this
his
soveraignty
absolute
,
but
subordinate
:
for
though
the
name
was
Adams
,
yet
the
workemanship
was
Gods
:
God
made
the
creatures
,
Adam
onely
was
the
godfather
unto
them
:
and
therefore
wee
see
,
that
Adam
who
gave
a
name
to
every
creature
,
yet
did
not
assume
a
name
to
himselfe
:
hee
named
the
creatures
,
but
God
named
him
,
and
called
him
Adam
.
Secondly
,
I
say
,
that
as
man
gave
names
to
the
creatures
,
so
God
giveth
a
name
to
man
:
as
is
evident
,
not
onely
in
that
which
he
gave
to
Adam
,
and
Evah
his
chiefe
creatures
,
but
also
in
those
which
hee
hath
sometimes
given
to
men
,
before
they
came
from
their
mothers
belly
:
as
to
Cyrus
,
Iosiah
,
Iohn
the
Baptist
,
and
to
Iesus
Christ
:
and
in
those
names
which
hee
did
change
from
a
naturall
to
a
spirituall
signification
:
as
Abram
to
Abraham
,
Sarai
to
Sarah
,
Iacob
to
Israel
,
and
Ieconiah
to
Coniah
:
shewing
us
,
that
as
our
parent
,
our
Master
,
and
our
Conqueror
,
he
both
gives
and
changes
names
unto
us
at
his
pleasure
.
Thirdly
,
I
say
,
God
taketh
a
name
to
himselfe
:
for
since
names
are
but
the
signification
of
things
that
are
,
and
of
that
which
they
are
;
none
can
give
a
name
to
God
,
because
none
doth
know
what
hee
is
:
for
he
is
infinite
,
and
wee
finite
,
he
is
incomprehensible
,
and
all
our
judgement
may
bee
comprized
within
a
spanne
,
onely
he
himselfe
,
who
hath
his
beeing
of
himselfe
,
and
giveth
a
beeing
to
all
things
that
are
,
can
of
himselfe
,
and
by
himselfe
declare
what
hee
is
,
and
make
his
name
knowne
unto
man
:
according
to
that
which
is
written
,
No
man
hath
seene
the
Father
at
any
time
,
save
the
Sonne
,
who
is
in
the
bosome
of
the
Father
;
neither
hath
any
man
knowne
the
Father
save
the
Son
,
and
hee
to
whom
the
Sonne
reveales
him
.
And
now
this
being
spoken
in
generall
concerning
names
:
it
rests
that
wee
looke
in
particular
to
the
name
of
God
.
And
if
any
shall
aske
the
meaning
thereof
,
I
answer
,
that
three
things
are
signified
by
it
:
his
essence
,
his
workes
,
and
his
word
:
for
the
name
of
God
is
two
wayes
taken
in
Scripture
.
First
,
essentially
,
secondly
,
with
relation
.
Essentially
,
it
is
taken
for
himselfe
,
as
in
the
20.
Psal.
The
name
of
the
God
of
Iacob
defend
thee
,
that
is
to
say
,
the
God
of
Iacob
defend
thee
.
And
againe
,
10.
Ro.
Whosoever
shall
call
on
the
name
of
the
Lord
shall
be
saved
:
that
is
,
whosoever
shall
call
on
the
Lord
:
relatively
,
the
name
of
God
in
Scripture
is
three
wayes
taken
;
for
his
attributes
,
his
workes
,
and
his
words
:
For
his
attributes
,
of
justice
,
or
of
mercy
;
looke
to
Pharaoh
:
I
will
get
my selfe
a
name
of
him
.
The
second
relation
of
it
is
to
his
word
,
and
the
truth
thereof
:
and
of
this
it
is
said
,
that
Ierusalem
was
the
place
which
hee
had
chosen
for
his
name
:
for
as
the
Law
was
given
from
Sinai
,
so
the
grace
of
the
Gospell
went
first
out
from
Ierusalem
.
And
lastly
,
his
name
is
relative
to
his
workes
:
for
so
is
it
written
:
God
is
knowne
in
Israell
,
and
in
Iudah
hee
hath
manifested
his
name
.
Vse
.
Now
having
in
some
measure
delineated
unto
you
,
him
that
is
invisible
:
not
as
he
is
knowne
of
us
,
but
as
he
manifesteth
himselfe
unto
us
in
his
attributes
,
his
word
,
and
his
workes
,
let
us
stay
a
little
,
and
draw
from
thence
some
comfort
to
our
owne
soules
:
which
surely
is
here
in
great
measure
to
bee
found
:
for
whilst
wee
looke
on
the
manner
of
the
revelation
,
how
God
hath
made
himselfe
known
to
us
by
his
name
:
who
is
hee
that
cannot
,
nor
will
not
infinitely
rejoyce
therein
?
For
it
is
true
indeed
,
that
many
times
,
and
in
divers
manners
,
God
made
himselfe
knowne
to
the
world
of
old
:
yet
all
were
but
clouds
in
respect
of
our
light
,
all
was
darknesse
in
respect
of
our
day
,
and
all
were
but
shadows
in
respect
of
that
sweet
Sun-shine
that
hath
now
appeared
unto
us
in
Jesus
Christ
his
Sonne
;
in
whom
hee
hath
made
his
name
fully
knowne
,
and
to
whom
in
our
flesh
hee
hath
given
a
name
farre
above
every
name
that
is
named
:
that
at
the
name
of
Jesus
made
manifest
in
our
flesh
,
every
knee
should
bow
,
both
of
things
that
are
in
heaven
and
in
earth
.
But
thou
wilt
inquire
of
me
(
O
man
)
Did
not
God
make
himselfe
knowne
by
his
name
to
Adam
,
to
Moses
,
to
Abraham
,
Isaack
,
Iacob
,
and
the
Prophets
:
And
by
these
his
names
,
point
out
to
them
the
fulnesse
of
his
grace
in
Jesus
Christ
?
I
answer
thee
,
It
is
true
indeed
but
the
difference
of
the
revelation
is
great
:
for
God
in
the
manifesting
of
his
name
unto
us
,
hath
now
done
it
more
neerly
,
more
cleerely
,
more
fully
,
and
more
familiarly
.
First
,
more
neerly
:
for
what
is
neerer
to
us
then
our
nature
,
which
he
did
assume
,
hee
became
flesh
of
our
flesh
,
and
bone
of
our
bone
,
yea
like
unto
us
in
all
things
sinne
onely
excepted
,
that
wee
might
bee
made
to
God
in
him
,
flesh
of
his
flesh
,
and
bone
of
his
bone
in
a
spirituall
regeneration
.
Secondly
,
more
clearely
:
for
they
saw
but
darkly
,
and
under
a
veile
,
but
wee
have
seene
him
in
the
prime
,
and
strength
of
his
light
:
for
it
is
written
,
All
these
things
were
but
shadowes
of
things
to
come
,
but
the
body
was
Christ
Iesus
.
Galat.
2.
Thirdly
,
more
fully
:
for
he
hath
kept
back
no
part
of
the
counsell
of
the
Father
from
us
,
which
was
necessary
to
our
salvation
.
Fourthly
,
more
familiarly
:
for
what
could
be
more
familiar
,
then
to
have
the
Sonne
of
God
walking
in
our
flesh
amongst
us
thirty
three
yeares
and
an
halfe
?
And
what
greater
familiarity
,
then
to
make
both
Jew
and
Gentile
,
who
were
estranged
from
God
,
to
bee
one
in
himselfe
?
Let
us
therefore
boldly
looke
upon
him
in
the
revelation
of
his
name
:
and
learne
in
every
thing
in
heaven
or
in
earth
,
on
the
which
we
set
our
eyes
,
to
reverence
this
great
and
mighty
name
,
the
Lord
our
God
.
This
being
spoken
concer-cerning
the
subject
of
the
petition
,
the
Attribute
now
followeth
in
order
to
bee
considered
:
and
it
is
laid
before
us
,
in
a
word
of
sanctification
or
hallowing
:
Hallowed
bee
thy
name
.
For
understanding
hereof
,
wee
will
first
looke
what
it
is
to
hallow
or
sanctifie
:
Secondly
,
in
whose
power
it
lyeth
to
sanctifie
:
Thirdly
,
how
Gods
name
is
hallowed
,
or
can
be
sanctified
of
us
.
First
,
to
hallow
or
to
sanctifie
any
thing
is
,
to
vindicate
the
same
from
any
absurd
or
profane
use
to
its
owne
holy
and
proper
end
:
and
therefore
to
hallow
Gods
name
,
is
to
vindicate
it
from
all
abuse
whatsoever
,
and
to
attribute
to
it
the
due
honour
and
glory
thereof
.
But
let
this
be
made
a
little
more
cleare
.
Secondly
,
God
sometimes
halloweth
:
man
sometimes
halloweth
:
and
God
,
and
man
both
do
sometimes
hallow
.
God
hallowed
man
by
creation
making
him
to
his
image
:
God
halloweth
man
by
regeneration
in
the
day
of
his
new
birth
:
and
God
shall
totally
and
finally
hallow
man
in
the
day
of
his
totall
and
finall
redemption
:
so
that
whatsoever
God
halloweth
it
is
positively
hallowed
:
Man
halloweth
God
,
not
by
making
him
blessed
,
for
what
can
a
finite
creature
adde
to
the
felicity
of
the
great
and
infinite
Creator
?
Man
therfore
halloweth
Gods
name
,
but
declaratively
,
when
hee
confesseth
to
the
honour
and
glory
of
God
,
that
hee
hath
nothing
,
but
that
which
hee
hath
received
:
and
when
hee
giveth
praise
unto
him
for
the
same
.
So
that
the
hallowing
,
and
sanctification
of
God
to
man
,
in
respect
of
mans
to
him
back
againe
,
is
as
the
cause
to
the
effect
,
or
as
Gods
election
,
knowledge
,
&
love
to
us
from
eternity
,
causeth
our
election
,
knowledge
,
&
love
of
God
back
againe
in
time
.
Finally
,
there
be
some
things
that
God
and
man
both
halloweth
:
and
these
are
persons
,
times
places
:
i.
his
Ministers
,
his
Sabbaths
,
and
his
Churches
:
for
these
God
hath
hallowed
,
and
consecrated
to
himselfe
.
Man
halloweth
them
by
observing
and
keeping
them
holy
without
prophanation
,
and
sanctifying
himselfe
in
them
,
and
by
them
.
To
speake
then
in
a
word
:
Gods
name
is
hallowed
two
wayes
:
notionally
,
and
practically
.
Notionally
,
when
wee
acknowledge
him
aright
,
and
in
the
thoughts
of
our
heart
do
yeeld
unto
him
that
due
reverence
which
becommeth
the
creatures
to
give
to
the
Creator
.
Practically
,
when
in
the
tenour
of
our
lives
we
do
rightly
acknowledge
the
truth
of
his
word
,
the
riches
of
his
mercy
,
the
equity
of
his
justice
,
and
the
majestie
of
his
workes
.
Vse
.
Now
that
wee
may
make
use
of
this
Petition
,
let
us
call
to
minde
a
little
what
hath
beene
said
:
that
under
the
name
of
God
was
understood
his
essence
,
his
word
,
and
his
worke
:
his
essence
we
cannot
hallow
,
for
wee
can
adde
nothing
to
that
which
is
infinite
;
neither
can
we
declare
it
sufficiently
;
for
here
wee
know
but
in
a
part
,
and
see
but
in
a
part
.
Gods
name
is
honoured
in
his
word
;
First
,
when
it
is
reverenced
.
Secondly
,
when
it
is
trusted
.
Thirdly
,
when
it
is
obeyed
.
First
,
when
it
is
reverenced
,
not
as
the
word
of
man
,
but
as
the
word
of
God
:
for
this
cause
the
Apostle
St
Paul
,
at
Corinth
,
preached
not
in
the
vaine
inticing
eloquence
of
humane
wisdome
,
lest
the
crosse
of
Christ
should
be
of
no
effect
.
Secondly
,
when
it
is
trusted
:
for
want
of
this
trust
the
old
world
was
drowned
,
and
Moses
debarred
the
land
of
Canaan
:
and
mockers
in
the
last
time
,
shall
receive
a
judgement
that
lingers
not
.
Thirdly
,
when
it
is
obeyed
:
and
men
walke
worthy
of
the
calling
wherunto
they
are
called
.
The
want
of
this
made
Eli
his
house
desolate
,
and
Shilo
a
mockingstocke
.
The
want
of
this
made
the
sword
to
stay
on
the
house
of
David
:
&
surely
the
want
of
this
,
shall
one
day
beare
witnesse
against
the
children
of
this
generation
.
One
thing
resteth
,
to
honour
God
in
his
workes
;
and
this
sort
of
sanctification
is
threefold
,
according
to
the
threefold
estate
of
his
creatures
,
for
some
of
them
wee
contemplate
onely
,
some
of
them
wee
acquire
with
toyle
and
much
travell
,
and
some
of
them
wee
use
with
freedome
and
true
liberty
.
Wee
contemplate
the
Sunne
,
the
Moone
,
and
the
starres
,
all
made
for
the
glory
of
God
,
and
the
praise
of
his
name
:
we
possesse
the
earth
,
&
the
seas
with
toyle
,
difficulty
,
and
paine
:
wee
use
with
liberty
,
and
freedome
,
our
meate
,
our
drinke
,
and
our
apparell
:
In
the
first
wee
honour
God
,
if
from
the
excellencie
of
the
creature
,
wee
looke
up
to
the
admirable
glory
of
the
Creatour
.
In
the
second
we
honour
God
,
whilst
we
care
for
them
not
with
a
thornie
,
but
a
sober
care
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
the
last
,
wee
honour
God
whilst
wee
sanctifie
their
use
by
the
word
,
by
prayer
,
and
by
sobriety
.
But
shall
not
man
honour
God
in
the
words
of
his
mouth
also
?
Yes
surely
,
but
because
hee
who
honoureth
God
in
his
heart
,
doth
also
honor
him
with
his
mouth
,
&
è
contra
,
by
the
one
wee
shall
easily
judge
of
the
other
.
For
this
,
it
is
that
the
wicked
man
is
reproved
.
Psalme
50.
And
that
Christ
commandeth
Sathan
to
be
silent
(
speaking
out
of
a
possessed
man
)
for
hee
knew
that
his
name
would
be
dishonoured
,
whilst
it
was
named
out
of
the
mouth
of
the
father
of
lyes
:
let
our
speech
therefore
bee
powdered
with
salt
.
Now
onely
resteth
the
word
of
appropriation
.
Thy
,
which
is
set
as
a
band
and
tye
knitting
the
Attribute
of
prime
honour
to
the
subject
of
name
;
for
it
is
said
,
Hallowed
be
thy
name
.
For
understanding
whereof
,
let
us
remember
that
the
Pronoune
thy
is
possessive
,
and
pointeth
out
to
us
the
chiefe
and
prime
person
,
to
whose
name
honour
and
glory
do
chiefly
and
most
duely
belong
.
For
though
there
bee
many
names
,
or
rather
,
many
things
named
:
in
heaven
,
in
earth
,
and
under
the
earth
:
yet
is
there
not
any
name
,
to
which
honour
,
and
glory
doth
of
debt
,
and
duty
belong
,
but
onely
to
the
name
of
God
,
and
that
in
three
respects
.
First
,
because
by
him
is
named
all
the
family
,
that
is
either
in
heaven
,
or
on
earth
.
Secondly
,
because
by
his
sufferings
,
and
victorious
triumphs
over
his
adversaries
,
he
hath
obtained
a
name
farre
above
all
other
,
not
onely
that
is
in
this
world
,
but
also
in
that
which
is
to
come
.
Thirdly
,
because
there
is
no
other
name
;
by
the
which
we
can
bee
saved
,
but
by
the
name
of
Jesus
Christ
the
just
.
Now
then
,
since
by
the
Pronounce
thine
,
is
understood
the
name
of
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
,
the
whole
Trinity
,
whose
actions
ad
extra
,
as
they
are
undivided
:
so
their
honour
quoad
nos
,
should
bee
undivided
also
.
For
as
their
essence
is
one
,
and
their
majesty
coeternall
,
so
should
their
glory
bee
coequall
:
according
to
that
which
is
written
:
My
honour
is
mine
,
and
my
glory
I
will
not
give
to
another
.
Let
him
bee
ashamed
that
in
any
wise
doth
ascribe
that
which
is
due
to
God
,
either
to
Angell
,
or
Saint
departed
:
The
distinctions
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
be
no
shelter
of
their
errour
,
wee
reverence
their
memory
,
wee
blesse
God
in
behalfe
of
them
,
and
wee
wish
from
God
the
consummation
of
their
glory
:
but
to
beleeve
in
them
,
to
call
upon
them
,
or
to
bow
before
their
images
,
or
to
adore
their
relicts
,
as
wee
have
no
warrant
for
it
,
so
let
us
abhorre
to
doe
it
:
lest
it
be
enquired
of
us
,
Who
hath
required
these
things
at
your
hands
,
Esai
1.12
.
They
have
already
entered
in
their
Masters
joy
:
Requiescant
in
pace
:
Let
us
labour
to
follow
their
example
,
and
let
us
sigh
for
their
consummation
,
as
they
crie
for
our
addition
:
for
they
cannot
bee
perfect
in
full
perfection
without
us
.
Amen
.
LECTIO
5.
Thy
kingdome
come
.
IN
handling
of
this
Petition
,
I
will
observe
the
order
proposed
in
the
last
:
first
I
will
looke
on
the
reference
of
the
words
:
both
with
the
preceding
and
subsequent
petitions
,
and
then
on
the
matter
comprised
and
contained
in
them
.
The
site
and
posture
of
this
Petition
is
worthy
of
remarke
:
first
,
because
of
the
reference
it
hath
with
the
preceding
petition
:
And
secondly
,
because
of
that
reference
it
hath
with
those
petitions
which
succeed
.
The
dependance
it
hath
with
the
former
Petitions
is
:
That
in
the
last
petition
,
wee
craved
that
Gods
name
might
be
hallowed
:
that
is
to
say
,
that
the
Majestie
and
holinesse
which
is
in
himselfe
,
and
is
Himselfe
,
(
for
whatsoever
is
in
God
is
God
)
that
Justice
,
Mercy
,
and
power
that
is
in
his
workes
:
that
truth
,
righteousnesse
,
and
equity
which
is
in
his
word
,
may
not
only
be
knowne
and
manifested
to
man
,
but
also
received
,
honored
and
obeyed
by
man
,
in
such
manner
as
is
fit
and
due
to
so
great
a
Majestie
,
and
so
dread
a
name
:
So
now
in
this
Petition
hee
sheweth
us
the
way
how
to
doe
it
:
Namely
,
by
submitting
our selves
(
as
members
of
his
Kingdome
)
to
his
supreme
Soveraignty
,
for
then
chiefely
and
ever
till
then
is
the
name
of
God
duely
honored
by
man
,
when
man
by
his
due
and
lawfull
obedience
testifieth
himselfe
to
bee
a
subject
in
his
Kingdome
,
and
a
member
of
his
incorporation
.
Againe
,
as
this
is
the
reference
it
hath
with
the
precedent
Petition
:
So
hath
it
also
a
necessary
dependance
with
that
which
immediately
succeedeth
:
For
in
the
words
next
following
,
we
crave
that
Gods
will
may
be
done
:
But
it
is
certaine
no
man
can
doe
Gods
will
,
but
hee
who
is
a
member
of
his
Kingdome
:
Nor
can
any
man
keepe
the
law
of
God
but
by
his
grace
.
Iohn
3.24
.
Psalme
119.32
.
For
though
our
workes
should
be
accomplished
from
the
beginning
of
the
world
,
yet
are
they
all
but
abomination
in
the
presence
of
God
,
till
our
persons
be
first
acceptable
unto
him
in
Christ
Jesus
.
1.
Cor.
13.3
.
here
then
is
the
true
reason
of
this
position
,
he
that
would
either
hallow
or
honor
the
name
of
God
,
or
desire
to
performe
his
will
,
must
have
a
care
,
first
to
be
devised
,
and
made
a
member
of
his
Kingdome
;
for
the
name
of
God
can
never
bee
truly
honored
,
nor
his
will
truly
obeyed
,
by
any
,
but
those
who
are
true
members
of
his
Kingdome
.
But
it
may
bee
enquired
,
cannot
a
wicked
man
doe
the
will
of
God
?
I
answere
,
that
a
wicked
man
may
doe
the
thing
that
is
good
,
as
Ioab
may
give
good
counsell
,
Iudas
may
remember
the
poore
,
A
Hypoerite
like
Achab
may
be
humbled
,
A
vicious
man
may
cite
and
speake
Scripture
,
but
all
is
abhomination
,
for
two
causes
.
First
,
their
persons
are
not
acceptable
,
they
have
no
portion
in
David
,
nor
inheritance
in
Iesse
.
Secondly
,
whatsoever
they
doe
,
they
doe
it
not
in
that
sincerity
,
nor
right
intention
towards
the
honor
of
God
as
doth
become
,
but
what
they
doe
is
in
hypocrisie
to
be
seen
of
men
,
and
to
procure
honor
and
glory
to
themselves
,
and
for
this
cause
God
casteth
backe
the
dust
of
their
sacrifices
in
their
faces
,
and
manifesteth
their
wickednesse
both
to
men
and
Angells
;
Then
O
man
if
thou
dost
desire
that
the
name
of
God
may
be
hallowed
and
honored
by
thee
:
Or
desirest
that
his
will
bee
done
in
thee
,
or
by
thee
:
Labour
then
I
pray
thee
that
thou
maist
be
made
a
member
of
his
Kingdome
,
for
as
many
as
are
called
by
the
Spirit
of
God
,
are
the
sons
of
God
,
and
if
the
Spirit
of
him
that
raised
JESVS
from
the
dead
doth
dwell
in
our
mortall
bodies
,
our
mortall
bodies
shall
then
also
be
raised
by
it
:
But
if
this
incorporation
shall
bee
wanting
:
though
we
should
give
our
bodies
to
be
burnt
in
the
fire
,
yet
shall
it
not
availe
us
.
For
as
we
live
strangers
from
the
life
of
God
,
strangers
shall
wee
likewise
die
;
and
rising
strangers
to
his
Grace
,
we
shall
be
thrust
out
as
strangers
from
his
Glory
,
to
the
suffering
of
that
worme
that
dyeth
not
,
and
of
that
fire
that
never
is
extinguished
.
Now
let
us
come
to
the
words
,
and
consider
what
is
contained
in
them
.
I
finde
in
them
three
things
;
a
Subject
,
an
Attribute
,
and
a
Copulation
.
The
Subject
is
a
Kingdome
;
the
Attribute
is
a
comming
;
and
the
word
of
Copulation
,
Thy.
Kingdome
.
For
understanding
of
this
we
must
know
that
there
is
a
threefold
Kingdome
:
Of
man
,
of
Sathan
,
and
of
God
.
The
Kingdome
of
man
is
that
preheminency
and
soveraignty
which
God
in
his
wisedome
hath
established
amongst
men
,
giving
to
some
authority
to
command
,
and
to
others
a
commandement
to
obey
:
and
that
for
shunning
of
confusion
and
disorder
amongst
the
sonnes
of
men
,
and
the
children
of
nature
.
And
to
testifie
that
God
is
the
God
of
Order
,
and
not
of
confusion
,
he
hath
in
his
wisedome
set
a
distinction
amongst
his
creatures
by
way
of
soveraignty
,
three
manner
of
waies
.
1.
He
hath
given
a
Kingdome
and
soveraignty
to
the
celestiall
bodies
.
2.
He
hath
given
and
established
a
Kingdome
and
soveraignty
in
man
.
3.
Hee
hath
given
a
Kingdome
and
soveraignty
to
man
.
The
soveraignty
and
Kingdome
given
to
the
celestiall
bodies
,
is
two-fold
:
Of
influence
,
and
of
dominion
.
The
soveraignty
of
influence
,
is
acknowledged
in
nature
,
and
by
all
the
children
of
nature
:
For
not
only
doe
these
celestiall
bodies
expresse
their
influence
on
the
earth
,
the
sea
,
and
the
fruits
thereof
:
But
also
on
man
,
and
the
naturall
body
of
man
.
For
man
having
his
body
composed
of
the
temperature
of
the
foure
Elements
;
Fire
,
Ayre
,
Earth
,
and
Water
,
it
doth
sensibly
feele
the
influence
of
these
celestiall
bodies
in
the
mutation
and
alteration
of
his
health
and
constitution
.
And
as
God
hath
given
a
soveraignty
of
influence
,
so
hath
he
likewise
given
a
soveraignty
of
dominion
.
For
it
is
written
,
Gen:
1.16
.
Hee
made
two
Great
lights
:
the
Sunne
the
greater
light
to
rule
the
day
,
and
the
Moone
the
lesser
light
to
rule
the
night
.
As
he
gave
a
Kingdome
and
soveraignty
to
the
celestiall
bodies
:
So
did
he
also
establish
a
soveraignty
and
Kingdome
on
man
;
For
hee
gave
unto
him
soveraignty
and
dominion
over
the
fishes
of
the
Sea
,
the
fowles
of
the
Ayre
,
and
over
every
living
thing
that
moveth
on
the
earth
.
Neither
did
hee
alone
subjugate
the
unreasonable
creatures
unto
him
:
But
what
is
more
,
hee
did
(
by
his
wisedome
)
establish
a
soveraignty
to
man
,
amongst
men
and
the
sonnes
of
men
.
For
amongst
them
he
hath
in
his
wisdome
appointed
some
to
be
Masters
,
some
to
be
servants
,
some
to
be
Parents
,
some
to
bee
children
,
some
to
bee
husbands
,
some
to
bee
wives
,
some
to
bee
Judges
,
some
to
be
people
,
some
to
bee
Ministers
,
some
to
be
hearers
,
some
to
bee
Princes
,
and
some
to
bee
subjects
.
And
in
all
of
these
,
what
hath
hee
done
but
imprinted
in
man
the
Characters
and
vestiges
of
his
owne
primacy
and
authority
:
For
as
he
is
God
ouer
all
,
and
in
all
blessed
for
ever
:
So
hee
hath
given
unto
man
as
the
chiefe
and
soveraigne
of
his
creatures
,
a
chiefe
and
soveraigne
authority
,
not
only
over
his
fellow
creatures
,
but
also
over
his
fellow
Brethren
,
that
in
man
,
as
the
little
world
,
man
might
perceive
the
soveraignty
of
God
the
creator
and
Soveraigne
of
the
whole
world
.
Last
of
all
he
hath
set
and
established
a
Kingdome
and
soveraignty
in
man
,
and
that
was
the
Kingdome
and
soveraignty
of
the
image
of
God
in
man
.
For
as
some
celestiall
bodies
have
a
Kingdome
over
the
inferiour
bodies
;
As
man
hath
authority
over
the
creatures
and
his
fellow
Brethren
;
So
God
hath
a
Kingdome
in
man
,
wherein
the
soule
of
man
is
that
throne
whereon
he
doth
sit
.
The
conscience
is
Gods
immediate
deputy
,
his
assessors
are
the
light
of
knowledge
and
understanding
writing
out
a
law
,
his
Sheriffe
or
Justice
of
peace
is
the
will
,
The
common
people
whom
he
ruleth
,
are
the
affections
.
Now
in
all
of
these
being
composed
and
drawne
up
to
an
universall
bulke
and
incorporation
,
the
image
of
God
stood
in
man
.
For
as
man
was
created
the
immediate
King
of
the
world
,
So
God
did
let
him
see
that
hee
was
his
immediate
King
and
Superiour
:
And
least
that
at
any
time
hee
should
waxe
proud
and
evanish
,
he
established
a
spirituall
Kingdome
in
man
.
Both
that
he
might
bee
subdued
to
him
that
made
him
,
and
that
he
might
learn
to
rule
aright
the
Kingdome
concreded
unto
him
.
This
then
is
the
Kingdome
of
man
,
a
Kingdome
over
his
fellow
creatures
,
a
Kingdome
over
his
fellow
Brethren
,
a
Kingdome
over
his
innated
affections
.
Sathan
also
hath
a
Kingdome
:
now
will
you
enquire
what
that
Kingdome
is
?
It
must
be
answered
,
it
is
no
true
Kingdome
,
it
is
but
a
tyrannick
usurpation
,
like
that
of
Ieroboam
the
sonne
of
Nebot
who
made
Israell
to
sinne
,
or
like
that
of
the
Bramble
,
who
became
King
of
the
trees
of
the
forrest
.
That
it
is
no
true
Kingdome
,
it
is
cleere
out
of
these
severall
instances
:
And
the
instances
of
his
usurpation
are
foure
.
-
1.
His
inauguration
.
-
2.
His
Vassalls
.
-
3.
His
government
.
-
4.
His
remuneration
or
reward
.
His
inauguration
in
the
first
place
doth
cleere
this
:
For
he
is
neither
borne
to
bee
a
King
,
nor
chosen
to
bee
King
.
Not
borne
a
King
,
for
hee
is
but
a
creature
,
and
there
is
no
true
King
but
the
Creator
,
who
is
the
King
of
Kings
and
the
Lord
of
Lords
.
And
as
he
is
not
a
King
by
birth
,
so
also
he
is
not
a
King
by
election
,
for
none
have
chosen
him
to
be
King
over
them
:
Yea
all
that
he
possesseth
he
doth
possesse
by
Tyranny
.
Hee
said
to
Christ
in
the
day
of
his
temptation
,
All
these
are
mine
.
But
he
lied
(
for
the
earth
is
the
Lords
and
the
fulnesse
thereof
)
in
it
,
Sathan
hath
not
one
foot
breadth
but
what
hee
either
robs
or
usurpes
.
2.
His
Vassalls
shew
also
his
illegitimation
,
for
as
it
is
in
the
Kingdome
of
God
,
so
is
it
also
in
the
true
and
lawfull
Kingdomes
of
men
.
In
Gods
Kingdome
,
as
he
giveth
a
law
,
so
they
obey
,
and
say
,
Thy
Will
be
done
in
earth
as
it
is
in
heaven
.
He
is
the
shepheard
they
are
the
flock
:
His
sheep
heare
his
voice
and
they
will
not
follow
a
stranger
.
In
the
Kingdome
of
Sathan
it
is
otherwise
,
they
are
all
children
of
disobedience
,
howsoever
conspiring
an
evill
,
yet
unto
every
good
worke
they
are
reprobate
:
Of
whom
the
true
Christian
may
say
as
Iacob
said
of
Simeon
and
Levi
,
They
are
brethren
in
evill
,
but
in
their
secret
let
not
my
soule
come
,
and
my
glory
be
not
thou
joyned
with
their
Assembly
.
3.
In
his
government
,
how
ruleth
he
I
pray
you
?
Not
as
a
true
soveraigne
,
but
as
a
trecherous
usurpator
.
Hee
hath
no
part
in
man
,
but
that
which
he
hath
stolne
.
For
he
steales
,
First
light
out
of
the
understanding
;
then
true
desire
out
of
the
affections
:
and
thereafter
,
full
authority
and
commandement
out
of
the
will
.
Where
I
pray
you
had
hee
ever
place
since
his
fall
but
what
he
stole
?
He
stole
away
by
a
lie
the
heart
of
Eve
from
God
,
the
heart
of
Cain
from
his
brother
,
the
heart
of
Cham
from
his
father
,
the
heart
of
Esau
from
his
blessing
,
the
heart
of
Ieroboam
from
his
God
,
and
the
heart
of
Iudas
from
the
Saviour
of
the
world
.
Yea
now
he
is
amongst
us
,
and
he
is
likewise
stealing
,
either
our
hearts
from
the
word
by
sleepe
,
or
the
seed
of
the
word
out
of
our
hearts
,
that
it
may
not
take
root
and
bring
forth
increase
to
our
peace
.
4.
His
usurpation
is
knowen
in
his
remuneration
and
reward
.
A
true
King
rewards
answerably
the
service
of
a
good
subject
:
and
when
hee
findes
his
coffers
emptie
,
hee
will
coyne
occasions
to
gratifie
his
faithfull
servant
.
God
acclaimes
this
to
himselfe
,
as
a
part
of
his
distributive
justice
.
Who
ever
amongst
you
kindled
a
fire
upon
my
Altar
in
vaine
?
And
againe
,
Try
me
if
I
shall
not
blesse
thee
.
No
,
in
this
he
hath
made
all
flesh
unexcusable
:
For
he
maketh
his
sunne
to
shine
upon
the
good
and
upon
the
bad
:
and
his
raine
to
fall
upon
the
wicked
as
upon
the
righteous
.
Neither
is
this
alone
the
goodnesse
of
God
,
to
be
liberall
in
his
dispensation
,
for
hee
neither
denyeth
nor
upbraideth
.
But
amongst
the
sonnes
of
men
also
,
it
hath
even
in
nature
beene
accounted
foule
and
base
to
bee
ingrate
.
Alexander
could
say
to
Permenio
,
it
is
not
enough
for
Alexander
to
give
;
Pharaoh
could
say
to
Ioseph
,
Only
in
the
Throne
shall
I
be
before
thee
:
and
Herod
(
though
in
an
evill
course
)
can
say
,
Aske
of
mee
to
the
halfe
of
my
Kingdome
I
will
not
deny
it
:
Onely
this
base
slave
Sathan
,
who
hath
nothing
but
what
hee
hath
usurped
and
stolen
:
can
both
trecherously
entice
the
sinne
,
and
thereafter
cruelly
torment
for
sinne
:
greedy
by
his
temptation
,
to
make
a
proselite
:
and
by
his
torture
and
ingratitude
to
make
a
reprobate
.
The
Kingdome
of
man
,
and
the
kingdome
of
Sathan
being
thus
pointed
out
:
it
rests
only
,
that
wee
looke
on
the
Kingdome
of
God
,
of
the
which
it
is
said
Thy
Kingdome
come
.
Of
this
wee
must
enquire
what
it
is
,
and
then
how
manyfold
it
is
.
Gods
Kingdome
is
that
spirituall
rule
and
authority
,
which
he
hath
in
man
through
Christ
:
communicating
to
him
his
grace
in
this
life
;
and
keeping
him
by
the
power
of
his
spirit
,
through
faith
,
to
eternall
glory
.
This
Kingdome
is
different
from
the
former
two
:
For
as
concerning
the
Kingdomes
of
men
,
they
were
subordinate
and
under
anothers
authority
:
This
is
suprem
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
himself
&
from
himself
.
The
Kingdom
of
Sathan
was
usurped
,
and
trecherously
ingrate
:
This
is
due
,
authoritative
,
and
liberall
.
This
being
knowne
,
for
the
nature
of
this
Kingdome
:
wee
will
now
enquire
a
little
of
the
severall
kindes
thereof
.
Know
then
that
the
Kingdome
of
God
is
three-fold
.
1.
He
hath
a
Kingdome
of
power
.
2.
A
Kingdome
of
grace
.
3.
And
a
Kingdome
of
glory
.
The
first
is
an
externall
,
the
second
an
internall
,
the
third
an
eternall
Kingdome
.
By
the
first
hee
ruleth
all
his
creatures
:
All
the
sonnes
of
men
;
and
all
the
divells
in
hell
also
.
He
ruleth
the
creatures
,
for
his
voice
maketh
the
foundations
of
the
earth
to
shake
:
The
Cedars
of
Lebanon
to
tremble
,
and
the
goats
of
a
thousand
mountaines
to
calve
:
He
ruleth
the
sonnes
of
men
,
either
doing
in
them
his
will
,
by
his
Spirit
of
grace
,
or
doing
upon
them
his
will
,
by
the
stroake
of
his
justice
.
He
ruleth
the
divells
in
hell
also
:
For
howsoever
they
goe
about
like
roaring
Lions
seeking
to
devoure
us
:
Yet
hath
he
kept
a
bridle
in
their
lips
,
and
a
hooke
in
their
nostrells
,
so
that
they
cannot
doe
what
they
would
;
for
as
their
Master
himselfe
confesseth
concerning
Iob
:
Whom
can
harme
the
man
whom
the
Lord
hedgeth
about
.
Vse
.
But
that
wee
may
make
use
of
these
things
to
our
comfort
:
Let
us
looke
on
the
Kingdome
of
God
in
the
second
signification
,
which
is
his
Kingdom
of
grace
.
Wherin
we
must
understand
that
this
internall
Kingdome
of
God
,
whereby
he
ruleth
in
the
hearts
of
men
,
hath
an
opposite
Kingdome
,
rebelling
against
it
,
to
wit
,
the
Kingdome
of
Sathan
,
for
the
overthrow
whereof
,
and
the
maintenance
of
his
owne
,
God
hath
established
in
this
his
militant
Church
and
Kingdome
,
these
things
.
1.
A
King
,
and
some
subordinate
subjects
.
2.
Oathes
of
allegiance
.
3.
Lawes
for
obedience
.
4.
Punishment
for
offendors
.
5.
And
rewards
for
well-doers
.
The
King
is
God
himselfe
:
A
Trinity
in
unity
,
and
unity
in
Trinity
:
The
Father
,
the
Son
,
and
Holy
Ghost
:
God
one
in
Essence
,
but
distinguished
in
Persons
.
The
Subjects
of
this
Kingdome
are
all
the
Saints
of
God
,
from
the
first
Adam
to
the
last
man
that
shall
stand
upon
the
earth
:
The
Fathers
before
the
flood
,
the
Patriarkes
after
the
flood
:
The
Prophets
under
the
law
:
The
Apostles
under
the
Gospell
:
The
Martyrs
their
successors
:
and
we
who
are
now
in
the
end
of
time
,
become
their
fellow
Brethren
,
as
the
posterity
of
Iacob
dwelling
in
the
tents
of
Shem.
And
finally
,
all
that
shall
beleeve
the
Gospell
of
Jesus
;
for
now
there
is
no
more
Jew
nor
Gentile
,
nor
Grecian
,
nor
Barbarian
,
nor
bond
,
nor
free
,
but
all
are
in
Christ
Jesus
.
Our
Oath
of
allegiance
we
have
given
in
our
baptisme
and
communion
with
him
at
his
table
.
In
the
first
,
a
vowing
to
bee
his
people
as
hee
is
our
God
:
In
the
second
,
promising
to
grow
up
in
him
,
and
in
the
grace
given
us
,
untill
hee
consummate
his
grace
with
his
Glory
.
The
law
of
this
Kingdome
is
that
which
is
written
partly
in
the
tenor
of
the
law
,
and
partly
in
the
tenor
of
the
Gospell
.
Neither
so
sharpe
as
alwaies
to
have
their
censure
written
in
the
blood
of
the
offendor
,
like
Draces
lawes
:
nor
yet
so
remisse
,
that
partiality
might
make
of
them
a
spiders
webbe
:
like
those
of
Solon
;
but
so
contemperate
,
that
what
justice
required
was
satisfied
:
and
what
mercy
craved
was
freely
yeelded
.
The
reward
of
transgressors
and
of
well-doers
is
not
defective
here
also
:
For
as
every
man
soweth
so
shall
he
reape
:
He
that
soweth
to
the
flesh
,
shall
of
the
flesh
reape
corruption
:
But
he
that
soweth
to
the
Spirit
,
shall
of
the
Spirit
reape
life
and
peace
.
Now
all
of
these
doe
shew
her
to
be
a
Church
,
and
a
spirituall
Kingdome
:
Yet
withall
let
us
remember
I
pray
you
:
that
it
is
but
a
militant
Church
,
and
a
militant
Kingdome
that
wee
have
here
.
Against
whom
,
the
Prince
of
darknesse
,
and
he
that
ruleth
in
the
children
of
disobedience
,
rageth
fiercely
and
fearfully
,
because
his
time
is
but
short
.
And
for
his
more
sure
triumph
hee
hath
confederated
our
nearest
enemies
,
our
flesh
and
the
world
against
us
.
We
are
weake
as
a
little
David
:
and
they
strong
as
the
sonnes
of
Zeruiah
,
how
can
we
then
resist
,
and
be
victorious
?
Blessed
bee
God
through
Jesus
Christ
our
Lord
:
For
there
bee
more
with
us
then
they
that
be
against
us
.
If
Sathan
bee
a
strong
man
,
yet
is
our
head
and
captaine
farre
stronger
:
is
Sathan
a
roaring
Lion
,
our
captaine
is
the
great
Lion
of
the
Tribe
of
Judah
?
Is
Sathan
a
mighty
Pharaoh
?
yet
our
captaine
is
the
great
Archangell
of
the
covenant
,
who
seeth
our
wrongs
and
oppressions
:
and
who
by
a
mighty
hand
,
and
outstretched
right
arme
shall
worke
out
our
deliverance
.
For
in
the
day
of
conflict
and
spirituall
contest
,
our
captaine
leaveth
us
not
to
our selves
,
and
our
owne
weaknesse
:
But
(
which
serveth
wonderfully
for
our
comfort
,
)
hee
is
made
and
hath
become
in
our
flesh
to
us
these
foure
things
.
1.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
moderator
and
marshall
of
our
campe
to
us
,
not
suffering
our
temptations
to
exceed
his
appointed
bounds
.
2.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
us
,
our
Second
,
offering
himselfe
to
all
our
danger
as
well
as
our selves
.
3.
Hee
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
us
;
he
is
thy
compassionate
chirurgion
,
binding
up
thy
wounds
,
and
powring
in
them
balme
and
oyle
for
their
refreshment
.
4.
Hee
is
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hee
is
our
Conquerour
,
and
in
his
strength
makes
us
conquerours
also
,
as
it
is
written
,
In
all
these
things
,
wee
are
more
then
Conquerours
.
Let
us
therefore
lift
up
our
wearyed
hands
,
and
strengthen
our
fainting
knees
,
and
in
patience
runne
the
race
that
is
set
before
us
,
for
in
due
time
wee
shall
reape
our
reward
if
wee
faint
not
:
for
when
wee
have
fought
our
fight
,
when
wee
have
runne
our
course
,
and
kept
fast
that
which
we
have
received
,
then
shall
wee
receive
the
end
of
our
faith
,
the
salvation
of
our
soules
in
the
day
of
the
Lord
Jesus
.
Amen
.
SECTIO
6.
Thy
kingdome
come
.
IN
this
petition
three
things
are
chiefly
to
be
remarked
;
the
matter
of
the
Petition
,
the
manner
of
it
,
and
the
particle
of
copulation
which
ties
the
matter
to
the
manner
:
the
matter
is
a
kingdome
:
the
manner
is
our
desire
,
wee
desire
it
to
come
;
the
particle
of
copulation
is
,
Thy
,
for
it
is
no
other
kingdome
wee
desire
,
but
Gods
kingdome
.
First
then
of
the
manner
of
our
desire
,
Come
,
and
then
of
the
title
of
appropriation
,
Thine
.
If
wee
shall
returne
to
the
manner
of
our
desire
:
wee
desire
that
Gods
kingdome
may
come
:
wherein
for
our
better
understanding
,
these
foure
severall
things
are
remarkeable
.
First
,
from
whence
it
commeth
.
Secondly
,
to
whom
it
comes
.
Thirdly
,
by
what
way
,
or
in
what
manner
it
commeth
.
Fourthly
,
to
what
end
it
commeth
.
Shall
wee
enquire
from
whence
it
commeth
?
I
answer
,
from
heaven
:
to
whom
it
commeth
?
I
answer
,
to
the
elect
:
how
it
commeth
?
I
answer
,
it
commeth
not
by
observation
,
but
by
dispensation
:
and
finally
,
shall
wee
enquire
to
what
end
it
commeth
?
I
answer
,
it
commeth
for
the
manifestation
of
Gods
glory
,
and
the
salvation
of
the
penitent
sinner
:
of
each
of
these
a
word
.
First
,
let
us
looke
from
whence
it
commeth
;
I
have
said
it
commeth
from
heaven
:
for
the
kingdome
of
God
being
either
externall
,
or
internall
,
or
eternall
,
all
of
them
come
from
heaven
.
His
externall
kingdome
commeth
from
heaven
:
for
hee
was
king
before
they
were
made
:
for
looke
whatsoever
they
are
in
themselves
,
that
they
are
of
him
and
by
him
.
See
Nebuchadnezer
in
his
better
reformation
;
It
commeth
not
from
the
East
,
nor
from
the
West
,
but
from
God
,
who
is
the
giver
of
every
good
gift
:
it
commeth
neither
from
Athens
,
nor
Jerusalem
,
for
then
either
Philosophers
had
beene
Monarchs
,
or
the
Scribes
,
and
Pharisees
had
beene
dominators
over
the
world
:
but
not
the
first
:
for
when
they
seeme
to
be
wise
they
proved
fooles
,
and
God
turned
the
understanding
of
the
prudent
man
to
nought
.
No
nor
the
second
:
for
although
they
sate
in
Moses
chaire
,
yet
they
locked
up
the
key
of
knowledge
:
and
neither
entred
themselves
into
the
kingdome
of
God
,
nor
did
suffer
other
men
to
enter
.
If
this
Kingdome
then
bee
neither
from
the
East
,
nor
from
the
West
,
neither
from
Athens
,
nor
from
Jerusalem
:
what
rests
,
but
it
must
bee
from
heaven
?
If
his
externall
kingdome
be
of
this
pitch
,
much
more
is
his
internall
kingdome
:
the
communication
of
his
grace
to
man
,
and
the
soule
of
man
,
for
the
heart
of
manlyeth
not
within
the
compasse
or
power
of
man
:
hee
onely
that
made
the
heart
knoweth
it
,
and
hath
the
keyes
thereof
:
when
hee
openeth
no
man
shutteth
:
and
when
hee
shuteth
there
is
no
man
can
open
againe
:
For
Paul
may
plant
,
and
Apollo
may
water
,
but
only
God
giveth
the
increase
:
and
without
him
our
word
is
but
a
tinkling
brasse
.
It
rests
then
that
wee
consider
his
eternall
kingdome
which
is
onely
from
him
,
by
him
,
and
for
him
:
for
from
thence
hee
hath
thrust
some
,
before
time
:
such
are
the
Apostate
Angells
:
some
in
the
tract
and
progresse
of
time
:
such
are
the
disobedient
,
and
incredulous
:
&
some
in
the
end
of
time
:
such
are
they
whom
he
knoweth
not
.
What
resteth
then
,
but
,
since
all
things
are
of
him
,
from
him
,
through
him
,
and
for
him
,
that
unto
him
we
should
ascribe
the
onely
bonour
of
our
salvation
:
neither
saying
with
the
Pelagian
,
nor
with
the
Somi-Pelagian
,
that
our
salvation
is
either
in
all
,
or
in
part
,
of
our selves
;
for
of
our selves
wee
are
not
able
to
thinke
a
good
thought
,
but
whatsoever
wee
have
,
wee
have
received
,
and
if
it
be
so
,
why
should
wee
glory
?
&c.
2ly
,
I
enquire
to
whom
it
commeth
;
I
answer
,
to
the
elect
&
to
the
elect
onely
;
for
many
are
called
but
few
are
chosen
.
And
to
speake
plainly
to
you
,
In
all
the
dispensation
of
God
,
nothing
is
more
fearfully
remarkable
then
this
:
to
whom
the
kingdome
of
God
commeth
.
For
as
it
was
before
time
:
so
it
is
in
the
fulnesse
of
time
,
&
as
it
is
in
the
course
&
fulnes
of
time
,
so
it
shall
be
in
the
end
of
time
;
Before
time
all
were
not
chosen
;
but
hee
loved
Iacob
,
and
hated
Esau
:
hee
appointed
some
to
be
vessels
of
honour
,
and
some
of
dishonour
;
hee
had
mercy
on
whom
he
would
have
mercy
,
and
whom
hee
would
hee
left
to
the
hardnesse
of
their
own
heart
:
In
time
,
hee
calleth
whom
he
will
,
the
rest
are
rejected
.
When
the
old
world
was
drowned
,
hee
saved
Noah
.
When
Sodome
,
and
Gomorah
was
burnt
,
he
saved
Lot
:
when
all
the
world
were
Idolaters
hee
called
his
servant
Abraham
to
the
Land
of
Canaan
:
and
when
all
the
Jewes
were
opposites
to
his
Sonne
,
hee
called
the
poore
to
bee
partakers
of
the
Gospell
.
No
,
I
must
tell
you
a
mystery
;
As
the
choice
of
the
heires
of
Gods
kingdome
from
eternity
,
was
not
of
all
,
but
of
some
:
so
is
not
the
dispensation
of
the
calling
in
time
,
of
all
,
but
of
some
few
,
for
it
will
come
in
a
land
,
but
not
in
every
city
:
it
will
enter
in
a
city
,
but
not
in
every
family
:
and
it
will
enter
in
a
family
,
but
not
lay
hand
on
every
person
of
the
family
.
I
say
first
,
it
will
come
to
a
land
,
but
not
to
every
city
:
for
it
came
to
Judah
,
for
there
his
name
was
knowne
:
but
not
to
every
city
,
for
it
did
not
come
to
the
Gargasens
,
they
prefer
their
swine
before
Christ
.
It
will
come
to
a
city
for
it
came
to
Jericho
,
&
called
none
but
Zacheus
;
it
came
to
Philippi
,
it
chused
none
but
Lidia
&
the
Gaoler
.
It
will
come
to
a
family
,
but
not
to
every
person
of
the
family
:
to
Rome
,
but
not
to
Nere
:
to
the
family
of
Narcissus
,
but
not
to
his
owne
heart
.
And
as
before
time
,
the
kingdome
of
God
was
not
ordeined
for
all
,
but
for
some
few
:
and
as
in
time
,
it
is
not
effectuall
to
all
,
but
to
some
few
:
so
after
all
time
,
it
shall
not
bee
given
to
all
,
but
to
some
few
:
for
according
to
the
efficacie
of
the
dispensation
thereof
in
time
;
such
shall
bee
the
donation
and
fruition
thereof
after
all
time
,
and
in
the
end
of
time
;
for
two
shall
bee
at
the
mill
grinding
;
the
one
shall
bee
received
,
the
other
shall
be
refused
:
two
shall
be
lying
in
one
bed
,
the
one
shall
bee
received
,
the
other
refused
:
two
shall
be
walking
by
the
way
,
the
one
shall
bee
received
,
the
other
refused
,
although
they
aske
they
shall
not
receive
:
although
they
seeke
,
they
shall
not
finde
:
although
they
knocke
it
shall
not
be
opened
;
for
this
shall
bee
their
answer
,
depart
from
mee
yee
workers
of
iniquity
,
verily
I
know
yee
not
.
Vse
.
Well
then
,
is
the
provision
of
the
kingdome
of
God
,
appointed
but
for
some
few
?
is
the
dispensation
thereof
,
effectuall
but
in
few
?
is
the
donation
,
and
fruition
thereof
bestowed
but
upon
few
?
why
should
wee
not
then
serve
the
Lord
in
feare
,
and
rejoyce
before
him
in
trembling
:
redeeming
the
time
;
because
the
dayes
are
evill
?
If
the
Lord
should
deale
with
us
,
as
he
did
in
the
daies
of
Gedeon
,
poure
out
raine
on
the
world
,
and
let
our
fleece
be
dry
:
If
he
should
deale
with
us
as
hee
dealt
with
Pharaoh
,
make
light
to
shine
in
Goshean
,
and
leave
our
Egypt
to
a
palpable
darknesse
:
or
as
hee
dealt
with
Achab
,
make
raine
to
fall
upon
all
the
territories
about
,
when
Isarell
was
burnt
up
with
heat
:
would
we
not
take
it
as
a
token
of
his
anger
against
us
?
O
foole
and
hypocrite
,
thou
canst
descerne
the
face
of
the
skie
,
and
the
estate
of
the
weather
,
but
the
estate
of
thine
owne
soule
thou
canst
not
descerne
:
thou
canst
mourn
if
thy
field
bee
not
as
fruitfull
as
thy
neighbours
:
if
thy
ship
returne
not
as
prosperous
as
thy
neighbours
:
if
thy
shop
have
not
as
many
customers
as
thy
neighbours
:
thou
canst
droope
all
the
day
long
,
and
hang
downe
thy
head
,
as
they
that
mourne
with
out
hope
:
and
as
Rachael
weeping
for
her
children
,
and
refusing
comfort
.
But
alas
,
there
is
a
soule
within
thee
,
and
it
is
more
gracelesse
then
thy
neighbours
:
thou
hast
an
eye
,
and
it
is
blinder
then
thy
neighbours
:
an
eare
,
and
it
is
deafer
then
thy
neighbours
:
an
heart
,
and
it
is
harder
then
thy
neighbours
;
and
yet
thou
canst
not
mourne
for
this
:
What
shall
I
say
to
thee
?
to
cut
thee
altogether
off
from
hope
of
mercy
,
I
will
not
;
but
this
I
will
say
,
unlesse
thou
redeem
the
time
,
and
sorrow
in
time
,
thou
shalt
sorrow
desperately
,
because
thou
didst
not
sorrow
sooner
:
and
(
like
Israel
led
captive
)
because
thou
didst
not
mourne
in
Jerusalem
,
thou
shalt
mourne
in
Babel
,
and
shalt
not
be
comforted
.
The
third
question
,
concerning
the
comming
of
Gods
Kingdome
is
,
how
,
and
in
what
manner
it
commeth
.
And
surely
amongst
all
the
rest
,
this
is
the
chiefest
question
,
and
of
greatest
difficulty
.
Yet
that
I
may
speake
to
your
capacities
,
I
will
tell
you
,
Gods
Kingdome
commeth
to
you
,
when
his
grace
commeth
to
you
.
But
you
will
say
,
how
shall
I
descerne
,
or
know
the
comming
of
his
grace
to
mee
?
To
this
I
answer
,
the
Kingdome
of
God
commeth
not
by
humane
observation
,
so
as
any
man
can
positively
say
:
Lo
here
is
Christ
,
or
loe
there
he
is
not
:
Yet
whensoever
it
commeth
,
and
wheresoever
it
commeth
,
it
is
observable
,
and
that
by
these
three
things
that
are
different
.
1
The
time
.
2
The
manner
.
3.
The
measure
.
The
time
of
the
comming
of
Gods
kingdom
is
not
alike
to
all
,
but
different
:
for
it
came
to
some
men
before
the
Law
:
as
to
Adam
,
Enock
,
Noah
,
Abraham
,
Isaack
,
and
Iacob
.
It
came
to
some
men
under
the
Law
;
as
to
Moses
,
Ioshua
,
Caleb
,
David
,
Samuel
,
and
the
Prophets
.
It
came
to
some
men
in
the
infancie
of
the
Gospell
:
as
to
Matthew
,
Andrew
,
Peter
,
Iames
,
Iohn
,
Nichodemus
,
and
the
woman
that
came
to
the
well
of
Samaria
.
It
comes
to
some
men
now
in
the
strength
of
the
Gospell
;
for
many
are
called
,
and
few
are
chosen
:
And
if
our
gospell
bee
hid
,
it
is
hid
to
them
that
perish
.
Neither
is
the
generall
period
of
these
times
onely
remarkable
:
But
will
you
looke
to
the
winde
when
it
blowes
?
Sometimes
before
the
morning
:
as
on
Iacob
,
and
Iohn
the
Baptist
before
they
were
born
.
Sometimes
in
the
dawning
of
the
day
:
as
on
Samuel
and
the
Evangelist
Timothie
.
Sometimes
at
the
noontide
of
the
day
;
as
on
Elisha
the
Prophet
,
and
Paul
the
Apostle
.
And
sometimes
at
the
evening
and
setting
of
our
Sun
;
as
upon
the
theefe
on
the
Crosse
.
Secondly
,
shall
wee
looke
on
the
manner
of
his
comming
:
It
is
also
wonderfull
,
For
sometimes
hee
commeth
,
and
establisheth
his
Kingdome
in
us
by
meanes
,
sometimes
without
meanes
.
By
meanes
(
although
weake
)
to
Elisha
by
Eliahs
mantle
:
to
Peter
by
a
looke
of
Christs
eye
:
to
the
Apostles
by
prayer
:
and
to
Mary
by
a
salutation
;
Without
meanes
:
when
by
his
inward
operation
,
beyond
all
that
wee
do
either
thinke
or
expect
,
hee
(
as
one
having
the
keyes
of
the
house
of
David
)
doth
open
,
and
none
can
shut
.
Thirdly
,
in
respect
of
the
measure
;
for
to
some
hee
giveth
a
weake
faith
,
as
the
graine
of
a
mustardseed
:
to
another
he
giveth
so
strong
a
faith
that
the
gates
of
hell
cannot
prevaile
against
it
.
To
one
hee
giveth
grace
to
beleeve
;
to
another
grace
to
confesse
,
to
a
third
grace
to
suffer
for
his
name
sake
;
And
all
these
things
workes
the
selfe
same
spirit
,
distributing
to
every
man
severally
as
hee
willeth
.
1.
Cor.
12.11
.
Now
this
diversity
of
the
manner
of
the
comming
of
Gods
Kingdome
,
should
teach
us
a
spirituall
industry
.
You
know
the
common
proverbe
,
take
tide
in
time
,
for
tide
and
time
will
stay
for
no
man
:
looke
the
mariner
,
who
hath
a
shippe
going
to
sea
:
as
he
is
earnest
to
lanch
out
to
the
deepe
,
yet
cannot
when
hee
would
,
but
must
stay
till
the
tide
make
,
and
when
it
is
made
,
it
wil
not
wait
an
houre
upon
his
leasure
,
for
if
hee
take
it
not
in
time
,
it
will
ebbe
,
and
he
shall
not
get
out
:
Even
so
in
our
spirituall
navigation
to
the
Kingdome
of
God
when
grace
offers
it self
,
it
hath
a
certain
time
,
a
certain
measure
,
&
a
certain
meane
:
the
which
if
we
imbrace
,
we
make
a
good
voyage
:
if
wedespise
,
we
lose
our
journey
.
Then
would
you
be
a
good
merchant
,
when
you
see
the
winde
of
the
spirit
blow
,
and
the
tide
of
grace
make
;
for
Gods
sake
delay
not
,
hoyse
your
sailes
,
make
straight
your
tackle
,
get
you
to
reading
,
prayer
,
meditation
,
and
spirituall
conference
.
It
is
hard
to
know
(
if
thou
blowest
in
time
upon
that
poore
coale
which
God
by
his
grace
hath
kindled
in
thee
)
what
a
fire
it
shall
bring
forth
to
the
glory
of
his
name
,
and
the
peace
of
thy
owne
conscience
.
But
if
thou
blow
not
in
time
,
Oh
how
dead
a
coale
shall
thy
heart
prove
,
to
blow
at
out
of
time
:
thou
mayst
blow
whilst
the
bellows
rent
,
but
life
thou
shalt
not
get
in
it
:
for
by
thy
negligence
thou
hast
lost
the
tyde
,
and
quenched
the
operation
of
the
spirit
,
which
offered
it selfe
to
thee
for
thy
salvation
.
Fourthly
,
the
last
thing
remarkable
in
the
comming
of
Gods
Kingdome
;
is
,
to
what
end
it
commeth
.
I
answer
,
it
commeth
to
worke
in
thee
a
seavenfold
worke
.
First
,
a
worke
of
illumination
,
that
in
his
light
thou
mayest
see
thine
owne
darknesse
.
Secondly
,
a
worke
of
accusation
,
saying
,
as
to
Adam
,
Adam
where
art
thou
,
hast
thou
eaten
of
the
tree
whereof
I
did
forbid
thee
?
Thirdly
,
a
worke
of
conviction
,
Cursed
bee
thou
,
for
thou
hast
not
continued
to
obey
the
things
written
in
the
Law
.
Fourthly
,
a
worke
of
contrition
,
making
thee
to
water
thy
couch
with
teares
:
and
to
goe
out
&
weepe
bitterly
.
Fifthly
,
a
worke
of
consolation
;
Goe
thy
way
home
,
thy
sins
are
forgiven
thee
.
Sixthly
,
a
worke
of
adoption
:
whilst
by
his
spirit
hee
cryes
in
thee
,
Abba
,
father
.
Seaventhly
,
and
lastly
,
a
worke
of
confirmation
,
and
perseverance
;
whilst
hee
keepes
thee
by
the
power
of
his
spirit
through
faith
to
eternall
salvation
.
What
do
we
here
pray
for
?
this
:
that
Gods
Kingdome
may
come
;
and
why
so
?
because
wee
can
never
goe
to
it
,
except
it
do
first
come
to
us
,
for
such
as
is
his
eternall
knowledge
,
his
eternall
love
&
his
eternall
election
;
such
is
the
dispensation
of
those
his
graces
in
time
:
and
their
remuneration
in
glory
after
all
time
:
what
is
then
thy
duty
,
Oh
man
?
herken
and
I
will
tell
thee
:
Since
God
hath
made
his
Kingdome
ready
for
thee
,
make
thou
thy selfe
ready
for
it
.
I
say
,
hee
hath
made
his
kingdome
ready
,
Omnia
enim
sunt
parata
.
All
things
are
ready
:
Matt.
22.
Paratae
sunt
nuptiae
,
the
marriage
is
ready
.
Parata
est
coena
,
his
supper
is
ready
.
Paratum
est
cubiculum
,
his
marriage
chamber
is
ready
.
Paratum
est
cubile
,
his
bed
is
ready
:
Paratum
est
&
regnum
,
and
his
Kingdome
is
ready
.
Now
are
all
things
on
his
part
ready
,
and
thou
art
not
ready
:
Then
woe
bee
unto
thee
that
ever
thou
wast
borne
:
for
Gods
sake
then
dresse
and
trimme
thy selfe
in
time
,
and
say
,
Paratum
est
cormeum
,
My
heart
is
ready
.
Psalm
.
57.7
.
and
learn
with
the
spirit
in
the
Revelation
to
say
,
The
day
of
the
Lambes
marriage
is
come
,
and
his
bride
hath
made
herselfe
ready
.
Blessed
is
the
man
who
in
that
expectation
can
so
say
:
surely
hee
shall
not
want
his
reward
;
and
it
shall
be
said
to
him
:
Come
ye
blessed
of
my
Father
,
possesse
the
Kingdome
prepared
for
yon
.
And
when
you
are
come
in
,
it
shall
be
cheerfully
said
to
you
;
eate
and
drinke
my
friends
,
make
merry
my
well
beloved
.
And
now
having
spoken
concerning
the
matter
,
and
manner
of
the
Petition
;
it
resteth
that
wee
speake
concerning
the
copulation
of
the
one
with
the
other
:
Thy
,
This
word
is
very
well
inserted
here
:
for
as
none
can
truly
say
,
Our
Father
,
but
hee
who
is
borne
of
God
,
and
is
a
fellow
member
of
Christs
body
:
so
none
can
desire
Gods
Kingdome
to
come
,
but
hee
who
is
a
member
thereof
,
and
a
fellow
heire
annexed
thereto
by
Christ
Jesus
▪
yet
the
words
would
be
well
remarked
;
for
Meum
,
and
Tuum
hath
made
all
the
world
adoe
.
Man
,
whilst
hee
keeped
the
Image
of
God
might
have
justly
said
of
all
the
world
:
it
is
meum
,
but
when
he
fell
he
could
say
nothing
,
but
turning
over
the
right
to
God
,
say
,
it
is
tuum
.
man
being
begotten
againe
to
the
hope
of
glory
in
Christ
Jesus
may
justly
say
,
to
,
and
of
all
the
world
,
it
is
meum
,
jure
adrem
,
but
not
jure
in
re
;
for
hee
oweth
all
things
,
yet
possesseth
nothing
:
Looke
to
Christ
,
to
his
Apostles
,
and
to
all
his
Saints
,
Hebr.
11.
What
shall
wee
doe
then
?
but
since
by
mastery
our
Kingdome
is
taken
from
us
,
looke
for
one
to
come
:
and
sigh
in
our selves
,
saying
to
God
,
Adveniat
regnum
tuum
.
Meum
&
tuum
cost
Abel
,
and
Naboth
their
lives
:
But
God
would
not
have
it
so
in
Christs
Kingdome
:
for
there
is
no
Kingdome
but
his
:
and
to
him
alone
,
wee
must
justly
say
,
Thy
Kingdome
come
.
Vse
.
What
right
then
hath
the
Pope
to
enthrone
or
dethrone
Kings
,
since
hee
is
no
universall
King
himselfe
.
Neither
in
the
matter
of
power
,
for
his
breath
is
not
his
owne
,
nor
in
the
matter
of
Grace
,
For
hee
cannot
renew
,
nor
redeeme
his
brothers
soule
:
it
is
a
price
too
great
for
him
to
pay
;
nor
in
the
matter
of
glory
,
for
he
is
the
child
of
perdition
:
hee
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
hee
goes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Secondly
,
why
strugle
men
for
soveraignty
,
and
can
never
be
contented
?
since
,
the
earth
is
the
Lords
,
and
all
Kingdomes
are
his
,
Let
us
seeke
the
Kingdome
of
God
,
and
our
necessities
shall
bee
cast
to
us
.
Thirdly
,
and
last
of
all
,
let
us
beware
how
wee
utter
this
prayer
;
for
it
appertaineth
not
unto
the
wicked
,
but
to
the
godly
:
not
to
the
wicked
,
for
if
God
should
take
him
at
his
word
,
his
condemnation
should
come
upon
him
at
unawares
.
Perversum
est
enim
optare
ut
veniat
,
quem
times
ne
veniat
.
Augustine
,
Psalm
.
97.
&
dicere
,
veniat
regnum
tuum
,
cum
times
ne
exaudiaris
.
Aug.
Psalm
.
147.
It
is
onely
the
child
of
God
,
who
(
as
the
Hart
brayeth
for
the
well-springs
of
water
)
can
truly
thirst
after
God
:
and
say
,
I
desire
to
be
dissolved
.
And
again
,
Come
Lord
Iesus
,
come
quickly
.
Revel.
22.
LECT.
7.
Thy
will
.
AS
in
the
former
Petitions
so
in
this
also
wee
will
first
looke
to
the
reason
why
it
is
so
placed
,
and
next
,
to
the
matter
of
the
Petition
.
The
placing
of
it
is
remarkable
:
both
in
respect
of
the
Preface
,
as
also
of
the
preceding
Petitions
.
When
wee
looke
to
the
Preface
,
this
followeth
exceeding
well
upon
it
.
For
there
is
propounded
to
us
that
Summum
bonum
and
chiefe
good
,
which
the
Sonnes
of
men
doe
aime
at
(
God
himselfe
knowen
by
faith
,
communicated
by
love
,
and
expected
by
hope
of
consummation
:
)
to
the
which
wee
can
never
attaine
,
but
by
doing
his
will
:
For
the
Kingdome
and
inheritance
of
God
is
not
given
to
rebells
nor
disobedients
:
but
to
Sonnes
and
obeyers
.
For
none
shall
enter
into
the
Kingdome
of
God
,
but
they
that
know
the
will
of
their
Master
and
doe
it
.
And
as
it
hath
this
reference
with
the
preface
viz
a
reference
of
instruction
:
So
when
you
looke
upon
it
in
the
reference
it
carieth
with
the
preceding
Petitions
:
you
shall
finde
the
reference
and
relation
demonstrative
.
For
as
God
,
in
all
things
,
and
above
all
things
,
he
hath
care
of
his
owne
honour
,
and
the
glory
of
his
name
.
For
it
is
written
,
My
Glory
I
will
not
give
to
another
.
Againe
,
as
he
is
the
suprem
soveraign
of
heaven
and
earth
&c.
Having
therein
a
Kingdome
of
power
,
of
grace
,
and
of
glory
:
So
here
wee
have
the
evident
demonstration
of
our
confidence
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
hee
subjoynes
this
as
a
touchstone
to
try
whether
ourzeale
to
his
honor
,
or
our
thirst
for
the
righteousnesse
and
approach
of
his
kingdome
,
be
true
and
sincere
or
not
:
And
by
this
:
to
see
whether
wee
doe
his
will
or
not
.
Desiring
us
thereby
(
because
of
the
flattery
wherewith
we
flatter
our selves
in
the
use
of
that
common
proverbe
,
Ad
Deum
omnes
ire
volunt
,
post
Deum
pauci
)
to
try
and
examine
our selves
,
whether
wee
bee
truely
of
that
number
or
not
,
who
can
say
Thy
Kingdome
come
;
For
it
is
not
the
hearers
but
the
doers
of
the
law
shall
bee
justified
.
Vse
.
Now
from
this
,
that
God
demonstratively
teacheth
us
how
wee
shall
know
whether
wee
bee
members
of
his
kingdome
or
not
:
I
finde
that
there
is
a
lesson
requisite
to
every
Christian
to
be
learned
to
salvation
,
to
wit
,
That
hee
should
try
and
examine
himselfe
,
in
what
measure
of
grace
he
standeth
.
For
many
times
our
hearts
flatter
us
:
and
we
cry
peace
to
our selves
,
when
God
meanes
us
no
peace
.
Yea
many
times
wee
condemne
our selves
in
the
sense
of
our
sinnes
,
when
God
condemneth
us
not
,
nor
mindeth
any
thing
but
our
excitation
from
security
.
Least
therefore
that
we
should
mistake
,
looking
upon
a
flattering
security
as
a
true
peace
:
And
least
in
the
day
of
our
visitation
,
wee
should
mistake
the
arrowes
of
Ionathans
advertisement
,
for
the
arrowes
of
Sauls
malice
and
destruction
:
God
hath
given
us
here
a
touchstone
,
to
know
both
the
nature
of
our
peace
,
as
also
of
our
correction
,
which
is
this
,
Looke
to
Gods
will
,
and
what
thou
hast
done
concerning
it
.
Whilst
thy
soule
speaks
peace
to
thee
,
and
sayes
with
the
Publican
,
I
thanke
God
I
am
not
a
sinner
as
this
man
:
content
not
thy selfe
with
that
naked
and
generall
verdict
,
for
it
may
deceive
thee
as
it
did
him
:
For
he
went
away
unjustified
.
But
draw
rather
home
to
the
conscience
of
thy
obedience
:
and
see
how
thy
will
hath
beene
subdued
to
Gods
will
,
and
thy
affections
captivated
to
his
obedience
:
and
from
thence
draw
home
(
in
a
practicall
Syllogisme
)
the
true
assurance
of
thy
joy
.
For
as
by
faith
in
Jesus
Christ
wee
have
peace
with
God
,
so
on
the
other
part
,
nothing
is
more
sure
then
that
faith
worketh
by
love
,
&
that
faith
without
workes
is
but
a
dead
faith
:
and
he
that
brags
of
it
,
may
well
have
a
name
that
he
is
living
,
but
in
effect
he
is
dead
.
Againe
,
on
the
other
part
,
it
is
as
requisite
(
for
our
comfort
in
the
day
of
our
troubled
conscience
by
sinne
)
that
wee
looke
to
the
care
of
our
obedience
to
Gods
will
:
for
as
the
Apostle
Paul
telleth
us
:
Of
my selfe
I
know
no
evill
,
yet
by
this
I
am
not
justified
.
And
againe
,
Of
my selfe
I
know
no
good
yet
by
this
I
am
not
condemned
.
So
it
is
with
every
Christian
,
as
he
hath
not
so
much
good
in
him
,
as
by
vertue
of
his
merit
may
make
him
looke
to
get
heaven
:
So
hath
hee
not
so
much
evill
in
him
,
as
can
sequestrate
him
from
heaven
,
if
he
have
but
a
will
and
desire
to
doe
Gods
will
:
For
the
best
of
Gods
Saints
may
bee
justified
,
but
are
not
in
this
life
sanctified
wholly
.
There
is
in
them
two
men
,
the
old
and
the
new
:
the
flesh
and
the
Spirit
:
and
these
are
so
contrary
one
to
the
other
that
wee
cannot
doe
the
things
which
we
would
.
Yet
in
the
middest
of
this
our
defect
,
if
wee
have
a
delight
in
Gods
law
concerning
the
inner
man
:
all
is
well
,
for
by
this
we
may
know
,
that
hee
hath
begunne
,
and
will
accomplish
his
work
in
us
.
Yea
what
is
more
,
since
the
first
Adam
fell
,
never
man
was
able
to
doe
Gods
will
,
Jesus
Christ
being
excepted
.
Not
Abraham
,
David
,
Salomon
,
nor
Sampson
,
Only
Jesus
Christ
the
second
Adam
hath
fully
done
it
,
and
in
his
perfect
obedience
hath
covered
our
defects
,
and
imperfections
.
Two
documents
and
evidents
whereof
wee
have
in
Scripture
:
One
in
the
Epistle
to
the
Collossians
cap.
1.19
.
Another
in
the
fourtieth
Ps.
I
desire
to
do
thy
will
,
ô
God
,
saith
David
.
But
in
the
tenth
to
the
Hebrewes
,
Loe
here
I
am
,
For
in
thy
booke
it
is
written
of
mee
,
I
come
to
doe
thy
will
,
O
God
.
To
come
now
to
the
Petition
it selfe
,
the
parts
thereof
are
two
.
The
first
is
simple
,
and
positive
.
The
second
is
comparative
or
set
downe
with
a
reference
.
The
simple
and
positive
part
is
,
Thy
will
be
done
.
The
comparative
part
is
,
In
Earth
as
it
is
in
Heaven
.
To
returne
to
the
first
part
,
In
it
three
things
are
remarkable
.
1.
What
is
the
Object
we
looke
to
,
and
it
is
a
Will
.
2.
Whose
will
it
is
wee
should
have
respect
unto
,
and
it
is
Gods
,
Thy.
3.
What
way
should
wee
be
exercised
after
the
knowledge
of
his
will
:
And
that
is
,
wee
should
obey
it
:
Thy
will
be
done
.
Will
.
To
speake
of
these
things
then
as
they
lie
in
order
.
Of
the
object
of
our
Petition
:
Gods
will
.
Wee
must
know
that
by
the
learned
,
the
will
of
God
is
diversly
taken
and
considered
.
Sometimes
it
is
distinguished
,
in
an
antecedent
and
consequent
will
.
So
,
Damaseen
,
lib.
2.
cap.
46.
Sometimes
they
distinguish
it
in
the
wil
of
his
good
pleasure
and
the
will
of
his
signification
:
So
,
Lumbardus
&
Scholastici
.
lib.
10.
destinctione
.
45.
Sometimes
they
distinguish
it
in
an
effectuall
,
and
ineffectuall
Will
.
So
,
Augustine
in
his
Manuall
.
102.
103.
But
the
Church
in
her
latter
times
,
looking
on
the
will
of
God
,
hath
found
it
taken
three
manner
of
wayes
.
1.
For
that
faculty
of
power
and
willing
which
is
in
God
:
And
this
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
For
the
act
of
his
willing
,
and
this
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3.
For
the
thing
which
he
willeth
:
And
this
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
for
the
first
signification
,
whilst
it
is
taken
for
the
power
of
willing
:
In
that
sense
it
is
one
with
the
essence
of
God
.
For
as
God
in
himselfe
and
by
himselfe
understands
,
and
knoweth
,
and
is
wise
,
so
also
he
willeth
.
For
whatsoever
is
in
God
is
God
:
and
that
neither
by
way
of
accident
,
or
composition
,
but
by
way
of
essence
and
essentially
.
As
to
the
second
,
for
the
act
of
his
willing
:
Wee
must
understand
,
that
God
willeth
not
as
man
willeth
:
For
man
being
but
a
finite
and
temporall
creature
,
willeth
but
in
time
,
and
that
in
variety
,
alteration
,
and
change
:
But
God
being
infinite
and
unchangeable
,
hath
willed
from
eternity
that
which
is
done
in
time
,
or
shall
bee
done
after
all
time
:
and
nothing
is
or
shall
bee
done
for
ever
,
but
that
which
in
eternity
,
hee
both
willed
and
decreed
.
And
in
this
sense
the
will
of
God
,
is
one
with
the
essence
of
God
also
:
For
as
he
is
eternall
and
immutable
,
so
is
also
his
will
.
As
to
the
third
and
last
signification
,
to
wit
,
the
thing
which
God
willeth
.
For
understanding
hereof
,
know
that
the
object
of
Gods
wil
is
three-fold
.
First
,
hee
willeth
himselfe
and
his
owne
glory
.
Secondly
,
he
willeth
something
concerning
the
end
of
his
creatures
,
these
are
called
his
decrees
.
Thirdly
,
he
willeth
something
concerning
the
way
to
that
end
;
and
that
is
either
obedience
or
disobedience
.
Now
it
may
bee
enquired
,
what
is
meant
here
by
the
will
of
God
.
I
answere
,
not
the
first
,
not
the
second
,
but
the
third
.
And
that
,
in
all
the
three
acceptations
thereof
:
both
that
which
concerneth
himselfe
and
his
glory
,
in
that
which
concerneth
the
end
of
the
cretures
,
and
in
that
which
concerneth
the
way
to
that
end
.
But
if
these
bee
too
deepe
for
thee
I
will
speake
more
plainly
,
and
point
out
to
the
will
of
God
concerning
us
,
for
thy
better
understanding
.
I
must
then
tell
you
,
in
so
farre
as
it
concerneth
man
,
it
is
of
two
sorts
:
or
rather
considered
by
man
in
two
divers
manners
.
First
,
as
it
is
hidde
and
couched
up
in
Gods
owne
bosome
.
And
secondly
,
as
it
is
revealed
to
us
,
either
by
his
Vivâ
voce
,
or
by
his
written
word
.
In
the
first
sense
it
is
called
Gods
secret
will
:
In
the
second
it
is
called
his
manifest
and
revealed
will
.
Of
the
first
,
to
wit
,
Gods
hidden
and
secret
will
,
it
is
that
which
Paul
saith
:
O
deepnesse
,
&c.
Rom.
11.
How
unsearchable
are
his
judgements
,
and
his
wayes
past
finding
out
.
Of
the
second
,
it
is
said
,
Not
he
who
cryeth
Lord
Lord
shall
enter
into
the
Kingdome
of
God
:
but
hee
who
knoweth
the
will
of
my
Father
and
doth
it
.
And
of
both
conjunctly
it
is
said
by
Moses
:
that
,
secret
things
belong
to
the
Lord
:
Things
revealed
to
us
and
to
our
children
,
that
we
may
do
them
.
First
then
of
the
first
point
.
It
may
bee
enquired
,
if
in
this
Petition
we
do
or
should
pray
for
his
secret
will
.
I
answeare
,
No
:
for
his
secret
will
shall
come
to
passe
:
For
hee
dwells
in
heaven
,
and
according
to
the
secret
pleasure
and
counsell
of
his
will
,
all
things
in
time
and
after
time
shall
be
moderated
.
Is
it
not
lawfull
then
in
any
condition
to
meddle
with
the
hidden
and
secret
counsell
of
God
?
Yea
surely
,
providing
it
bee
with
modesty
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
For
first
wee
may
enquire
why
it
is
so
called
.
2.
What
is
our
duty
in
respect
of
it
.
3.
And
how
farre
it
can
have
any
fellowship
with
the
evill
that
is
in
the
world
,
and
with
the
sinfull
actions
of
men
.
Why
is
it
so
called
?
I
answere
,
for
two
causes
:
First
,
because
it
is
hidden
from
man
,
who
cannot
reach
to
it
untill
God
reveale
it
.
For
no
man
knoweth
the
Father
but
the
Sonne
,
and
hee
to
whom
the
Sonne
revealeth
him
.
Secondly
,
because
when
it
is
revealed
,
man
cannot
comprehend
it
,
except
hee
be
enabled
from
above
.
For
the
reasons
of
Gods
secret
wayes
exceeds
humane
capacity
:
And
the
more
that
humane
reason
looketh
on
it
,
the
lesse
it
understandeth
.
Why
God
loved
Iacob
and
hated
Esau
:
Why
he
rejected
Saul
for
one
fault
,
and
forgave
David
many
:
and
why
he
condemned
Iudas
for
selling
of
him
,
and
spared
Peter
that
did
forsweare
him
,
Enquire
the
reason
hereof
at
man
,
hee
cannot
give
it
you
;
yea
God
hath
revealed
it
:
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
whom
I
will
I
harden
.
And
now
as
man
could
not
give
this
reason
untill
God
revealed
it
:
So
now
when
God
hath
revealed
it
,
man
cannot
comprehend
it
.
For
nature
would
say
,
that
it
was
injustice
in
God
,
of
two
men
equally
evill
by
nature
to
choose
the
one
and
forsake
the
other
.
Thus
Gods
will
is
called
secret
,
first
,
because
man
knoweth
it
not
,
and
secondly
,
because
hee
cannot
comprehend
it
.
2.
What
is
our
duty
in
respect
of
this
will
?
I
answere
,
it
is
our
duty
not
to
search
into
it
too
deeply
:
Nam
nonest
curiose
investiganda
,
sed
religiose
adoranda
,
whether
God
in
his
secret
counsell
hath
ordained
thee
to
be
poore
or
rich
,
high
or
low
,
whether
thou
shalt
die
of
a
lent
or
a
fervid
Ague
.
Since
it
is
Gods
secret
counsell
,
it
is
not
fit
thou
shouldest
enquire
it
.
Stoope
under
the
abstruse
and
hidden
secrecy
thereof
.
But
to
enquire
of
it
ere
God
reveale
it
,
is
but
a
torment
before
the
time
:
and
sure
I
am
it
shall
never
be
laid
to
thy
charge
in
the
day
of
Judgement
how
farre
thou
hast
searched
into
the
secret
counsell
of
God
:
But
how
farre
thou
hast
obeyed
the
revealed
will
of
God
.
Thirdly
,
concerning
the
secret
will
of
God
,
it
may
bee
enquired
:
since
there
is
so
much
evill
in
the
world
:
how
farre
and
in
what
sort
,
God
by
his
secret
will
concurreth
,
and
hath
cooperation
with
the
same
,
for
men
looking
on
the
evills
that
are
in
the
world
,
and
finding
them
so
frequent
and
fearefull
:
and
withall
comparing
them
with
the
omnipotence
of
God
,
against
whose
will
nothing
can
bee
done
:
and
not
being
able
to
solve
this
riddle
:
have
either
with
the
Libertine
cast
over
the
cause
of
their
iniquities
upon
God
,
and
made
God
the
Author
of
sinne
:
Or
else
fearing
to
speake
blasphemously
of
God
,
they
have
with
the
Manicheans
invented
two
chiefe
and
prime
causes
of
all
things
,
one
of
good
,
another
of
evil
,
both
equally
supreme
,
and
absolute
in
their
kinde
,
which
is
altogether
false
,
for
God
is
only
the
supreme
and
absolute
good
,
but
Sathan
is
not
an
absolute
evill
.
But
for
cleering
of
this
question
,
a
little
understand
and
know
,
The
evill
is
two-fold
:
An
evill
of
sinne
,
and
an
evill
of
punishment
,
and
this
is
Tertullians
distinction
,
writing
against
Marcian
,
lib.
2.
cap.
180.
Concerning
the
evill
which
we
call
the
evill
of
punishment
,
there
is
no
question
,
for
it
is
not
a
true
evill
in
it selfe
,
it
is
but
thought
so
of
us
,
for
the
punishment
of
sinne
,
though
it
seemes
evill
to
the
offender
,
yet
it
is
no
evill
in
it selfe
,
for
it
is
a
good
of
justice
.
The
question
is
only
concerning
the
evill
of
sin
:
and
how
farre
God
communicates
with
it
,
not
being
the
author
thereof
,
nor
tainted
himselfe
therewith
.
This
question
is
so
much
the
more
remarkable
,
by
how
much
Scripture
seems
to
give
way
to
it
.
For
it
was
a
sinne
in
Pharaoh
to
harden
his
heart
:
Yet
Scripture
saith
that
God
willed
it
,
and
that
hee
did
it
.
It
was
a
sinne
in
Sathan
to
be
a
lying
spirit
in
the
mouthes
of
Achabs
Prophets
:
Yet
Scripture
shewes
us
that
God
willed
it
.
It
was
a
sinne
in
Sathan
to
vexe
Iob
unjustly
:
and
yet
Scripture
sheweth
that
God
willed
it
.
And
it
is
a
sinne
in
man
to
stoppe
his
eare
against
the
truth
,
and
to
beleeve
a
lie
,
and
yet
Scripture
sheweth
that
God
willeth
it
.
For
solving
of
this
doubt
there
is
a
very
good
answere
given
by
our
Divines
to
this
question
:
whilest
they
say
,
that
wee
must
distinguish
the
action
of
the
sinner
,
from
the
sinne
that
is
in
the
action
:
And
they
make
God
the
author
of
the
action
,
but
not
of
the
viciosity
and
evill
that
is
in
the
action
.
And
this
they
cleere
by
the
examples
of
the
Sunne
,
the
Earth
,
and
the
word
of
God
.
This
I
grant
is
good
,
but
not
sufficient
.
But
wouldest
thou
know
O
man
how
God
willeth
sinne
,
and
over-ruleth
sinne
,
and
yet
is
free
from
sinne
?
Then
thou
must
know
that
sinne
,
and
the
way
of
sinne
,
hath
a
beginning
,
a
progresse
,
and
also
an
end
:
God
hath
a
will
working
on
sinne
,
and
over-ruling
sinne
,
in
all
these
three
respects
.
For
shall
we
looke
to
sinne
in
the
beginning
thereof
:
Gods
will
hath
beene
two
wayes
exercised
.
First
,
by
way
of
inhibition
,
in
giving
a
law
against
it
,
forbidding
sinne
in
the
thoughts
of
the
heart
,
in
the
words
of
the
mouth
,
and
in
the
actions
of
the
conversation
.
By
way
of
permission
,
leaving
a
lawlesse
man
to
a
lawlesse
way
:
For
it
is
a
righteous
thing
with
God
(
when
man
knowing
him
to
be
God
,
will
not
glorifie
him
as
God
)
to
leave
that
man
to
himselfe
to
doe
the
things
that
are
not
convenient
Secondly
,
shall
wee
looke
to
the
progresse
of
sinne
,
God
hath
a
reference
with
it
also
,
and
that
either
by
impeaching
and
hindring
it
,
or
by
over-ruling
it
.
By
impeachment
,
he
dryed
up
Ieraboams
hand
;
and
hedged
Israels
way
with
Thornes
.
Or
by
over-ruling
it
:
as
to
Iob
,
All
that
he
hath
is
in
thy
hand
,
only
on
himselfe
,
see
thou
lay
not
thy
hand
.
And
the
Jewes
sought
to
lay
hands
on
Christ
,
but
they
could
not
,
for
his
houre
was
not
yet
come
.
Thirdly
,
shall
we
looke
on
it
in
the
end
:
God
hath
an
over-ruling
reference
with
it
also
:
For
he
either
punisheth
it
or
pardoneth
it
:
with
the
want
of
grace
in
this
life
,
or
of
glory
in
the
life
to
come
;
or
then
pardoneth
it
,
fully
,
freely
,
and
finally
:
Fully
,
all
our
sinnes
:
Freely
,
in
respect
of
us
:
Finally
;
in
this
life
,
and
that
also
which
is
to
come
.
And
all
this
without
sinne
,
or
the
least
blemish
of
sinne
.
For
in
the
beginning
of
sinne
he
sheweth
his
wisedome
:
In
the
progresse
,
hee
sheweth
his
power
:
In
the
end
,
he
maketh
manifest
both
his
Justice
and
his
Mercy
.
Vse
.
In
all
of
these
let
us
learne
to
tremble
,
and
stand
in
awe
;
and
to
take
heed
to
our
wayes
.
For
whilst
wee
sinne
,
though
God
hath
some
sort
of
reference
with
our
actions
,
yet
it
is
such
as
shall
neither
staine
him
,
nor
excuse
us
.
For
as
in
the
betraying
and
death
of
Jesus
Christ
,
God
had
not
onely
ordained
it
before
time
,
but
also
all
the
wayes
leading
to
it
:
yet
did
not
this
save
Iudas
,
or
the
Jewes
from
going
to
hell
:
For
although
the
action
was
of
God
,
and
the
moderation
thereof
,
both
in
the
beginning
,
progresse
,
and
end
thereof
:
yet
the
sinne
and
viciosity
of
the
action
was
of
Sathan
and
man
;
Therefore
have
they
both
their
just
reward
:
Hee
by
the
seede
of
the
woman
hath
his
head
trodden
downe
;
They
,
because
of
their
sinne
,
have
gone
to
their
place
,
where
their
worm
dyeth
not
,
and
their
fire
goeth
not
out
againe
.
David
was
afraid
at
Perez
Vzzah
;
Wee
should
bee
much
more
at
Baal
Peratsim
.
1.
Chronicles
14.
LECTIO
8.
Be
done
.
HAving
spoken
in
our
last
sermon
concerning
Gods
secret
will
:
It
resteth
now
that
we
speak
concerning
his
revealed
will
,
which
two
,
are
not
in
theselves
two
severall
,
different
,
or
contrary
wills
in
God
,
but
are
two
severall
,
and
different
manners
of
consideration
of
one
and
the
selfe
same
thing
in
God
:
for
as
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
,
being
one
in
essence
,
do
not
differ
in
their
essence
,
but
in
their
existence
:
so
doe
not
the
hidden
,
and
revealed
will
of
God
differ
one
from
another
really
,
but
by
diversitie
of
our
consideration
:
for
that
very
same
will
of
God
,
which
being
hidden
from
us
,
is
called
the
secret
will
of
God
:
and
being
manifested
to
us
,
is
called
the
revealed
will
of
God
.
In
handling
hereof
these
things
are
considerable
.
First
,
what
is
his
revealed
will
,
or
where
it
is
to
be
found
.
Secondly
,
what
are
the
points
of
his
will
,
which
hee
revealeth
to
us
.
Thirdly
,
whether
wee
may
joyne
our
will
to
Gods
will
;
and
say
,
My
will
bee
done
,
as
thy
will
be
done
.
The
first
thing
remarkable
is
;
what
Gods
revealed
will
is
:
and
I
answer
;
It
is
all
that
which
hee
hath
revealed
to
us
,
and
desireth
to
be
obeyed
of
us
,
either
in
the
Law
,
or
in
the
Gospell
.
And
in
a
word
:
whilst
wee
desire
of
him
that
we
may
do
his
will
;
we
begge
of
him
,
that
since
hee
gave
us
first
a
law
of
nature
,
inabled
sufficiently
to
do
what
was
required
of
us
:
Secondly
,
seeing
he
gave
us
a
law
of
works
,
as
a
touchstone
,
to
make
knowne
to
us
the
weaknesse
of
our
corrupt
nature
:
Thirdly
,
&
seeing
he
hath
given
us
the
law
of
faith
,
or
of
the
gospell
,
repairing
in
us
the
losse
of
the
law
of
nature
:
hee
would
bee
pleased
to
pity
our
first
defection
:
to
repaire
in
us
our
second
weaknesse
,
and
to
accept
of
our
weake
endeavours
under
the
gospell
,
as
perfect
in
him
who
was
perfect
in
himselfe
.
And
that
hee
would
sanctifie
us
by
his
grace
,
to
the
endeavour
of
that
which
as
yet
is
imperfect
:
and
accept
at
our
hands
of
the
will
as
the
deed
.
In
this
Petition
then
,
I
see
three
things
are
set
before
our
eyes
.
Our
naturall
integrity
by
creation
:
Our
naturall
corruption
in
our
apostacie
:
and
our
dignity
in
our
adoption
.
The
first
wee
confesse
;
the
second
wee
do
bewaile
:
the
third
wee
hunger
and
thirst
for
.
Vse
.
These
two
then
,
the
testimony
of
the
law
,
and
the
word
of
faith
received
in
the
gospell
,
do
clearly
teach
us
two
things
,
first
a
refutation
of
the
Church
of
Rome
,
in
the
matter
of
mans
merit
:
for
they
are
bold
to
claime
right
to
the
Kingdome
of
heaven
,
not
only
by
the
works
of
absolute
satisfaction
done
to
the
law
,
but
also
by
reliques
of
supererogation
,
left
to
others
for
their
support
.
But
for
refelling
hereof
,
let
mee
enquire
of
thee
,
O
man
,
who
art
thus
bold
,
blasphemously
to
barke
against
heaven
:
Why
dost
thou
annihilate
the
crosse
of
Jesus
Christ
?
Thou
canst
not
goe
out
at
the
doore
without
a
crosse
about
thy
necke
:
and
yet
behold
thou
art
the
enemie
of
the
Crosse
of
Jesus
:
for
it
is
written
:
If
righteousnesse
come
by
law
,
Jesus
Christ
dyed
in
vaine
.
And
againe
,
If
life
come
by
workes
,
then
grace
is
no
more
grace
;
And
if
it
bee
of
grace
,
then
workes
are
no
more
workes
.
Secondly
,
why
dost
thou
spend
thy
prayers
,
and
supplications
in
vaine
?
I
may
say
to
thee
,
out
of
due
consideration
,
what
David
spoke
out
of
precipitation
and
rashnesse
,
when
hee
saw
the
wicked
florish
,
and
the
evill
man
prosper
in
all
his
wayes
;
hee
pleadeth
thus
with
God
(
although
amisse
)
Why
have
I
purged
my
heart
in
vaine
,
and
washed
my
hands
in
innocencie
for
nought
?
So
would
I
say
to
thee
;
If
thou
hast
as
much
in
thee
,
as
may
obey
the
desire
of
the
Law
,
what
needest
thou
to
pray
to
God
for
it
:
or
in
the
morning
to
say
,
Let
thy
will
bee
done
by
mee
,
when
thou
hast
as
much
strength
in
thy selfe
by
nature
as
to
doe
that
and
more
.
Thirdly
,
why
annihilates
thou
the
nature
of
a
true
merit
?
for
to
establish
a
true
merit
,
thou
must
give
God
something
that
is
thy
owne
,
something
that
thou
owest
not
and
something
that
is
proportionable
to
the
reward
thou
feekest
.
I
say
,
thou
must
give
God
something
that
is
thy
owne
:
now
sure
thou
hast
nothing
,
but
that
which
is
given
thee
:
for
of
thy selfe
thou
canst
neither
will
or
performe
.
Secondly
,
thou
must
give
him
something
that
thou
owest
him
not
:
But
what
is
that
I
pray
thee
,
that
comes
not
under
the
compasse
of
his
law
,
since
in
it
there
is
a
yoke
laid
on
the
thoughts
of
thy
heart
,
the
words
of
thy
mouth
,
and
all
the
actions
of
thy
conversation
.
Thirdly
,
I
say
thou
must
doe
something
to
God
,
that
must
be
proportionable
to
the
reward
that
thou
seekest
.
Now
what
proportion
I
pray
you
,
can
bee
betwixt
that
which
is
finite
,
temporall
and
corrupt
,
and
that
which
is
infinite
,
eternall
,
and
incorruptible
.
Woe
bee
unto
that
man
,
that
shall
be
thus
audaciously
blasphemous
,
as
to
say
,
hee
hath
merited
any
thing
but
condemnation
:
For
that
man
appearing
before
God
,
and
wanting
his
wedding
garment
(
the
righteousnesse
of
Jesus
)
shall
surely
be
stripped
naked
,
and
his
nakednesse
shall
be
seene
of
men
,
and
Angels
.
But
thou
wilt
enquire
,
If
man
bee
not
able
to
obey
the
Law
,
how
can
God
in
his
justice
give
him
a
Law
,
or
correct
him
for
the
breach
thereof
?
To
the
first
I
answer
thee
out
of
naturall
reason
,
Although
thou
hast
rendered
thy selfe
unable
to
obey
,
what
injustice
is
it
with
God
to
exact
thy
obedience
,
for
he
created
thee
able
to
obey
whatsoever
hee
required
of
thee
?
Is
it
not
so
amongst
the
sonnes
of
men
in
civill
actions
?
but
what
is
more
,
God
giveth
thee
although
thou
be
unable
,
a
law
to
square
thy
life
by
,
for
three
causes
:
Vt
scias
quid
acceperis
;
ut
videas
quid
amiseris
;
ut
intelligas
unde
repetendum
sit
quod
amiseris
;
and
as
he
requireth
the
obedience
of
his
law
of
thee
for
these
3
causes
,
so
doth
he
also
correct
the
breach
therof
,
for
3
causes
.
1.
Ad
ostētationem
debitae
miseriae
.
2
ad
emendationem
labilis
vitae
.
And
3.
ad
exercitationem
necessariae
patientiae
.
Vse
.
Since
in
the
tenour
of
the
Law
,
and
the
Gospell
,
the
revealed
will
of
God
is
shut
up
as
in
a
treasury
,
or
store-house
:
Why
is
it
that
man
delights
in
ignorance
?
for
from
the
knowledge
of
the
will
of
God
in
these
,
there
ariseth
light
to
the
understanding
,
and
sanctification
to
the
affections
.
If
it
bee
so
,
why
then
doth
the
Church
of
Rome
inhibit
her
followers
the
reading
of
the
Scriptures
,
and
injoyne
to
them
an
implicite
faith
?
Is
this
any
thing
else
,
but
to
make
the
blinde
lead
the
blinde
,
that
both
may
fall
?
or
is
it
any
thing
else
,
but
to
shut
up
the
key
of
knowledge
,
and
neither
enter
themselves
into
the
kingdome
of
God
,
nor
suffer
others
to
enter
?
And
finally
,
is
this
any
thing
else
,
but
to
keep
captive
in
chaines
of
darknesse
the
poore
people
,
making
them
by
the
tradition
of
men
,
to
account
the
will
of
God
of
no
effect
.
The
Lord
open
their
eyes
,
to
see
the
vanity
of
the
way
wherein
they
walke
;
and
the
Lord
establish
our
hearts
in
the
obedience
of
the
light
revealed
to
us
;
lest
this
be
our
condemnation
,
that
light
hath
shined
,
but
wee
have
continued
contemners
of
the
light
,
because
our
workes
were
evill
.
The
second
thing
offered
to
our
consideration
,
is
,
what
are
the
points
of
his
revealed
will
,
and
what
are
the
duties
which
hee
requireth
to
bee
done
of
us
.
To
this
I
answer
,
It
were
a
tedious
worke
to
runne
over
all
the
duties
of
a
Christian
required
of
him
in
this
word
:
yet
for
an
instance
,
the
word
of
God
requireth
of
us
.
1.
The
knowledge
of
Gods
will
.
2.
Faith
in
his
word
.
3.
Obedience
to
the
word
beleeved
.
4.
Suffering
for
the
testimony
thereof
,
when
wee
shall
be
called
to
it
5.
And
finally
,
an
hungring
after
our
dissolution
,
because
we
cannot
get
these
things
done
.
I
say
first
,
God
requireth
of
us
to
know
him
,
for
thus
it
is
written
,
This
is
life
everlasting
,
to
know
thee
to
bee
the
onely
true
God
.
And
againe
,
I
have
decreed
to
know
nothing
,
but
Iesus
Christ
,
and
him
crucified
.
But
thou
wilt
say
,
how
shall
I
know
God
?
I
answer
,
God
is
knowne
by
nature
:
for
the
naturall
man
,
although
hee
know
not
the
true
God
,
yet
by
naturall
knowledge
hee
propoundeth
something
to
himselfe
for
a
God
.
And
this
shall
serve
for
a
witnesse
against
him
:
for
whilst
by
nature
hee
doth
the
things
of
the
Law
,
he
becommeth
a
law
to
himselfe
.
By
his
workes
God
also
is
knowne
;
For
the
invisible
things
of
him
,
that
is
,
his
eternall
power
,
and
Godhead
are
knowne
in
the
workes
of
his
hands
.
Yet
this
is
not
sufficient
to
salvation
:
For
the
more
a
man
knoweth
of
the
works
,
except
hee
bee
sanctified
,
the
more
hee
evanisheth
in
the
vanity
of
his
owne
imaginations
,
and
his
foolish
heart
is
the
more
replenished
with
darknesse
.
By
his
word
hee
is
knowne
:
for
in
the
Law
hee
sheweth
what
wee
ought
to
doe
,
And
in
the
gospell
what
we
should
beleeve
.
For
the
Law
was
but
a
pedagogue
to
Jesus
Christ
:
and
all
the
ceremonies
,
figures
,
and
types
thereof
,
were
but
shadowes
of
things
to
come
;
the
body
was
Jesus
Christ
:
and
whosoever
in
his
difficulty
hath
not
recourse
to
the
Law
,
and
to
the
testimony
;
it
is
because
there
is
neither
light
nor
life
in
him
.
By
grace
God
is
knowne
:
for
all
the
knowledge
that
man
can
have
of
God
,
either
from
the
Law
,
or
from
the
Gospell
,
is
in
vaine
,
unlesse
our
hearts
bee
inclined
by
the
spirit
of
grace
to
obey
,
or
beleeve
:
for
it
is
written
,
As
many
as
are
lead
by
the
Spirit
of
God
,
are
the
Sonnes
of
God
,
and
heires
of
glory
.
By
glory
wee
shall
know
him
fully
:
for
here
wee
know
but
in
part
:
but
there
we
shall
see
as
wee
are
seene
,
and
know
as
wee
are
knowne
,
being
exchanged
to
his
image
,
from
glory
to
glory
,
by
the
spirit
of
the
Lord
.
The
second
thing
that
God
in
his
word
willeth
us
to
do
,
is
to
beleeve
in
him
:
for
there
is
a
faith
that
beleeveth
God
to
be
:
there
is
a
faith
that
beleeveth
God
to
bee
true
:
and
there
is
a
faith
that
beleeveth
in
God
.
Every
faith
is
not
a
saving
faith
,
this
onely
saveth
,
when
we
beleeve
in
God
,
and
rest
upon
him
,
for
the
life
of
our
bodies
:
saying
,
Give
us
this
day
our
daily
bread
:
And
for
the
life
of
our
soules
;
saying
,
Forgive
us
our
sinnes
.
So
that
in
faith
there
must
bee
three
things
,
Sensus
,
assensus
,
appropriatio
,
sense
,
assent
,
and
appropriation
:
Now
it
is
the
applying
faith
that
saves
,
for
it
is
written
,
Thy
faith
hath
made
thee
whole
.
The
third
thing
God
requireth
of
us
in
his
word
;
is
a
sanctified
obedience
of
that
which
we
know
and
beleeve
.
For
it
is
written
,
This
is
the
will
of
God
,
even
your
sanctification
.
Againe
,
Be
ye
holy
as
I
am
holy
,
who
hath
called
you
.
And
againe
,
Let
your
light
so
shine
before
men
,
&c.
For
it
is
not
hee
who
cryeth
Lord
,
Lord
,
that
shall
enter
into
the
Kingdome
of
heaven
,
but
hee
that
knoweth
the
will
of
my
Father
and
doth
it
.
It
is
the
will
of
God
that
wee
suffer
for
him
,
for
it
is
written
,
Let
him
that
would
follow
me
deny
himselfe
,
and
take
up
his
crosse
and
follow
mee
.
Brethren
this
is
a
lesson
the
hardest
of
all
for
man
to
learn
,
concerning
God
,
for
man
would
learne
to
know
God
out
of
curiosity
,
that
he
might
dispute
and
reason
concerning
him
.
Man
would
beleeve
both
Gods
word
,
and
Gods
worke
out
of
necessity
,
when
they
cannot
better
do
:
Like
Pharaoh
and
his
Magicians
confessing
the
finger
of
God
.
Man
also
,
out
of
custome
,
&
for
civill
shame
,
will
some
time
obey
God
for
feare
of
punishment
,
more
then
for
filiall
affection
,
but
let
these
all
be
knit
together
,
they
shall
not
so
evidently
demonstrate
the
life
of
the
Christian
,
as
by
his
patience
under
the
Crosse
.
Looke
to
Ely
,
to
David
,
to
Iob
,
to
the
Disciples
,
and
Martyrs
,
who
suffered
not
onely
the
losse
of
their
name
,
and
the
spoyle
of
their
goods
,
but
also
rejoyced
that
they
were
counted
worthy
to
suffer
for
the
testimony
of
Jesus
:
Looke
to
Jesus
Christ
in
his
agony
,
Not
my
will
,
&c.
Last
of
all
,
because
these
things
,
O
man
,
cannot
be
gotten
nor
made
so
perfect
in
thee
as
they
should
be
:
yet
if
thou
canst
sigh
for
thy
deliverance
,
and
groane
under
the
burthen
of
thy
imperfection
,
it
is
an
evident
assurance
,
that
hee
who
hath
begunne
that
work
of
grace
in
thee
,
will
in
due
time
perfect
it
;
for
these
sighs
are
not
from
nature
,
but
from
the
Spirit
of
grace
,
for
of
our selves
wee
know
neither
how
to
pray
,
nor
what
to
pray
,
but
the
spirit
helpeth
our
infirmities
,
and
maketh
request
in
us
,
with
sighs
which
cannot
be
expressed
.
But
thou
wilt
say
to
mee
,
I
have
sighed
,
and
groaned
,
&
yet
I
have
had
no
audience
:
I
answer
thee
,
there
is
no
reason
why
thou
shouldest
bee
so
heard
:
thy
sinne
hath
dwelt
long
in
thee
,
and
thou
art
but
chastised
of
late
,
and
from
yesterday
.
Is
it
reason
,
that
when
thou
cryest
in
the
anguish
of
thy
soule
,
either
for
health
or
heaven
,
that
thou
shouldest
bee
immediately
obeyed
?
No
,
no
,
God
called
long
at
the
dore
of
thy
heart
,
but
thou
wouldest
not
heare
him
,
why
then
should
hee
so
suddenly
heare
thee
?
I
tell
thee
it
is
not
onely
patience
,
but
exercise
in
patience
that
doth
the
turne
.
Againe
,
he
hath
more
then
reason
to
refuse
thee
:
for
thou
seekest
to
him
,
not
so
much
for
the
desire
of
glory
,
as
to
bee
eased
of
thy
smart
,
and
therefore
hee
dealeth
with
thee
,
as
with
Ionah
,
that
thou
mayest
say
with
Simeon
,
Lord
,
let
thy
servant
depart
in
peace
,
for
mine
eyes
have
seene
my
salvation
.
LECT.
9.
In
Earth
,
as
it
is
in
Heaven
.
IN
the
handling
of
this
Petition
wee
have
already
spoken
of
two
things
,
first
of
the
word
Will
,
and
secondly
,
bee
done
:
Wee
must
now
come
,
and
looke
to
the
word
Thy
;
and
in
it
consider
whose
will
must
bee
done
,
For
understanding
hereof
,
wee
must
know
,
that
will
is
only
,
truly
,
&
properly
attributed
&
ascribed
to
three
:
to
sathan
,
to
man
,
and
to
God
:
I
speake
of
will
,
as
it
is
a
faculty
of
the
reasonable
soule
:
and
so
do
exclude
from
it
,
the
unreasonable
creature
:
to
whom
appetite
and
desire
may
be
assigned
,
but
a
will
cannot
truly
bee
ascribed
.
To
return
then
.
Sathan
is
the
first
to
whom
will
is
ascribed
in
Scripture
,
for
to
him
are
applyed
the
words
of
the
Prophet
Isay
.
14.13
.
I
will
ascend
into
heaven
,
and
I
will
exalt
my selfe
:
above
the
starres
of
God
;
as
some
expound
.
But
by
abuse
of
this
his
will
,
hee
hath
captived
it
,
both
himselfe
,
and
his
will
to
evill
,
and
in
so
doing
hath
lost
the
true
priviledge
of
his
will
:
For
howsoever
hee
willeth
nothing
,
but
that
which
is
evill
:
yet
he
getteth
not
done
,
all
the
evill
that
he
willeth
:
for
God
hath
so
thrust
a
bridle
in
his
lips
,
&
a
hooke
in
his
nostrels
,
that
without
the
bounds
,
and
limits
of
his
chaine
,
he
neither
dare
nor
can
go
2ly
Man
hath
a
title
of
a
will
ascribed
to
him
:
for
as
hee
is
a
reasonable
creature
,
consisting
of
a
soule
and
a
body
:
so
also
in
his
soule
there
are
these
three
things
.
An
understanding
,
holding
forth
light
to
him
:
some
affections
delighting
more
or
lesse
in
their
object
according
to
the
light
which
is
premonstrated
them
.
And
a
will
,
chosing
or
refusing
freely
,
the
object
set
before
him
:
both
according
to
the
light
of
his
understanding
,
&
the
delight
of
his
affections
.
I
have
said
,
that
man
willeth
freely
,
for
unlesse
will
had
the
liberty
&
free
scope
thereof
,
it
were
no
more
a
willing
,
but
a
nilling
power
:
it
were
not
voluntas
,
but
noluntas
.
Now
concerning
this
liberty
,
or
freedome
in
mans
will
,
the
Church
of
Rome
,
and
we
have
had
,
and
do
still
as
yet
,
maintaine
a
long
and
serious
debate
,
yet
not
concerning
the
freedome
,
and
liberty
of
the
will
,
but
concerning
the
object
,
which
the
will
of
man
chuseth
or
refuseth
.
It
is
their
errour
to
alleage
,
that
man
in
the
state
of
corruption
,
can
will
good
,
and
will
it
freely
:
But
wee
on
the
contrary
,
do
averre
,
that
man
in
the
state
of
corruption
can
onely
will
evill
,
and
that
continually
.
For
clearing
of
this
truth
,
and
that
wee
may
bring
the
light
of
God
out
of
this
darknesse
;
Wee
must
first
consider
the
severall
and
different
estates
in
the
which
man
hath
lived
,
doth
live
,
or
shall
live
.
Secondly
,
wee
must
consider
,
how
farre
his
will
did
freely
extend
it selfe
to
good
,
or
evill
,
in
these
severall
postures
or
conditions
of
estate
.
When
I
looke
on
the
estate
&
condition
of
man
,
I
find
it
threefold
.
First
,
an
estate
of
integrity
.
Secondly
an
estate
of
corruption
.
Thirdly
,
and
an
estate
of
reparation
.
His
estate
of
integrity
,
is
that
,
in
the
which
he
was
created
to
the
image
of
God
,
being
perfectly
righteous
,
and
holy
in
soule
,
and
body
.
His
estate
of
corruption
,
is
that
wofull
estate
of
sinne
,
and
misery
,
in
the
which
hee
involved
himselfe
by
his
apostacie
from
God
.
His
estate
of
redintegration
,
is
that
happy
estate
to
the
which
hee
is
exalted
in
Jesus
Christ
,
whilst
by
the
vertue
of
his
death
,
and
the
power
of
his
resurrection
,
hee
is
made
partaker
of
the
grace
of
God
in
this
life
,
and
shall
be
also
of
his
glory
in
the
life
to
come
.
Now
these
being
the
severall
estates
,
and
conditions
of
man
:
the
question
is
,
what
is
the
true
,
onely
,
or
adequate
object
of
the
will
of
man
,
good
or
evill
.
To
this
I
answer
:
good
is
threefold
:
There
is
a
naturall
good
,
a
morall
good
,
and
a
spirituall
good
.
The
naturall
good
,
is
that
which
serveth
for
the
preservation
of
the
naturall
life
:
such
are
eating
,
and
drinking
,
sleep
,
rest
or
refreshment
.
The
morall
good
,
is
that
which
preserves
the
morall
life
,
or
civill
society
of
men
:
such
are
,
to
be
a
Judge
,
to
bee
a
Magistrate
,
a
Merchant
,
an
Artisan
,
a
Trafiquer
,
&c.
The
Spirituall
good
,
is
that
which
serveth
for
the
begetting
,
and
preserving
of
a
spirituall
life
in
man
:
Of
this
sort
are
the
preaching
of
the
word
,
the
administration
of
the
Sacraments
,
prayer
,
meditation
:
&c.
Now
,
if
it
shall
be
enquired
,
which
of
these
goods
,
the
naturall
man
,
by
the
power
of
nature
can
freely
will
.
I
answer
,
that
in
the
estate
of
integrity
hee
willed
them
all
:
In
the
estate
of
his
corruption
,
he
may
will
,
and
do
the
first
two
,
but
not
the
last
:
In
the
estate
of
grace
he
willeth
the
last
,
yet
not
freely
,
for
God
must
first
renew
his
will
before
hee
can
will
any
spirituall
good
:
And
when
hee
hath
willed
it
,
it
is
not
fully
and
absolutely
willed
,
or
done
as
it
becomes
him
:
for
the
law
of
his
body
striveth
against
the
law
of
his
minde
,
and
captivates
him
to
death
.
In
the
estate
of
glory
,
wee
shall
onely
,
and
continually
will
that
which
is
good
,
and
spiritually
good
:
for
there
wee
shall
bee
exchanged
into
his
image
,
&c.
Thus
the
truth
stands
cleere
;
That
the
naturall
man
,
as
a
naturall
man
,
and
before
hee
bee
renewed
by
grace
,
can
and
may
will
both
naturall
good
,
and
a
morall
good
:
But
,
to
will
a
spirituall
good
in
that
measure
,
as
that
it
may
bee
acceptable
to
God
,
hee
neither
can
nor
may
:
For
howsoever
he
may
preach
,
distribute
the
Sacraments
,
give
almes
,
pray
,
and
meditate
:
yet
are
these
not
acceptable
,
For
the
naturall
man
knoweth
not
the
things
that
are
of
God
.
1.
Cor.
2.
Hee
is
dead
in
his
sins
and
trespasses
.
Ephes.
2.
Hee
hath
not
the
sonne
of
God
,
and
therefore
can
have
no
life
in
him
.
1.
Iohn
.
5.12
.
Hee
hath
not
the
spirit
of
God
in
him
,
and
therefore
cannot
be
the
child
of
God
.
Rom.
8.14
.
And
finally
,
although
his
workes
were
finished
from
the
foundation
of
the
world
,
yet
is
hee
but
a
stranger
from
the
life
of
God
:
For
till
his
person
bee
first
acceptable
in
Jesus
Christ
,
his
workes
shall
never
be
approved
.
Last
of
all
,
a
Sathan
hath
a
will
,
and
:
as
man
hath
a
will
,
so
God
also
hath
a
will
:
And
to
him
chiefly
and
above
all
,
yea
most
truly
,
and
most
properly
is
the
liberty
of
will
ascribed
.
For
hee
willeth
that
which
is
good
,
and
that
most
freely
,
most
solely
,
most
absolutely
,
and
most
perfectly
,
because
continually
.
Gods
will
then
,
yea
,
and
his
revealed
will
being
holy
,
righteous
,
and
just
in
it selfe
,
and
of
it selfe
;
is
that
only
which
wee
crave
in
this
Petition
.
But
thou
wilt
perhaps
aske
me
,
may
I
not
say
,
my
will
be
done
:
No
,
no
,
for
as
God
is
primumens
,
&
primum
agens
,
so
is
he
also
Liberrimumens
,
&
Liberrimum
agens
;
Hee
is
the
first
essence
,
and
the
first
agent
,
and
hee
is
the
freest
essence
,
and
freest
agent
that
ever
was
.
No
creature
in
heaven
or
in
earth
,
hath
either
a
being
,
action
,
or
will
:
but
that
which
is
duely
and
truely
subordinated
to
his
Essence
,
action
,
or
will
.
Wouldest
thou
then
crave
a
reason
why
thou
must
not
intermixe
thy
will
with
Gods
will
.
The
reasons
are
these
,
1.
As
thou
art
a
naturall
man
,
there
is
great
enmity
betwixt
thy
will
and
Gods
will
.
The
Apostle
tells
us
this
,
Rom.
8.
The
wisedome
of
the
naturall
man
is
enmity
with
God
.
Hee
saith
not
only
,
that
it
is
an
enemy
to
it
,
but
enmity
it selfe
Now
we
know
that
it
is
more
to
be
enmity
,
then
to
bee
an
enemy
,
for
an
enemy
may
bee
reconciled
,
but
enmity
never
.
2.
It
is
not
good
that
wee
say
,
my
will
bee
done
:
For
if
we
get
our
will
,
wee
would
many
times
will
the
things
which
would
tend
to
our
destruction
.
Thus
the
children
of
Israel
willed
and
desired
Quailes
in
the
wildernesse
:
and
they
got
their
will
,
but
not
their
well
:
For
when
their
meat
was
in
their
mouth
it
came
out
at
their
nostrels
.
3.
If
wee
got
all
our
will
;
wee
should
many
times
sinne
against
God
,
willing
the
things
which
hee
willeth
not
,
and
nilling
the
things
which
he
willeth
.
Thus
did
Israel
will
their
returne
to
Aegypt
against
the
will
of
God
,
leading
them
to
the
land
of
their
rest
.
And
thus
they
would
have
a
King
,
and
got
one
in
Gods
anger
.
Thus
I
may
say
boldly
,
that
mans
will
should
not
bee
sought
but
Gods
,
For
mans
will
differeth
more
from
the
will
of
God
,
then
the
heaven
differeth
from
the
earth
.
For
it
is
mans
will
to
live
in
wealth
and
prosperity
,
but
God
willeth
it
not
,
knowing
that
want
is
better
for
us
,
For
when
wealth
maketh
mans
wit
to
waver
,
and
prosperitie
maketh
him
to
misknow
God
:
want
maketh
him
wise
,
and
with
the
prodigall
child
reclaimeth
him
from
his
errour
.
Secondly
,
wee
would
alwayes
live
at
randome
,
and
be
free
from
the
Crosse
:
but
God
willeth
it
not
,
for
hee
knoweth
that
without
the
yoake
we
are
but
wilde
heifers
:
But
when
the
Crosse
is
on
our
backe
,
it
will
teach
us
to
keepe
his
law
.
Finally
,
wee
desire
to
live
long
and
see
many
dayes
,
God
willeth
it
not
:
And
therefore
cutteth
off
the
thred
of
our
life
,
sometimes
in
the
morning
,
sometimes
in
the
noone-tide
,
and
sometimes
in
the
evening
of
our
dayes
.
And
by
so
doing
preventeth
the
growth
of
sinne
in
us
.
Sometimes
shutteth
our
eyes
,
from
seeing
the
evil
that
is
to
come
,
and
sometimes
draweth
us
away
from
the
love
of
the
world
,
that
wee
may
bee
invested
with
our
Masters
joy
.
Thus
by
all
these
palpable
documents
,
hee
cleerely
teacheth
thee
,
to
submit
thy
will
to
his
:
and
both
in
wealth
and
in
want
to
say
:
Not
my
will
but
thy
will
be
done
.
And
truely
,
till
this
time
come
,
and
till
thougrow
up
to
this
measure
of
grace
:
A
Scholler
thou
may
be
in
the
Schoole
of
grace
:
but
a
perfect
man
in
Christ
Jesus
thou
art
not
:
For
he
that
would
be
his
Disciple
must
deny
himselfe
,
and
take
up
his
Crosse
and
follow
him
dayly
.
The
totall
summe
then
,
of
this
part
of
the
Petition
is
this
,
O
Lord
since
by
nature
we
are
created
to
thy
image
,
and
since
,
in
that
estate
of
our
integrity
we
were
sufficiently
enabled
to
doe
thy
will
:
But
now
,
since
by
our
fall
wee
are
so
debilitated
&
weakned
,
as
that
we
can
neither
know
thy
will
nor
doe
it
;
Wee
runne
to
thee
in
the
secret
and
sincerity
of
our
soules
,
And
we
begge
of
thee
that
by
the
grace
of
thy
spirit
,
thou
wouldest
so
reenable
us
,
and
strengthen
us
againe
,
that
thy
will
may
not
only
bee
done
by
us
,
but
also
upon
us
:
That
is
to
say
,
that
we
may
not
onely
doe
that
which
thou
commandest
us
in
thy
word
:
but
also
patiently
beare
whatsoever
crosse
or
calamity
thou
shalt
bee
pleased
to
exercise
us
with
.
And
so
having
ended
the
first
part
of
the
Petition
,
wee
come
to
the
second
.
The
first
part
was
materiall
;
the
last
is
formall
.
Formatur
,
we
craved
that
Gods
will
might
be
done
in
us
and
upon
us
.
For
manner
we
crave
that
his
will
may
be
done
in
earth
as
it
is
in
Heaven
.
To
come
then
to
the
consideration
hereof
:
Whilst
our
Redeemer
prescribeth
unto
us
,
the
matter
of
Gods
obedience
,
he
prescribeth
it
in
two
subordinate
periods
of
consideration
.
1.
In
the
place
thereof
.
2.
In
the
patterne
thereof
.
The
place
,
hee
will
have
it
done
on
earth
:
The
patterne
,
As
it
is
in
heaven
.
We
will
first
looke
to
the
place
of
this
obedience
:
And
it
is
earth
.
By
earth
many
divers
men
have
meant
many
things
diversly
.
Tertullian
by
earth
said
our
body
was
meant
and
by
heaven
,
our
Soule
:
Because
our
bodies
are
of
the
earth
and
earthly
,
and
our
Soules
a
spirituall
and
celestiall
substance
.
And
the
ordinary
glosse
,
following
Tertulltan
,
writing
on
this
place
:
by
the
earth
have
understood
the
flesh
,
and
by
the
Heaven
the
spirit
:
So
that
they
make
the
meaning
of
the
words
to
bee
,
Let
the
flesh
and
the
lusts
thereof
be
subdued
to
the
Spirit
,
and
the
good
motions
of
the
same
.
Cyprian
by
earth
understands
the
unregenerate
,
and
such
as
doe
not
know
God
:
and
by
Heaven
,
just
men
to
whom
God
is
knowne
,
and
by
whom
he
is
obeyed
.
And
he
makes
the
meaning
of
the
words
to
bee
:
Let
them
that
are
not
yet
called
bee
brought
within
the
compasse
of
thy
covenant
,
and
the
bosome
of
thy
Church
,
that
as
wee
beleeve
,
so
they
may
beleeve
also
:
and
as
thy
will
is
done
by
us
,
so
it
may
bee
done
by
them
.
Both
of
these
opinions
are
not
only
tolerable
but
also
laudable
:
For
we
are
bound
by
religion
,
not
only
to
subdue
the
lusts
of
our
flesh
,
and
to
live
after
the
Spirit
,
but
also
wee
are
bound
in
charity
,
to
begge
of
God
,
that
all
such
as
appertaine
to
his
election
,
may
be
in
due
time
called
,
justified
,
and
glorified
:
That
so
there
may
be
but
one
shepheard
,
and
one
sheepfold
,
and
God
may
bee
over
all
,
and
in
all
,
blessed
for
ever
.
But
if
I
may
speak
it
without
the
prejudice
of
so
great
lights
:
Howsoever
both
these
Petitions
be
requisite
for
the
Christian
:
yet
doe
not
I
thinke
that
either
of
them
be
here
meant
:
But
with
Chrysostome
I
doe
thinke
that
this
Petition
differs
nothing
,
from
that
precept
of
the
Apostles
.
Collos.
3.1
.
If
yee
bee
risen
with
Iesus
Christ
,
seeke
those
things
that
are
above
.
By
earth
then
I
understand
men
that
are
on
earth
:
and
by
heaven
,
the
Angels
of
God
,
and
the
Spirits
of
good
and
just
men
departed
:
So
that
the
meaning
of
the
petition
is
:
Since
it
hath
pleased
thee
O
Father
,
who
dwellest
in
Heaven
,
to
make
thy
name
knowne
to
us
,
and
be
called
upon
of
us
:
And
seeing
thou
hast
honored
us
by
the
making
us
members
of
thy
true
Church
,
and
thy
Kingdome
of
grace
here
on
earth
:
O
let
thy
Spirit
of
Grace
dwel
so
powerfully
and
plentifully
in
us
,
that
as
thy
holy
Angells
and
glorified
Saints
doe
thy
will
in
heaven
:
So
we
that
are
but
weake
and
sinfull
men
may
captivate
our
wils
to
thy
obedience
here
on
earth
.
Well
then
,
by
Earth
wee
must
understand
not
only
earthly
men
,
but
also
the
place
,
where
,
Even
on
earth
,
and
while
we
live
in
it
.
But
let
us
remarke
the
word
,
for
it
is
generall
.
Our
Saviour
teaching
us
the
person
,
the
time
,
and
the
place
of
Gods
obedience
:
saith
not
,
Thy
will
be
done
in
the
field
;
in
the
city
,
in
the
sea
,
or
in
the
dry
land
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
per
universum
terrarum
orbem
,
Through
all
the
whole
world
:
And
as
David
sayes
in
his
97.
Psalme
:
Make
thy
way
knowne
on
earth
,
and
thy
saving
health
to
all
Nations
.
The
persons
then
by
whom
he
will
have
Gods
will
done
,
are
men
,
who
are
of
the
earth
,
and
to
the
earth
returne
again
.
And
the
place
where
,
in
the
earth
,
and
whilst
wee
live
in
it
:
For
unlesse
wee
doe
the
will
of
God
here
,
wee
shall
not
enter
into
our
Masters
joy
hereafter
.
In
the
second
roome
wee
must
looke
to
the
patterne
,
and
it
is
called
heaven
,
by
the
which
,
as
I
told
you
already
,
Augustine
and
Chrysostome
do
understand
the
holy
Angells
of
God
,
and
the
glorified
Spirits
of
men
:
These
are
said
to
bee
in
heaven
.
But
by
these
alone
the
word
is
not
only
understood
:
For
as
there
are
more
heavens
then
one
,
so
are
they
more
that
do
the
will
of
God
in
heaven
,
then
those
blessed
Spirits
alone
.
I
say
there
are
more
heavens
then
one
,
and
it
is
cleere
:
For
it
is
said
in
the
preface
of
this
prayer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
plurall
number
:
and
it
is
knowne
and
manifest
in
nature
:
For
this
expansum
,
or
void
wherein
are
the
fowles
,
is
called
a
heaven
,
and
they
,
the
fowles
of
the
heaven
.
Againe
,
these
seaven
subordinate
spheares
in
the
which
the
seaven
Planets
doe
raigne
are
called
heaven
also
.
Againe
,
that
place
wherein
are
the
fixed
Starres
,
is
called
a
heaven
also
.
And
finally
,
that
place
of
felicity
,
which
is
above
all
of
these
is
called
heaven
,
and
the
third
heaven
,
and
the
heaven
of
heavens
,
and
the
Paradise
of
God
.
Now
as
all
of
these
are
furnished
with
their
severall
host
and
inhabitants
:
So
is
the
will
of
God
done
in
all
of
these
,
by
their
severall
host
and
inhabitants
:
For
in
the
lower
heavens
,
which
we
call
our
firmament
,
the
will
of
God
is
done
by
the
fowles
of
the
ayre
,
and
by
the
treasures
of
windes
,
raine
,
snow
,
haile
,
and
the
thunder
.
In
the
second
heaven
the
will
of
God
is
done
by
the
Sunne
,
the
Moone
,
and
the
Starres
.
In
the
third
heaven
also
the
will
of
God
is
done
by
the
holy
Angells
,
who
have
kept
their
originall
integrity
,
and
by
the
congregation
of
the
first
born
,
who
rest
from
their
labours
and
have
entred
into
their
Masters
joy
.
The
words
then
are
cleere
.
By
earth
,
is
meant
man
,
made
of
earth
,
returning
to
the
earth
,
and
living
on
the
earth
.
By
heaven
,
is
meant
all
the
host
and
inhabitants
of
the
whole
heavens
of
God
,
whether
they
be
the
first
,
second
,
or
third
heaven
:
But
chiefly
the
third
.
Now
the
resemblance
and
parallel
of
the
obedience
is
remarkable
As
it
is
in
Heaven
:
For
it
may
be
enquired
,
how
doe
the
Angells
and
Saints
departed
obey
the
will
of
God
in
heaven
.
I
answere
,
they
obey
it
five
manner
of
wayes
:
Speedily
,
Cheerfully
,
Fully
,
sincerely
,
constantly
and
perfectly
.
Speedily
and
without
delay
;
cheerfully
and
without
murmuring
;
fully
and
without
omission
,
sincerely
without
dissimulation
,
constantly
without
wearying
,
and
perfectly
without
halting
.
Now
,
is
it
possible
for
man
so
to
doe
Gods
will
?
No
certainly
:
wee
cannot
doe
it
speedily
,
for
like
Lot
we
linger
to
goe
out
of
Sodome
:
We
cannot
doe
it
cheerfully
,
for
like
Israel
wee
grudge
,
and
murmur
in
the
way
to
our
rest
:
We
cannot
doe
it
fully
,
for
the
good
that
wee
would
doe
,
we
doe
not
,
&c.
We
doe
it
not
sincerely
and
without
dissimulation
,
for
although
wee
honour
him
with
our
mouthes
,
our
hearts
are
farre
from
him
:
We
doe
it
not
constantly
and
without
wearying
,
for
to
day
we
are
fervent
,
and
to
morrow
wee
are
lukewarme
,
neither
hot
nor
cold
:
Neither
doe
we
it
perfectly
,
for
we
know
but
in
a
part
,
and
see
but
in
a
part
,
and
our
perfection
is
laid
up
for
us
,
in
the
life
to
come
.
But
why
doe
we
then
pray
for
it
,
since
wee
cannot
attaine
to
it
?
I
answere
,
though
we
cannot
attaine
to
it
,
yet
wee
should
strive
after
it
:
For
there
is
a
time
comming
wherein
we
shall
obtaine
and
attaine
to
that
perfection
wee
aime
at
:
And
that
is
our
last
moment
,
and
day
of
our
dissolution
:
Like
Israel
compassing
Jericho
:
And
Sampson
groaning
under
his
blindnesse
.
Vse
.
Now
the
use
of
all
this
.
When
God
made
man
,
he
made
him
conforme
to
his
patterne
,
for
he
made
him
like
to
himselfe
,
and
to
his
owne
Image
.
When
God
commanded
to
build
him
a
Tabernacle
,
he
gave
a
patterne
to
it
in
the
mount
,
and
never
a
pinne
was
in
the
Tabernacle
but
what
was
commanded
.
So
it
is
here
,
when
Christ
Jesus
desireth
us
to
doe
Gods
will
;
he
writeth
to
us
a
copy
,
doe
it
in
earth
as
it
is
done
in
heaven
:
Not
that
we
are
able
to
attaine
to
it
,
but
that
we
must
strive
after
it
.
Let
us
looke
but
to
a
naturall
Parent
:
Hee
calleth
upon
his
young
infant
to
come
,
the
child
cannot
goe
,
but
creepeth
to
him
:
He
calleth
on
him
by
his
name
:
the
child
cannot
speake
,
but
he
bableth
:
Hee
biddeth
him
stand
upright
and
alone
;
but
he
straight
fals
:
Yet
the
father
doth
not
measure
his
obedience
by
the
perfection
,
but
by
the
endeavour
.
It
is
so
with
God
,
Hee
calleth
upon
us
to
come
to
him
:
wee
cannot
come
unlesse
wee
bee
drawne
.
He
biddeth
us
stand
stedfast
,
but
wee
fall
,
till
he
strengthen
us
.
He
biddeth
us
call
upon
him
,
but
wee
cannot
till
he
first
call
upon
us
;
and
say
(
as
to
Mary
)
Mary
,
then
straight
we
answere
him
Rabony
.
Finally
,
hee
biddeth
us
doe
his
will
on
earth
as
it
is
in
heaven
,
and
be
perfect
as
he
is
perfect
:
But
we
cannot
,
till
he
first
give
us
the
thing
that
he
craveth
of
us
.
What
shall
wee
then
doe
,
shall
wee
languish
because
wee
are
weake
,
or
retire
because
we
are
faint
?
No
,
let
us
creepe
,
and
bable
,
and
struggle
:
We
are
acceptable
,
not
because
of
our
practise
,
but
because
of
our
endeavour
:
Not
because
of
our
action
,
but
because
of
our
affection
.
Coll.
3.2
.
LECT:
10.
Give
us
this
day
&c.
HAving
spoken
of
the
first
three
Petitions
,
which
concerne
the
honour
and
glory
of
God
:
It
resteth
now
,
that
we
looke
on
those
Petitions
which
concern
man
,
and
his
utility
,
either
bodily
or
spiritually
.
It
is
bodily
wants
are
poured
out
here
in
this
Petition
,
and
the
support
and
reliefe
thereof
petitioned
.
In
handling
hereof
,
wee
shall
observe
the
very
same
order
and
Method
,
which
we
observed
in
the
former
:
For
first
we
will
looke
to
the
coherence
of
this
Petition
:
and
next
to
the
matter
comprehended
therein
.
The
coherence
is
remarkable
:
For
the
Petition
lookes
with
a
twofold
aspect
:
viz.
a
reference
to
the
former
Petitions
:
and
a
relation
to
the
ensuing
.
The
reference
it
hath
to
the
first
three
Petitions
,
is
,
that
it
serves
for
a
touchstone
,
to
try
the
right
and
true
title
which
wee
have
to
the
things
of
this
life
:
For
wee
live
in
a
world
wherein
there
is
nothing
which
men
doe
so
much
affect
as
plenty
and
abundance
:
And
there
is
no
man
so
much
abhorred
and
despised
,
as
the
poore
man
and
hee
that
wants
:
Howsoever
it
be
absolutely
true
,
that
the
felicity
of
man
consists
not
in
the
possession
of
the
earth
,
or
earthly
things
(
for
the
Kingdome
of
God
standeth
neither
in
Meat
,
Drinke
,
nor
Apparrell
,
but
in
Righteousnesse
,
peace
,
and
joy
in
the
Holy
Ghost
.
)
But
wouldest
thou
know
O
man
,
whether
thou
hast
a
true
title
and
right
to
the
things
that
thou
possessest
,
or
not
,
and
wouldst
thou
know
whether
or
not
thou
enjoyest
and
brookes
them
with
a
good
conscience
:
Then
for
thy
resolution
,
looke
to
the
first
three
Petitions
,
and
see
how
farre
they
have
taken
root
in
thy
heart
,
and
how
farre
thy
heart
hath
beene
set
on
their
obedience
:
So
farre
thou
hast
right
,
and
true
title
to
the
things
of
this
life
,
and
no
farther
:
For
I
will
assure
thee
unlesse
Gods
honour
hath
beene
deare
to
thee
,
and
dearer
then
thy
owne
:
Unlesse
Gods
Kingdome
hath
beene
dearer
to
thee
then
all
the
world
besides
:
Yea
and
all
the
world
in
thy
accompt
hath
beene
but
losse
to
thee
,
in
respect
of
it
:
And
finally
unlesse
Gods
will
have
beene
so
deare
to
thee
,
that
thou
hast
denyed
thy selfe
,
and
undergone
the
Crosse
patiently
,
captivating
thy
will
to
Gods
:
I
will
tell
thee
thus
much
,
an
use
of
the
creatures
of
God
thou
mayest
have
had
,
but
a
true
title
or
right
to
them
thou
never
hadst
:
And
to
speake
it
in
one
word
,
an
usurper
of
Gods
creatures
thou
maist
bee
,
but
a
true
owner
thou
never
wast
.
No
I
must
tell
thee
more
:
There
is
never
a
bitt
of
bread
that
goeth
downe
into
thy
belly
,
nor
one
drop
of
water
that
goeth
into
thy
mouth
,
but
shall
one
day
accuse
thee
of
the
wrong
and
tyranny
that
thou
hast
done
:
unlesse
thou
canst
shew
by
thy
charter
that
thou
art
a
member
of
Gods
Kingdome
:
And
that
for
thy
Reddendo
thou
hast
honored
his
name
,
and
captivated
thy
will
to
his
obedience
,
For
as
all
things
are
ours
whilst
wee
are
Christs
:
So
without
Christ
nothing
in
the
world
is
ours
:
No
,
they
are
so
farre
from
being
ours
,
that
they
sigh
and
groane
against
us
.
Rom.
8.
And
woe
bee
to
us
,
if
when
they
sigh
against
us
,
wee
cannot
sigh
for
our selves
.
But
this
is
not
all
,
For
as
this
hath
a
respect
to
the
former
Petitions
,
by
way
of
tryall
,
so
doth
it
also
carry
a
reference
and
relation
to
the
subsequent
,
and
that
more
wonderfull
and
observable
then
the
former
:
For
it
may
bee
enquired
whence
it
commeth
,
that
hee
who
was
the
Son
of
God
,
and
thought
it
no
robbery
to
bee
made
equall
with
God
himselfe
:
Againe
,
whence
it
was
,
that
he
who
laid
downe
the
life
of
his
body
,
that
hee
might
save
the
life
of
our
soules
:
And
finally
,
whence
it
comes
,
that
hee
who
did
forbid
us
to
care
what
wee
should
eate
,
or
what
apparrell
we
should
put
on
:
should
in
this
measure
be
so
carefull
of
our
bodies
,
and
the
naturall
life
thereof
,
that
he
should
preferre
a
petition
concerning
the
body
,
before
that
which
concerneth
the
soule
.
Is
not
the
soule
of
much
more
worth
then
the
body
,
and
are
not
the
things
,
that
concerne
the
soule
of
farre
greater
excellencie
,
then
those
which
concerne
the
body
?
How
is
it
then
,
that
hee
who
is
the
Prince
of
our
salvation
,
should
bee
thus
preposterous
in
his
Alphabet
as
to
recommend
to
us
the
care
of
our
bodies
before
the
care
of
our
soules
:
and
the
worth
of
a
peece
of
bread
,
before
the
worth
of
the
remission
of
our
sinnes
?
To
this
I
answer
,
Wisdome
is
justified
of
all
her
children
:
and
therefore
it
becomes
us
not
to
judge
any
thing
before
the
time
,
for
hee
is
the
wisdome
of
the
Father
,
who
hath
thus
taught
us
,
and
as
there
was
no
iniquity
found
in
his
wayes
,
so
there
was
no
guile
found
in
his
tongue
.
Hee
hath
then
suffered
us
to
prefixe
the
Petition
which
concerneth
our
body
,
before
those
that
concerne
our
soule
:
not
for
dignities
,
but
for
necessities
sake
:
For
behold
,
as
hee
made
us
,
so
hee
knoweth
our
frame
,
and
of
what
mould
wee
are
made
:
and
for
this
cause
hee
submitteth
himselfe
to
our
infirmities
:
that
by
doing
so
he
may
gaine
us
;
for
wee
have
not
such
an
High-priest
,
as
cannot
bee
touched
with
the
sense
of
our
infirmities
:
but
who
was
made
like
unto
us
in
all
things
,
sinne
excepted
.
Will
any
man
then
aske
the
reason
of
this
order
,
I
answer
,
God
hath
done
it
wisely
for
three
causes
.
First
,
to
shew
us
the
infirmity
of
our
flesh
,
or
fleshly
nature
.
Secondly
,
to
shew
us
the
riches
of
his
mercy
.
Thirdly
,
to
shew
us
the
true
refuge
to
the
which
wee
should
runne
in
the
day
of
our
bodily
wants
.
I
say
,
first
,
it
is
done
to
shew
us
our
naturall
infirmity
,
and
the
weaknesse
of
flesh
;
who
live
by
sense
,
and
not
by
faith
:
For
it
is
with
man
,
(
walking
in
the
way
to
heaven
)
as
it
is
with
little
children
,
walking
in
their
parents
families
:
wee
know
this
to
be
the
defect
,
and
weaknesse
of
our
children
:
that
hardly
,
or
seldome
can
they
bee
brought
to
put
on
their
apparell
,
or
say
their
prayers
till
first
they
get
the
promise
of
their
breakfast
:
it
is
so
with
us
in
the
way
to
heaven
;
all
the
promises
of
God
(
concerning
our
felicity
there
)
which
in
themselves
are
so
large
,
and
infinite
:
that
neither
hath
the
eye
seene
them
,
or
the
eare
heard
them
,
or
can
the
minde
of
man
understand
them
:
Yet
all
of
them
,
of
what
quality
,
or
number
soever
they
bee
:
can
never
lead
a
man
to
the
earnest
pursuit
of
those
things
that
are
eternall
,
unlesse
hee
get
a
palpable
possession
of
those
things
that
are
temporall
.
But
as
David
said
,
This
is
our
death
.
I
saysecondly
,
he
hath
done
it
for
a
demonstration
of
the
riches
of
his
mercy
towards
us
,
letting
us
see
that
hee
will
passe
by
many
of
our
infirmities
,
and
overlooke
many
of
our
weakenesses
ere
hee
want
us
;
(
So
pretious
a
thing
in
the
eyes
of
the
Lord
is
the
Soule
of
a
man
,
that
hee
will
give
much
for
it
ere
hee
want
it
)
looke
to
the
Father
,
looke
to
the
Sonne
,
to
the
Holy
Ghost
,
looke
to
the
elect
angels
,
to
the
Saints
departed
,
to
the
senselesse
creatures
,
and
looke
to
sathan
himselfe
,
and
all
shall
teach
you
,
that
nothing
on
earth
is
so
pretious
as
the
soule
of
man
.
And
if
our
soules
,
and
the
redemption
of
them
,
bee
a
matter
of
so
great
excellencie
;
doe
you
thinke
that
God
will
want
it
for
a
meale
of
meat
?
no
,
no
,
farre
bee
it
from
us
to
thinke
so
:
for
will
hee
that
feeds
the
fowles
of
the
aire
,
and
clothes
the
lillies
in
the
field
,
be
forgetfull
of
us
?
No
surely
,
a
haire
of
our
head
shall
not
fall
to
the
ground
,
but
by
his
providence
,
and
if
any
shall
fall
,
it
is
not
for
want
of
his
favour
,
but
for
the
weaknesse
of
our
faith
.
I
say
thirdly
,
it
is
done
to
shew
us
the
true
refuge
,
unto
the
which
we
should
all
leane
in
the
day
of
our
want
,
whether
bodily
or
spirituall
:
and
that
is
onely
to
God
:
For
will
wee
looke
to
the
things
of
this
earth
in
the
day
of
our
bodily
want
:
from
whom
shall
we
seeke
them
but
from
God
,
for
it
is
hee
that
heareth
the
heaven
,
and
maketh
the
heaven
to
heare
the
earth
,
and
the
earth
to
heare
the
come
,
and
the
come
to
heare
Israel
.
If
hee
heare
thee
,
all
shall
heare
thee
,
but
if
hee
stop
his
eare
,
all
shall
bee
deafe
and
dumbe
to
thee
:
For
the
eyes
of
all
things
do
wait
,
and
depend
on
him
:
While
he
openeth
his
hand
,
they
are
filled
with
his
blessing
:
But
if
hee
over-cloud
his
countenance
,
they
are
sore
affraid
,
and
perish
.
Now
this
being
the
reason
of
the
coherence
,
I
come
to
the
Petition
,
wherein
six
things
are
remarkable
.
First
,
what
we
crave
,
Bread
.
Secondly
,
of
whom
wee
crave
it
,
of
God
;
for
wee
say
,
Give
.
Thirdly
,
to
whom
wee
crave
it
:
and
it
it
not
in
the
singular
number
to
mee
,
or
to
thee
but
in
the
plurall
number
,
Vnto
Vs
.
Fourthly
,
what
a
bread
it
is
that
we
crave
,
a
Daily
bread
,
not
a
dainty
bread
.
Fifthly
,
whose
bread
is
it
that
we
crave
:
not
our
neighbours
bread
,
but
our
owne
,
Our
.
And
sixtly
,
for
what
time
it
is
that
wee
crave
it
,
not
for
the
morrow
,
but
for
to
day
.
Give
us
this
day
our
daily
bread
.
Whilst
I
looke
on
the
thing
that
is
petitioned
,
Bread
:
It
is
requisite
that
I
search
,
what
is
meant
,
and
understood
by
it
.
The
Ancients
and
Fathers
of
the
Church
have
thought
diversly
of
it
.
Tertullian
lib.
de
Orat.
Cap.
6.
will
have
by
this
bread
,
Christ
himselfe
to
bee
meant
:
and
saith
that
there
is
nothing
can
have
a
more
orderly
progresse
,
then
that
after
we
have
sought
the
honor
of
Gods
name
,
the
advancement
of
his
Kingdome
,
and
the
obedience
of
his
will
:
to
seeke
also
the
bread
of
life
,
by
the
which
wee
may
bee
enabled
to
do
those
things
.
And
this
is
Christ
himselfe
(
saith
hee
)
for
of
him
it
is
written
,
I
am
the
bread
of
life
.
Ioh.
6.
Athanasius
lib.
De
humana
natura
suscepta
.
Tom.
1.
doth
by
the
word
bread
understand
the
Holy
Ghost
:
and
for
proofe
thereof
,
bringeth
the
words
of
this
very
Text
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Our
daily
bread
:
for
hee
saith
,
God
hath
taught
us
in
this
present
time
,
to
seeke
that
bread
for
our
entertainment
,
whose
first
fruits
shall
preserve
our
soule
in
life
,
to
the
life
to
come
.
Augustine
,
writing
of
the
sermon
of
Christ
in
the
mountaine
.
Tom.
4.
lib.
2.
cap.
7.
pag.
349.
by
bread
doth
understand
the
bread
of
the
Sacrament
,
or
else
the
bread
of
Gods
word
:
by
the
which
our
soules
are
kept
in
life
to
the
obedience
of
his
statutes
.
But
with
reverence
let
me
say
,
that
Tertullians
opinion
(
meaning
by
bread
,
Christ
)
cannot
stand
with
the
due
order
of
this
prayer
:
for
then
it
were
tautologick
,
for
that
was
sought
in
the
petition
,
Thy
Kingdome
come
.
Againe
,
Athanasius
his
interpretation
cannot
bee
received
,
whilst
by
bread
hee
meaneth
the
holy
Ghost
:
for
of
him
wee
receive
but
the
first
fruits
in
this
life
:
But
of
this
bread
we
many
times
receive
both
satiety
and
surfeit
.
Last
of
all
,
I
cannot
subscribe
to
Augustine
in
this
his
opinion
,
nor
to
the
Rhemists
his
followers
,
who
by
bread
here
understand
the
bread
of
the
Sacrament
,
for
if
it
were
so
,
I
see
no
reason
wherefore
they
should
debarre
the
laicks
from
eating
thereof
,
one
licenciating
the
use
thereof
to
the
Priests
,
whilst
God
calleth
it
our
bread
,
and
our
daily
bread
,
and
alloweth
to
us
both
the
use
,
and
the
daily
use
thereof
.
It
resteth
then
,
that
the
truth
bee
cleared
,
and
so
it
shall
by
taking
the
words
literally
,
and
under
the
name
of
bread
by
understanding
bakers
bread
,
yet
not
so
strictly
but
that
figuratively
also
,
under
it
we
may
comprehend
all
things
requisite
for
the
maintenance
of
this
our
naturall
life
:
such
as
are
,
strength
of
body
by
nourishment
,
health
by
Physick
,
warmnesse
by
apparell
,
sufficiencie
,
and
correspondencie
to
our
labours
:
and
finally
,
all
the
meanes
and
helpes
that
leads
to
these
things
:
as
Christian
magistracie
,
peace
in
the
land
,
and
seasonable
weather
,
So
that
Ambrose
looking
on
the
large
extent
of
the
word
bread
,
sayeth
of
this
Petition
;
Haec
postulatio
maxima
est
corum
quae
petuntur
.
For
since
,
as
man
cannot
live
without
bread
,
so
his
bread
cannot
quicken
him
except
he
have
a
stomack
to
disgest
,
and
when
his
stomack
is
able
,
hee
cannot
get
it
,
unlesse
the
earth
afford
it
:
and
the
earth
doth
not
afford
it
except
it
be
laboured
:
and
it
cannot
bee
laboured
except
there
bee
peace
amongst
men
:
and
in
the
very
time
of
peace
,
mens
travels
cannot
be
profitable
,
unlesse
God
send
both
the
first
and
the
latter
raine
:
Therefore
saith
hee
,
in
this
one
word
of
bread
,
many
things
are
couched
,
yea
all
things
that
are
requisite
for
the
entertainment
of
our
life
.
The
meaning
of
the
words
being
thus
interpreted
,
let
us
make
some
use
of
them
.
Their
use
is
twofold
.
Vse
.
For
the
word
serves
first
for
rebuke
,
and
secondly
,
for
instruction
.
It
serves
for
rebuke
to
the
Church
of
Rome
,
who
by
the
imposition
of
their
extraordinary
,
and
unnecessary
fastings
,
hope
to
enter
into
the
kingdome
of
God
:
But
to
those
I
say
,
yet
not
I
,
but
Jesus
Christ
for
me
:
Fooles
and
hypocrites
,
you
make
cleane
the
outer
side
of
the
cup
and
the
platter
,
but
within
all
is
foule
,
and
full
of
ravening
.
Foole
,
dost
thou
thinke
that
the
kingdome
of
God
standeth
in
meate
,
and
drinke
,
or
in
apparell
?
No
,
no
,
it
standeth
in
righteousnesse
,
peace
,
and
joy
in
the
holy
Ghost
.
What
careth
God
I
pray
thee
,
for
a
bit
of
meat
,
that
goeth
into
thy
belly
,
or
for
that
rag
of
clothes
,
that
covereth
thy
nakednesse
?
When
he
is
hungry
will
he
tell
thee
?
or
when
hee
is
thirsty
,
will
hee
that
thou
shouldest
give
him
drinke
?
or
if
he
were
cold
,
or
naked
,
would
hee
begge
the
use
of
thy
garment
?
No
surely
,
those
things
are
not
for
him
,
but
for
us
,
and
for
our
use
:
Hee
made
our
bodies
of
the
earth
,
earthly
:
hee
hath
breathed
the
breath
of
life
in
our
nostrils
,
that
by
it
wee
may
live
in
the
body
:
he
hath
given
us
also
the
use
of
his
creatures
,
for
the
preservation
of
that
sparke
,
till
hee
recall
it
.
What
is
it
then
should
make
man
so
bold
to
inhibit
the
use
of
that
thing
which
God
hath
licenced
,
or
what
art
thou
,
O
man
,
that
darest
pollute
that
which
God
hath
sanctified
to
thee
?
Well
hath
the
Apostle
Paul
fore-prophesied
of
thee
;
that
in
so
doing
thou
hast
a
shew
of
godlinesse
,
but
in
effect
thou
hast
denyed
the
power
thereof
:
for
these
things
may
have
a
shew
of
wisdome
in
a
will-worship
and
neglect
of
the
body
,
but
in
effect
they
are
but
the
rudiments
of
the
world
,
and
the
ordinances
,
and
traditions
of
men
:
for
they
hold
not
of
our
head
which
is
Christ
Jesus
.
I
graunt
indeed
it
fareth
not
with
the
soule
,
and
the
body
,
as
it
fareth
betwixt
an
evill
matched
man
,
and
his
wife
:
the
thing
that
the
one
willeth
,
the
other
willeth
not
:
and
if
any
neighbour
shall
pacifie
the
strife
with
reason
,
hee
hath
gained
a
soule
:
It
is
even
so
with
the
matter
of
fasting
:
if
,
whilst
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
fighteth
against
the
flesh
,
wee
can
beate
downe
our
bodies
,
and
bring
them
in
subjection
,
it
is
more
then
requisite
:
But
if
wee
shall
think
hypocritically
,
by
so
doing
,
to
merit
or
procure
to
our selves
the
Kingdome
of
heaven
,
wee
deceive
our
soules
,
and
our
labour
is
in
vaine
:
for
the
kingdome
of
God
standeth
neither
in
meat
,
drinke
,
or
apparell
;
but
in
righteousnesse
,
peace
,
and
joy
in
the
Holy
Ghost
.
Vse
2.
And
as
it
serves
for
rebuke
of
the
Church
of
Rome
,
so
doth
it
also
for
instruction
to
our
reformed
Church
:
and
that
in
a
twofold
manner
:
for
it
teacheth
a
lesson
to
the
rich
man
,
and
another
also
to
the
poore
man
.
It
teacheth
the
rich
man
to
eschew
covetousnesse
,
for
if
God
give
him
bread
,
hee
giveth
him
all
that
hee
oweth
him
:
wee
cannot
bee
content
till
our
table
be
richly
decked
,
and
our
cup
overflow
:
but
alas
these
things
ought
not
to
be
so
;
for
we
came
naked
into
the
world
,
and
naked
we
shall
returne
againe
.
If
wee
get
therefore
food
,
and
rayment
,
it
becomes
us
therewith
to
be
contented
.
Nature
is
not
curious
in
herd
yet
,
nor
chargeable
in
her
fare
;
shee
can
say
with
the
Poët
,
Vivitur
parvo
bene
,
all
that
she
craveth
,
is
but
bread
and
water
,
a
clout
to
cover
her
nakednesse
,
and
a
hole
to
hide
her
head
in
:
when
God
sendeth
more
,
she
can
use
it
with
sobriety
,
when
God
denyeth
it
,
shee
can
bee
thankfull
,
and
say
with
Iob
,
The
Lord
hath
given
,
and
the
Lord
hath
taken
,
&c.
And
when
she
seeth
the
best
chear
in
the
world
set
before
her
,
she
accounteth
it
all
but
bread
.
The
crummes
of
the
rich
mans
table
was
bread
,
although
refused
to
Lazarus
:
and
the
rich
mans
sumptuous
fare
was
but
bread
:
Daniels
pulse
and
water
was
bread
:
and
the
Kings
royall
fare
was
but
bread
:
the
huskes
of
the
swine
was
bread
to
the
prodigall
child
,
and
his
fathers
feast
was
but
bread
.
Thus
the
true
christian
in
all
things
is
content
:
hee
canne
bee
abased
,
and
hee
can
abound
:
he
can
bee
hungry
,
and
he
can
bee
full
,
he
can
want
,
and
he
can
have
.
Philip.
4.
And
in
the
midst
of
his
fulnesse
,
hee
is
carefull
of
nothing
so
much
,
as
that
the
Lord
send
not
a
leannesse
upon
his
soule
.
Secondly
,
as
it
teacheth
the
richman
to
measure
the
things
of
this
life
,
not
by
the
ell
of
his
desires
which
have
no
end
,
but
by
the
ell
of
nature
,
which
is
short
&
soone
contented
:
so
from
this
the
poore
man
hath
a
lesson
of
content
.
When
hee
looketh
to
his
neighbour
and
seeth
him
better
cloathed
,
better
fed
,
better
followed
,
and
better
favored
then
himselfe
,
truly
nature
would
grudge
and
murmure
in
a
naturall
man
:
But
if
thou
bee
a
christian
let
mee
exhort
thee
in
the
name
of
Jesus
,
whose
name
is
called
upon
by
thee
:
represse
these
fond
imaginations
:
Consider
that
God
hath
taken
nothing
from
thee
,
but
what
hee
gave
thee
:
And
that
in
wisdome
,
hee
holdeth
thee
short
of
those
things
that
hee
himselfe
may
be
thy
portion
.
Blessed
art
thou
if
he
be
so
to
thee
.
It
may
be
for
a
time
thou
hunger
and
thirst
,
but
thou
shalt
bee
satisfied
:
and
it
may
be
for
a
time
that
thou
mourne
and
weepe
,
but
thou
shalt
be
comforted
,
The
way
to
procure
thy
content
,
it
not
to
measure
thy
want
with
other
mens
wealth
:
No
,
no
,
but
looke
to
the
woe
that
their
wealth
hath
bred
them
,
and
consider
how
ease
,
and
fulnesse
of
bread
hath
made
their
hearts
fat
,
and
hath
lulled
them
into
the
lethargie
of
a
giddie
minde
,
whilst
by
means
of
thy
want
,
God
hath
preserved
his
life
in
thy
soule
.
Wouldst
thou
then
change
estates
?
no
,
doe
not
if
thou
be
wise
:
for
they
who
possesse
those
things
,
stand
in
slippery
places
,
they
seldome
or
never
leave
their
owners
without
a
fall
.
How
many
this
day
are
in
hell
,
who
would
goe
naked
to
bee
partakers
of
the
garment
of
righteousnesse
:
who
would
be
still
hungry
to
get
a
poore
crumme
of
the
booke
of
life
:
and
dye
a
thousand
deaths
for
thirst
,
to
get
one
drop
of
that
water
,
that
could
coole
the
heate
of
that
flame
which
they
sustaine
:
but
oh
!
they
cannot
obtaine
it
:
they
have
lost
their
time
,
and
their
judgement
is
sealed
.
While
therefore
thou
hast
time
,
in
time
,
redeeme
the
time
,
for
the
daies
are
evill
:
and
if
thou
get
food
and
raiment
,
learne
therewith
to
be
content
:
and
if
thou
be
greedy
of
any
thing
in
the
world
,
be
greedy
of
grace
:
for
if
thou
hast
the
grace
of
God
,
thou
art
richer
then
Cresus
:
because
thou
hast
Christ
,
who
when
hee
was
rich
,
became
poore
,
that
in
his
povertie
thou
mightest
be
made
rich
.
LECT.
11.
Give
us
this
day
our
daily
bread
.
THe
second
thing
considerable
in
these
words
is
the
person
of
whom
wee
aske
this
,
and
it
is
of
God
;
for
whilst
in
the
preface
wee
say
,
Our
Father
,
behold
here
wee
say
to
him
,
Give
.
In
handling
of
this
word
a
supplication
,
wee
have
three
things
to
consider
;
First
,
to
whom
it
is
powred
out
;
to
God
;
Secondly
,
after
what
manner
;
by
way
of
begging
.
Thirdly
,
for
what
reason
;
because
of
his
command
,
Aske
and
you
shall
receive
.
The
first
thing
remarkable
in
this
word
of
the
Petition
,
is
,
of
whom
wee
crave
our
bread
:
and
I
see
,
it
is
of
God
.
Will
any
man
enquire
why
it
is
,
that
for
every
peece
of
bread
wee
put
in
our
mouth
,
wee
should
goe
to
God
and
aske
it
of
him
:
this
may
seeme
a
little
strange
:
for
there
are
many
,
that
have
more
bread
lying
beside
them
then
they
can
get
eaten
,
and
many
(
like
the
rich
man
in
the
Gospell
)
have
more
in
store
then
they
can
make
use
of
.
This
may
well
then
become
the
poore
man
;
who
when
hee
dineth
in
the
morning
knoweth
not
where
to
suppe
at
night
:
or
if
hee
have
gotten
a
morsell
of
greene
hearbs
at
night
,
knoweth
not
the
next
morning
where
to
breake
his
fast
:
I
thinke
it
were
no
fault
in
him
to
goe
to
God
,
and
to
begge
of
him
every
bit
and
morsell
of
bread
that
goeth
into
his
mouth
:
for
a
rich
man
dineth
when
he
pleaseth
,
but
the
poore
man
when
he
may
.
Yet
to
answer
,
I
say
,
it
is
requisite
for
the
rich
as
well
as
for
the
poore
,
when
hee
sitteth
at
table
,
to
say
,
Give
mee
;
and
that
for
three
causes
.
First
,
for
the
honour
of
God
.
Secondly
,
for
instruction
of
the
owner
,
in
the
right
title
of
the
creature
.
Thirdly
,
for
his
instruction
in
the
remembrance
of
them
that
want
:
and
in
the
use
of
the
creature
.
I
say
,
first
,
that
it
is
done
for
the
cleering
of
the
honour
of
God
,
both
that
he
openeth
his
eare
and
his
hand
for
our
deliverance
from
our
meanest
distresses
.
It
was
said
of
old
amongst
the
Heathen
of
their
God
:
non
vacat
exiguis
rebus
adesse
Iovi
:
It
is
not
so
with
our
God
,
blessed
bee
his
name
:
The
meanest
distresse
that
his
servants
could
ever
stand
in
,
they
never
sooner
opened
their
mouth
to
cry
,
but
straight
he
bowed
downe
his
eare
and
heard
them
.
They
could
never
sooner
present
their
wants
before
him
,
then
he
opened
his
hands
,
and
filled
them
with
his
blessing
.
And
if
I
should
be
particular
:
what
is
it
that
God
would
not
give
him
if
hee
seeke
it
of
him
.
Man
as
a
naturall
man
,
hath
a
naturall
life
in
him
:
which
,
as
it
is
from
God
by
inspiration
,
so
it
must
bee
entertained
by
God
and
his
providence
,
till
he
recall
it
in
his
wisedome
.
Hee
gave
it
before
we
were
:
he
recalleth
it
before
wee
bee
aware
:
but
hee
entertaineth
it
by
making
us
sensible
of
our
wants
,
and
supplicants
to
him
for
our
reliefe
.
Matt.
6.
As
man
is
a
naturall
man
,
and
hath
the
maintenance
of
his
naturall
life
of
God
,
so
is
he
ordained
by
God
to
communicate
,
and
propagate
his
peace
on
earth
.
Which
if
hee
aske
not
of
God
,
hee
will
not
give
it
him
:
and
unlesse
that
God
give
it
him
he
shall
not
have
it
.
Looke
to
Abrahams
servant
,
going
for
a
wife
to
Isaak
.
and
to
Sampson
,
seeking
a
wife
amongst
the
Philistims
.
Besides
this
,
peace
is
requisite
for
the
maintenance
of
mans
life
:
and
this
hee
cannot
have
except
God
give
it
.
For
as
he
is
the
Lord
of
hosts
,
and
the
leader
of
our
battailes
,
so
is
he
the
God
of
our
peace
also
.
It
is
he
who
in
the
day
of
battaile
,
can
hisse
for
a
flie
against
Aegypt
;
and
for
a
Bee
against
Ashur
.
Esau
.
7.18
.
So
it
is
hee
that
breakes
the
Bow
,
and
the
Speare
in
Judah
,
Psalme
40.
and
cryeth
such
a
peace
to
his
people
,
that
a
covenant
is
made
betwixt
them
and
the
stones
of
the
field
,
neither
is
this
all
.
For
man
,
as
the
servant
of
God
,
for
his
Gods
sake
,
may
bee
called
to
suffer
.
If
in
that
day
we
call
on
him
,
will
he
leave
us
?
No
,
no
;
hee
hath
forbidden
us
to
care
for
our
accusations
,
for
his
Spirit
in
us
shall
speake
for
us
:
and
that
with
such
efficacy
,
and
force
of
truth
,
that
our
adversaries
shall
not
bee
able
to
resist
it
.
Matt.
10.19
.
Seeing
therefore
,
all
our
necessities
are
manifest
before
him
,
our
teares
in
his
bottle
,
the
haires
of
our
head
in
his
hand
,
our
supplications
in
his
bosome
,
and
our
dayes
in
his
register
:
Why
should
we
in
our
distresse
feare
to
draw
neare
to
him
:
No
,
it
is
his
honour
that
wee
draw
neere
.
For
he
hath
said
,
Come
to
mee
all
yee
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
.
And
againe
,
Whosoever
comes
to
mee
him
I
cast
not
away
:
For
the
brused
Reed
I
will
not
breake
,
and
the
smoaking
Flax
I
will
not
quench
.
As
it
serves
for
the
honour
of
God
,
to
see
his
children
come
,
and
seeke
a
peece
of
bread
of
him
,
so
it
instructeth
the
children
of
God
also
,
in
the
right
use
of
the
creature
.
For
it
is
written
,
Man
what
hast
thou
that
thou
hast
not
received
,
and
if
thou
hast
received
it
,
why
gloriest
thou
?
And
to
make
this
a
little
more
cleere
:
thou
wilt
finde
,
that
in
the
use
of
the
creature
,
thou
hadst
need
to
goe
to
the
Creator
:
and
to
say
Give
mee
〈◊〉
:
and
that
for
two
causes
.
First
,
thou
canst
not
attaine
to
it
,
unlesse
he
give
thee
it
:
and
next
thou
caust
not
have
a
blessing
with
it
,
unlesse
hee
give
it
thee
.
First
,
thou
canst
not
obtaine
it
,
unlesse
he
give
it
thee
,
For
thou
maist
rise
early
at
Morne
,
goe
late
to
bed
at
Night
,
and
all
the
Day
long
eate
the
Bread
of
Sorrow
:
But
all
is
in
vaine
,
unlesse
God
give
the
increase
.
Looke
to
all
the
things
that
are
in
nature
,
and
see
what
the
naturall
man
can
doe
to
them
for
their
conquest
.
I
presuppose
thou
art
going
to
the
sea
:
canst
thou
make
the
winde
blow
right
in
thy
saile
:
thou
canst
not
.
For
if
God
would
give
every
man
his
desire
in
the
winde
,
such
a
confused
whirlwinde
was
never
seene
in
the
world
:
so
as
the
whirlewinde
that
blew
downe
Iobs
house
,
should
not
bee
like
it
.
And
therefore
his
windes
sometimes
sit
in
thy
face
,
another
time
in
thy
neighbours
.
And
by
so
doing
,
and
crossing
all
your
desires
,
teacheth
you
only
to
depend
on
him
.
For
it
is
he
only
that
giveth
.
What
I
speake
to
the
seaman
,
I
speak
to
the
husbandman
,
to
the
clowne
,
to
the
courtier
.
Yea
what
I
speake
to
one
I
speake
to
all
.
It
becommeth
us
in
the
use
of
the
creature
,
to
doe
two
things
.
First
to
deny
our selves
,
and
then
to
runne
to
God
.
First
,
deny
thy selfe
for
thou
art
weake
in
a
two-fold
weaknesse
:
weake
in
judgement
and
weake
in
power
.
In
judgement
,
not
only
concerning
the
things
of
God
,
which
the
naturall
man
knoweth
not
,
but
also
concerning
the
secrets
of
nature
:
which
man
knew
once
by
nature
,
but
knoweth
not
now
by
reason
of
his
fall
.
Aske
the
Astrologue
,
the
Soothsayer
,
the
Necromancer
,
and
all
those
vaine
searchers
of
vanities
,
who
doe
sow
iniquity
and
reape
vanity
:
And
who
asking
counsell
at
their
stock
,
have
nothing
but
their
staffe
to
answere
them
.
Hosea
4.
As
we
are
weake
in
judgement
to
understand
,
so
are
we
weake
in
power
how
to
mannage
,
not
only
the
things
that
are
of
God
:
but
also
the
things
that
are
of
men
.
That
wee
cannot
mannage
the
things
that
are
of
God
it
is
cleere
out
of
this
example
:
David
and
Israel
did
purpose
to
bring
up
Gods
Arke
out
of
the
house
of
Abinadab
,
in
a
new
cart
.
1.
Chronicles
15.13
.
But
because
they
thought
themselves
able
enough
to
follow
that
businesse
,
without
Gods
direction
:
Looke
to
Perez
Vzzah
by
the
way
:
Looke
also
to
Israel
fighting
against
Benjamin
.
And
as
it
is
in
things
concerning
God
,
so
is
it
in
things
concerning
us
,
for
howsoever
we
have
understanding
to
know
what
they
are
,
yet
we
want
wisedome
to
mannage
them
aright
:
Looke
to
Israel
,
who
did
sow
much
,
and
reaped
little
,
who
did
eate
,
and
were
not
filled
,
who
earned
wages
but
could
never
get
a
purse
to
keepe
them
in
.
And
in
a
word
:
except
wee
get
both
judgement
to
discerne
of
the
creature
aright
,
and
power
to
make
a
right
use
of
it
:
Wee
may
say
concerning
the
first
:
our
counsells
are
caryed
headlong
:
for
wee
meete
with
darknesse
in
the
day
.
And
for
the
second
,
we
may
justly
say
with
Peter
,
Wee
have
fished
all
the
night
and
yet
have
caught
nothing
.
In
the
last
roome
whilest
wee
are
commanded
,
to
goe
to
God
and
to
say
to
him
,
Give
:
Wee
are
taught
to
know
how
to
use
the
creatures
aright
,
and
that
three
manner
of
wayes
.
First
,
by
travell
,
secondly
,
by
prayer
,
thirdly
by
charity
.
By
travell
because
man
must
eate
his
bread
in
the
sweate
of
his
brow
.
In
his
innocency
he
was
ordained
to
delve
in
the
garden
of
God
.
When
hee
fell
,
the
earth
was
accursed
for
his
sake
:
And
let
him
travell
as
he
liketh
,
yet
in
the
sweat
of
his
brow
hee
shall
eate
his
bread
,
and
in
the
use
of
a
lawfull
calling
,
he
hath
only
reason
to
expect
an
answerable
blessing
.
I
say
secondly
hee
must
pray
,
for
let
him
toile
never
so
much
,
except
he
pray
,
he
shall
not
speed
:
For
it
is
written
;
Nisi
Iehovah
,
frustra
:
and
these
two
are
surely
knit
together
,
labour
and
prayer
.
For
as
sighing
without
expectation
,
and
expectation
without
sighing
:
as
prayer
in
a
tempest
without
toiling
,
and
toile
without
prayer
:
and
as
in
a
Sermon
,
information
of
the
understanding
,
without
working
on
the
affections
,
and
travell
on
the
affections
,
without
information
of
the
minde
,
is
all
in
vaine
.
So
also
in
things
temporall
,
neither
will
our
travell
alone
,
nor
our
prayer
alone
,
serve
our
necessities
:
but
travell
and
prayer
conjoyned
together
,
make
up
the
worke
of
our
reliefe
.
Thirdly
it
teacheth
us
,
how
to
commiserate
others
in
their
necessities
.
For
there
are
many
,
who
like
Nabal
cannot
yeeld
to
David
:
or
like
to
the
rich
glutton
,
cannot
pity
Lazarus
,
or
like
a
Iezebel
,
feeding
foure
hundred
false
Prophets
,
and
yet
can
suffer
Eliah
to
starve
.
But
in
this
O
man
,
thou
art
deceived
:
For
thou
canst
not
get
it
,
till
thou
say
to
God
,
Give
.
And
when
hee
giveth
it
thee
,
it
is
to
this
end
amongst
many
,
that
thou
maiest
not
refuse
him
who
saith
to
thee
,
Give
,
nor
that
thou
hide
not
thy
eyes
against
thy
owne
flesh
:
For
a
cuppe
of
cold
water
shall
not
want
a
reward
.
Adde
to
these
our
owne
use
in
sobriety
:
neither
pampering
our
bodies
to
surfeit
like
the
rich
glutton
:
nor
disrespecting
them
by
nigardice
:
but
using
them
in
sobriety
:
For
the
belly
is
for
meate
,
and
meate
for
the
belly
,
but
God
will
destroy
them
both
.
Vse
.
Now
having
spoken
a
little
concerning
the
person
of
whom
wee
crave
these
things
,
and
the
reasons
thereof
;
make
wee
some
few
uses
thereupon
,
which
are
foure
.
First
,
it
serves
to
confute
the
common
opinion
of
Chance
.
Secondly
,
of
merit
.
Thirdly
,
it
treades
downe
our
pride
,
And
fourthly
,
it
rebuketh
our
distrust
and
dispaire
.
I
say
first
it
confuteth
chance
:
For
howsoever
the
greater
part
of
the
world
bee
ignorant
of
the
wayes
of
the
most
high
,
and
attribute
either
their
prosperity
,
or
adversity
to
chance
or
fortune
,
yet
let
the
Christian
know
,
that
this
proceeds
from
the
ignorance
that
is
in
them
:
For
there
is
neither
chance
nor
fortune
in
the
world
:
but
that
God
,
who
by
the
word
of
his
power
made
the
world
,
by
the
word
of
his
providence
governeth
it
,
and
by
the
word
of
his
good
pleasure
shall
ruine
it
:
hee
dwelleth
in
the
heavens
:
and
doth
upon
the
earth
whatsoever
hee
will
:
that
man
may
know
that
he
it
is
,
who
woundeth
and
bindeth
up
againe
:
who
killeth
and
maketh
alive
:
and
who
having
exalted
bringeth
down
againe
to
the
dust
,
and
to
the
dung
hill
:
and
that
beside
him
there
is
no
God
:
even
besides
him
,
who
is
the
God
of
Jacob
,
and
the
holy
One
of
Israel
.
Secondly
,
it
confutes
merit
:
for
who
art
thou
,
O
man
,
that
darest
bee
bold
to
bragge
of
thy
merit
?
canst
thou
by
thy
merit
,
or
the
power
thereof
make
one
haire
of
thy
head
white
or
blacke
?
canst
thou
make
the
Sunne
to
shine
,
or
the
raine
to
fall
upon
the
earth
to
give
her
increase
?
No
;
thou
canst
not
.
How
much
lesse
art
thou
able
to
pay
a
ransome
for
thy
owne
soule
?
No
,
no
,
alas
,
thou
canst
not
.
It
may
be
thou
saist
,
that
thou
art
rich
and
increased
with
goods
&c.
but
Lord
open
thy
eyes
to
see
thy
pouerty
and
nakednesse
:
and
with
a
temptation
,
the
Lord
give
the
issue
to
beare
it
.
I
say
thirdly
,
that
this
word
serveth
to
tread
downe
our
pride
:
for
of
all
the
creatures
of
the
world
,
man
is
borne
the
weakest
and
the
most
wretched
.
Other
creatures
fall
no
sooner
from
the
belly
of
their
damme
,
but
they
can
goe
,
eate
,
and
are
covered
.
Man
is
borne
weak
,
wretched
,
unable
to
walke
,
unable
to
eate
,
and
unable
to
cloath
himselfe
:
And
when
he
hath
gotten
all
that
hee
can
possesse
under
the
Sunne
,
what
hath
hee
but
what
he
borroweth
?
He
borroweth
food
from
the
earth
,
clothes
from
the
beasts
,
riches
out
of
the
Mynes
of
the
earth
,
wine
and
oyle
from
the
trees
:
And
yet
hee
is
proud
,
as
though
all
were
his
owne
.
But
foole
that
thou
art
,
why
art
thou
so
miscaryed
:
Naked
thou
camest
into
the
world
,
and
naked
thou
shalt
returne
againe
.
If
thou
have
therefore
food
and
rayment
,
waxe
not
proud
,
for
it
is
but
a
borrowed
spoile
thou
art
proud
of
,
and
if
God
shall
strippe
thee
naked
of
them
,
thou
shalt
know
that
all
was
but
vanity
,
and
that
it
is
a
foolish
thing
for
man
,
to
rejoyce
in
any
thing
but
in
this
,
that
his
name
is
written
in
the
booke
of
life
.
Last
of
all
,
it
rebukes
with
a
moderate
griefe
,
for
the
want
of
the
things
of
this
life
.
We
are
to
day
strong
,
to
morrow
weake
:
to
day
beautifull
,
to
morrow
deformed
:
to
day
honourable
,
to
morrow
despised
,
to
day
rich
,
and
to
morrow
poore
:
And
in
all
these
our
estates
no
further
changed
,
then
our
minds
are
.
As
long
as
the
Halcyan
dayes
of
our
ease
and
prosperity
do
last
,
we
over-joy
our
joyes
:
and
we
say
with
David
,
Our
estate
shall
never
bee
moved
:
But
if
God
change
our
portion
,
our
minde
is
straight
changed
:
Wee
are
with
David
,
sore
afraid
.
and
as
Paul
telleth
us
,
Wee
murmur
as
those
who
have
no
hope
.
But
out
upon
such
a
weaknesse
,
it
is
an
evident
testimony
that
wee
are
altogether
carnall
,
and
as
yet
in
our
sinnes
.
If
our
knowledge
were
better
,
our
affections
should
bee
bettered
also
:
and
if
wee
should
once
make
the
Lord
our
portion
,
wee
should
be
more
glad
to
want
the
world
then
to
have
it
:
and
to
say
with
Iob
,
The
Lord
hath
given
and
the
Lord
hath
taken
,
&c.
And
with
the
Apostle
,
I
count
all
things
but
losse
,
in
respect
of
the
advantage
I
have
in
the
Crosse
of
Iesus
.
Thus
wee
have
spoken
something
concerning
the
giver
,
and
the
person
to
whom
we
say
Give
.
The
manner
of
the
word
is
remarkable
:
For
it
is
not
a
word
of
prevention
:
It
is
not
a
word
of
retaliation
,
it
is
only
a
word
of
supplication
and
begging
.
That
it
is
neither
a
word
of
prevention
nor
retaliation
,
I
instance
from
the
Lawyers
,
who
say
(
and
that
very
well
)
that
there
are
two
sorts
of
gifts
:
Donationum
alia
est
simplex
&
gratuita
,
alia
conditionata
ob
causam
futuram
.
When
we
come
to
God
,
and
say
to
him
,
Give
,
It
telleth
us
that
we
can
neither
prevent
him
by
giving
him
any
thing
first
or
freely
,
nor
yet
,
when
hee
hath
given
us
any
thing
,
can
we
repay
him
with
any
recompence
.
We
cannot
prevent
him
by
giving
him
first
,
for
that
were
against
his
eternity
:
for
it
is
written
,
Who
hath
given
him
first
,
&
it
shall
be
recompenced
.
Neither
can
we
give
him
freely
,
for
that
were
against
his
alsufficiency
:
For
when
hee
is
hungry
he
will
not
tell
us
,
&c.
And
the
earth
is
the
Lords
,
&
the
furniture
thereof
.
Againe
,
we
cannot
give
him
by
way
of
remuneration
,
or
requitall
:
Abram
when
he
came
to
sojourne
in
the
land
of
Canaan
,
although
all
the
land
was
his
by
promise
,
yet
did
hee
possesse
nothing
thereof
but
a
place
to
bury
his
dead
:
and
that
hee
bought
from
Ephron
the
Hittite
for
thirtie
peeces
of
silver
,
even
the
cave
of
Maghpelae
.
David
at
the
returne
of
the
Arke
,
received
the
floore
of
Araunah
the
Jebusite
:
and
yet
by
way
of
requitall
(
I
will
surely
buy
it
of
thee
at
a
price
.
)
The
children
of
Aegypt
in
the
time
of
famine
,
received
bread
from
Ioseph
:
but
they
paid
well
for
it
:
when
their
money
failed
them
,
they
excambed
their
flocks
,
and
when
their
flocks
failed
,
they
sold
their
land
,
and
their
inheritance
also
.
But
here
is
no
such
dealing
betwixt
God
and
us
,
hee
is
the
giver
and
we
are
the
beggers
:
Hee
giveth
first
,
For
he
knew
,
chose
,
and
loved
us
,
before
wee
were
.
He
giveth
abundantly
,
Wine
to
make
the
heart
glad
,
and
oyle
to
make
the
face
to
shine
.
Hee
giveth
freely
also
,
for
wee
have
nothing
to
give
backe
againe
,
and
he
dealeth
with
us
as
Ioseph
dealt
with
his
Brethren
:
when
we
open
our
sacks
,
wee
finde
our
monies
in
the
mouth
of
them
restored
again
.
Hee
will
not
make
Merchandise
with
us
:
For
his
house
is
not
a
house
of
Merchandise
,
but
a
house
of
prayer
.
And
as
Christ
did
in
the
last
and
great
day
of
the
feast
:
and
Isay
in
his
prophesie
:
So
doth
God
to
all
of
us
this
day
:
Hoe
,
All
you
that
thirst
,
come
to
the
waters
,
and
care
not
for
money
,
come
,
buy
bread
without
money
,
and
Wine
and
Milke
without
a
price
.
Well
then
is
God
so
liberall
,
that
notwithstanding
we
bee
beggers
,
yet
hee
scorneth
not
our
petitions
:
but
giveth
us
first
,
and
freely
,
fully
,
and
abundantly
:
Is
there
nothing
that
thou
canst
give
him
,
or
that
he
wil
accept
at
thy
hands
?
Yes
,
three
things
,
&
those
are
,
First
,
thankes
for
what
thou
hast
received
:
For
he
requireth
this
of
thee
,
that
thou
shouldst
take
the
cup
of
Salvation
,
and
give
praise
to
his
Name
.
That
thou
shouldst
call
on
him
in
the
day
of
thy
trouble
,
that
hee
may
deliver
thee
,
and
thou
maist
glorifie
him
.
And
if
thou
doe
not
so
,
thou
art
but
a
beast
,
that
drinkes
of
the
stream
,
without
remembrance
of
the
spring
.
Secondly
,
come
againe
also
and
seeke
more
,
for
it
is
his
delight
.
He
is
not
like
man
,
or
the
Sonne
of
man
,
who
feareth
to
give
,
for
feare
of
want
,
or
wearieth
to
give
,
for
frequency
of
petitions
:
No
,
his
storehouse
is
not
emptied
.
The
eyes
of
all
things
looke
up
to
him
,
hee
openeth
his
hand
,
and
filleth
them
with
his
Blessing
.
Neither
wearieth
hee
with
our
frequent
petitions
:
but
the
homelyer
we
are
,
we
are
still
the
welcomer
.
3.
Remember
also
to
give
to
the
poore
the
thing
that
thou
wouldest
give
him
:
For
he
that
hath
pitty
on
the
poore
,
lendeth
to
the
Lord
:
and
hee
that
giveth
to
any
of
these
a
cup
of
cold
water
shall
not
want
a
rich
reward
.
LECTIO
12.
Give
us
this
day
&c.
AFter
the
search
and
enquirie
of
the
word
,
bread
,
and
of
the
word
,
give
,
which
wee
have
explained
to
you
in
our
two
last
sermons
:
It
resteth
now
that
wee
take
a
view
of
the
third
word
,
Vs
,
That
wee
may
truly
know
to
whom
,
and
to
whose
use
it
is
that
wee
begge
at
the
hands
of
God
this
bread
.
In
handling
of
this
petition
the
words
are
very
remarkable
:
whereas
they
are
severall
in
their
litterall
sense
:
so
are
they
also
,
in
their
moral
and
spirituall
use
.
The
first
is
a
word
of
demonstration
,
and
evidence
:
For
it
sheweth
us
whereof
wee
stand
in
neede
,
that
is
,
Bread
.
The
second
is
a
word
of
faith
,
and
sheweth
us
upon
whom
wee
should
depend
for
this
Bread
,
and
that
is
,
Give
.
The
third
word
,
Vs
,
is
a
word
of
charity
:
begging
Bread
,
and
all
necessary
support
,
not
for
our selves
alone
but
also
for
the
mutuall
members
of
the
mysticall
body
of
Jesus
Christ
.
The
fourth
word
,
Ours
,
is
the
word
of
a
good
Conscience
.
The
fift
word
,
Daily
,
is
a
word
of
contentment
.
And
the
last
words
,
For
this
day
,
is
a
word
of
confession
.
Wee
have
spoken
of
the
word
of
demonstration
,
and
of
the
word
of
faith
.
Let
us
now
looke
to
the
word
of
charity
,
Vs.
This
I
say
is
the
Lecture
of
charity
,
and
that
I
may
cleere
it
,
heare
mee
but
a
little
.
If
any
shall
enquire
,
why
I
am
commanded
to
say
,
give
us
,
and
not
give
mee
,
I
answere
,
it
is
done
for
three
causes
.
1.
For
the
reference
it
hath
with
the
Preface
of
this
Prayer
.
2.
For
the
reference
it
hath
with
Gods
providence
and
will
.
3.
And
for
the
reference
wee
should
have
one
to
another
,
as
mutuall
members
of
the
mysticall
body
of
Christ
.
In
the
Preface
and
entry
of
this
Prayer
:
When
our
Redeemer
CHRIST
JESVS
leadeth
us
to
God
to
powre
out
our
wants
before
him
,
and
to
supplicate
at
his
hands
the
support
of
those
wants
:
hee
will
not
suffer
us
to
say
,
my
Father
,
but
,
Our
Father
.
The
reason
is
,
none
can
truly
call
him
,
my
father
,
but
Christ
Jesus
alone
:
Hee
is
his
father
,
and
his
only
by
nature
.
he
is
ours
,
onely
by
adoption
:
and
in
him
,
and
through
him
.
It
was
hee
,
and
he
alone
,
who
(
being
the
image
of
the
invisible
God
,
and
the
engraven
forme
,
and
character
of
his
person
)
could
onely
and
absolutely
say
unto
him
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
:
and
say
to
us
for
our
comfort
,
I
goe
to
my
Father
,
and
to
your
Father
;
and
to
my
God
,
and
to
your
God
:
shewing
us
,
that
by
nature
wee
are
without
hope
,
and
without
God
in
the
world
:
but
that
in
him
,
wee
have
a
fellowship
with
God
,
and
are
made
partakers
of
the
divine
nature
.
And
now
as
in
the
preface
hee
would
not
suffer
us
to
go
to
God
,
unlesse
wee
were
first
incorporate
,
and
made
members
of
his
mysticall
body
:
so
here
hee
will
not
suffer
us
to
begge
any
thing
at
his
hands
,
whether
temporall
or
spirituall
:
but
that
wherein
we
must
represent
the
necessities
of
our
brethren
,
as
well
as
our
owne
:
and
supplicate
their
reliefe
as
well
as
our
owne
.
In
a
word
,
as
in
the
preface
,
hee
taught
us
,
how
wee
should
draw
neere
to
God
,
&
begge
a
blessing
with
Iacob
,
under
the
garment
of
Esau
:
So
the
use
wee
should
make
thereof
,
should
be
,
a
due
remembrance
of
that
Christian
communion
,
and
fellowship
wee
have
one
with
another
in
him
:
rejoycing
with
them
that
rejoyce
,
and
mourning
with
them
that
mourne
:
and
remembring
them
that
are
in
bonds
,
as
if
wee
our selves
were
afflicted
in
the
body
.
Secondly
,
I
say
,
that
we
are
taught
so
to
say
,
to
make
us
submit
our selves
to
the
providence
of
God
.
For
there
are
many
in
the
world
,
upon
whom
God
hath
bestowed
both
riches
and
wealth
in
abundance
:
and
they
have
no
sooner
received
than
,
but
straight
they
forget
both
God
as
the
giver
,
and
their
brethren
as
fellow
owners
of
their
portion
.
And
of
this
sort
of
men
it
is
that
the
Prophet
Hosea
speaketh
,
whilst
hee
reproveth
Israel
and
Judah
for
sacrificing
to
their
owne
nets
.
To
the
end
therefore
,
that
man
may
know
that
hee
hath
nothing
but
what
God
giveth
him
:
and
that
God
giveth
it
to
him
to
this
end
,
that
hee
should
communicate
to
the
necessities
of
them
that
want
:
hee
will
not
suffer
him
to
say
,
Give
mee
:
but
Give
us
.
Would
you
see
the
truth
of
this
cleared
in
a
naturall
,
and
domesticke
example
.
Looke
upon
the
Mariner
when
hee
goeth
to
sea
:
his
ship
is
fraughted
by
some
owners
:
he
is
ladened
and
her
wares
are
full
.
The
tide
offereth
occasion
,
and
shee
is
towed
out
to
the
road
to
wait
upon
the
winde
:
shee
lyeth
there
a
good
space
,
and
findes
no
winde
.
Would
you
know
what
maketh
her
want
winde
so
long
:
I
can
tell
you
:
because
she
prayeth
for
nothing
,
but
for
her
faire
winde
.
If
her
sailes
were
filled
,
shee
careth
not
whose
be
empty
,
nor
whose
voyage
be
crossed
.
But
tell
mee
,
O
man
,
hath
God
in
his
ever-ruling
providence
nothing
to
doe
,
but
to
serve
thee
,
and
thy
appetite
alone
.
No
,
no
,
hee
hath
more
to
serve
then
thee
:
and
therefore
in
his
infinite
wisdome
,
he
sometimes
sendeth
thee
a
faire
and
prosperous
gale
of
winde
:
sometimes
againe
hee
maketh
the
winde
to
blow
contrary
,
that
thou
mayest
learne
in
the
sense
of
thy
owne
weaknesse
,
to
rest
content
on
his
providence
,
and
with
a
contempt
and
disdaine
of
thy
owne
selfe-love
,
to
rejoyce
as
much
at
the
good
of
thy
brother
,
as
if
it
were
thy
owne
;
and
to
greeve
as
much
at
his
losse
as
if
the
losse
redounded
to
thee
,
equally
with
him
.
Last
of
all
,
in
this
direction
wee
have
a
square
rule
,
limiting
to
us
the
use
of
the
creature
:
which
is
this
:
as
in
the
begging
of
it
wee
should
bee
faithfull
,
so
in
the
managing
thereof
wee
should
bee
charitable
.
It
was
the
errour
of
Naball
to
possesse
a
well
covered
table
to
himselfe
,
but
to
forget
David
,
and
his
distresse
,
It
was
also
the
errour
of
the
rich
man
in
the
Gospell
,
to
crye
peace
to
himselfe
:
and
to
the
rich
glutton
,
to
forget
the
necessities
of
Lazarus
.
But
were
these
things
tolerable
,
and
approved
of
God
?
No
,
nothing
lesse
,
for
wee
are
all
members
of
one
body
:
and
wee
should
communicate
one
to
anothers
necessities
,
and
that
in
love
.
I
say
,
first
we
are
all
members
of
one
body
:
for
where
have
you
seene
at
any
time
the
members
of
one
body
forgetfull
,
or
senselesse
of
the
indigence
of
another
:
if
a
thorn
do
but
pricke
us
in
the
toe
,
all
the
body
hath
a
sympathy
,
and
fellow
feeling
with
it
:
the
tongue
can
complaine
,
the
eye
can
search
for
it
,
and
the
hand
can
pluck
it
out
againe
.
It
is
right
so
with
us
,
in
our
spirituall
incorporation
.
Wee
are
all
parts
of
the
mysticall
body
,
whereof
Christ
is
the
glorions
head
.
Is
it
seeming
then
,
that
any
one
part
shall
suffer
,
and
the
other
shall
have
no
sympathy
or
fellow-feeling
?
No
surely
:
for
it
is
an
evident
testimony
,
that
wee
are
not
of
the
body
,
unlesse
we
have
that
fellow
sense
that
is
here
required
.
Looke
to
the
example
of
the
politicall
body
,
and
to
the
example
of
the
waters
running
through
the
whole
veines
,
and
chanels
of
the
earth
:
And
learne
with
Augustine
to
say
,
that
God
,
Per
eum
qui
habet
juvat
egentem
,
per
eum
qui
non
habet
,
probat
habentem
.
But
,
what
is
more
,
thou
must
not
onely
give
him
for
the
reliefe
of
his
necessities
,
but
also
thou
must
give
him
a
love
and
sincerity
of
affection
,
for
if
thou
should
give
all
that
thou
hast
to
the
poore
,
unlesse
thou
have
love
,
it
is
all
abomination
in
the
presence
of
God
,
for
our
wealth
of
it selfe
,
it
is
not
a
blessing
,
unlesse
charity
animate
,
quicken
,
and
give
it
motion
.
Vse
.
Now
out
of
al
this
which
hath
beene
said
,
there
ariseth
to
our
instruction
two
things
remarkable
,
the
first
rebukes
the
miser
;
the
second
rebukes
the
proud
:
I
say
first
,
we
have
here
a
lesson
of
rebuke
to
the
miser
,
the
worldly
worme
,
&
the
earthly
wretch
,
and
that
for
3
causes
;
first
for
that
hee
is
a
murtherer
:
secondly
,
for
that
he
is
a
perverter
of
the
ordinance
of
God
:
and
thirdly
,
for
that
hee
is
a
foole
.
I
say
,
first
he
is
condemned
here
as
a
murtherer
:
for
while
God
hath
ordained
meat
for
the
belly
,
and
the
belly
for
meat
,
hee
starves
in
his
misery
:
and
for
a
miserable
preservation
of
an
handfull
of
dust
;
hee
kills
his
body
,
which
should
have
an
habitation
to
the
holy
Ghost
.
I
say
,
secondly
,
that
the
miser
,
and
the
wretch
is
a
perverter
of
Gods
ordinance
,
for
God
hath
said
,
In
the
sweat
of
thy
browes
thou
shalt
eate
thy
bread
:
now
the
miser
can
toile
and
turmoile
himself
in
sweat
,
and
in
blood
sometimes
,
to
get
a
peece
of
bread
,
but
when
hee
hath
gotten
it
,
hee
cannot
for
the
heart
of
him
make
use
of
it
,
nor
take
of
it
to
serve
his
owne
necessities
,
I
say
,
thirdly
,
he
is
rebukeable
as
a
foole
,
and
why
?
because
out
of
a
diffident
care
of
his
body
hee
killeth
his
soule
;
for
whilst
hee
distrusteth
the
providence
of
God
towards
him
manifested
in
the
widdow
of
Sarepthas
barrels
,
hee
hoardeth
up
treasures
against
the
last
day
,
which
in
the
fulnesse
of
time
shall
eate
up
his
flesh
,
as
it
were
a
fire
.
Secondly
,
it
rebukes
the
proud
:
for
if
God
but
once
distinguish
us
one
from
another
,
with
never
so
meane
a
portion
of
estate
,
it
is
a
wonder
to
see
how
farre
,
hee
that
hath
,
dispiseth
him
that
wanteth
;
as
if
either
wee
had
procured
that
of
our selves
,
which
wee
have
,
or
that
they
were
not
of
our
mould
that
want
.
But
foole
,
why
should
thou
bee
so
miscarried
?
All
the
power
that
thou
hast
cannot
make
a
white
haire
of
thy
head
,
blacke
,
nor
a
graine
of
seed
that
thou
castest
in
the
ground
to
grow
up
againe
,
nor
thy
clothes
to
keepe
thee
warme
,
or
thy
meat
to
feed
thee
,
except
God
adde
a
stasse
to
thy
bread
.
Why
shouldest
thou
bee
proud
then
,
or
why
shouldest
thou
misknow
thy
neighbour
?
knowest
thou
not
that
a
short
time
can
make
thee
equall
with
the
poorest
begger
that
goeth
abroad
?
Iob
in
one
day
was
rich
in
posterity
,
ere
Even
he
had
not
one
to
pisse
against
the
wall
;
the
Sunne
at
his
rising
saw
him
rich
in
Asses
,
Oxen
,
and
Sheepe
,
ere
night
he
had
none
of
them
.
In
the
morning
hee
was
strong
and
vigorous
,
in
his
health
;
ere
night
,
hee
scraped
his
sores
with
a
potchard
.
In
the
morning
hee
had
a
wife
to
lye
in
his
bosome
,
ere
the
noone-tide
in
the
day
,
shee
is
turned
to
a
rocke
of
offence
(
Curse
God
and
dye
.
)
God
bee
mercifull
to
us
,
how
uncertaine
,
and
transitory
are
the
things
of
this
life
.
Why
should
wee
either
bee
proud
,
and
overjoy
in
them
:
or
niggards
,
or
sparers
of
them
,
not
lending
to
the
necessities
of
the
poore
?
The
Lord
teach
us
humility
,
and
commiseration
,
that
our
soules
may
be
safe
in
the
day
of
our
Lord
Jesus
.
Now
in
the
fourth
place
wee
have
set
downe
to
us
a
word
of
conscience
,
whilst
wee
call
it
,
Our
bread
.
For
in
so
doing
wee
crave
of
God
,
that
hee
would
so
accompany
our
travels
with
his
blessing
that
wee
walking
and
travelling
in
our
calling
for
our
necessities
,
may
have
rather
to
be
helpefull
unto
others
,
then
burthenable
to
any
.
But
here
there
would
a
doubt
seeme
to
arise
,
wee
have
confessed
already
that
we
are
indigent
,
and
have
no
power
of
our selves
to
procure
any
reliefe
of
our
necessities
,
unlesse
it
bee
given
us
from
above
,
how
is
it
then
since
wee
have
nothing
but
what
wee
receive
of
God
,
that
we
should
be
bold
to
rejoyce
and
call
it
Our
?
I
answere
,
it
is
no
vaine
rejoycing
to
call
that
which
God
giveth
us
,
Ours
:
For
the
blessings
of
God
communicated
to
us
are
ours
in
three
respects
,
first
,
as
they
are
given
to
us
in
Christ
.
Secondly
,
as
they
are
acquired
by
us
in
our
lawfull
calling
.
Thirdly
,
as
they
are
sanctified
to
our
use
by
the
Word
and
Prayer
.
I
say
first
they
are
Ours
,
as
wee
are
in
Christ
;
for
if
wee
bee
living
and
true
members
of
the
mysticall
body
of
Jesus
Christ
,
then
all
the
things
in
the
world
are
ours
,
for
it
is
written
,
All
things
are
ours
whilst
wee
are
Christs
,
for
Christ
is
Gods
,
Get
once
a
gripe
of
Christ
by
faith
,
and
thou
may
boldly
call
the
world
,
and
all
that
is
in
it
thine
.
It
is
true
indeed
,
many
men
in
the
world
have
a
better
gripe
of
the
world
then
the
Christian
.
Looke
to
the
Apostles
:
Yet
none
had
so
good
a
right
to
it
,
for
though
they
wanted
the
use
,
yet
they
had
the
onely
title
;
And
though
they
possesse
nothing
,
yet
had
they
true
title
to
all
things
.
Secondly
,
the
creatures
of
God
are
ours
,
and
we
acquire
them
in
our
lawfull
calling
,
not
robbing
,
not
spoiling
,
nor
deceitfully
,
or
trecherously
living
on
the
sweat
of
another
mans
brow
,
and
eating
the
bread
of
violence
.
Prov.
14.
Thinkest
thou
,
O
man
,
or
woman
,
that
there
is
no
more
required
of
thee
,
but
that
thou
shouldest
rise
in
the
morning
,
and
having
washed
thy
hands
,
sit
downe
to
thy
dinner
,
and
from
thy
dinner
,
to
thy
supper
;
and
from
thy
supper
to
thy
bed
:
No
,
no
,
this
life
is
too
easie
to
bee
honest
:
Thou
must
eate
thy
bread
in
the
sweat
of
thy
brow
.
Art
thou
a
Magistrate
,
goe
to
the
bench
,
exercise
there
justice
and
judgment
:
defend
the
innocent
,
and
relieve
the
widdow
,
and
fatherlesse
.
Art
thou
a
Mariner
,
get
thee
to
the
helme
,
and
travell
through
the
deepe
:
Art
thou
a
Minister
,
get
thee
to
thy
booke
,
reade
,
meditate
,
and
pray
:
and
look
to
whatsoever
calling
God
hath
called
thee
to
,
that
therein
thou
bee
exercised
,
or
else
,
cover
thy
table
,
as
well
as
ever
the
rich
glutton
did
:
It
shal
be
turned
to
a
snare
,
and
thy
prayer
to
sin
,
except
thou
can
say
,
that
this
bread
is
my
bread
,
being
won
in
a
lawfull
calling
,
and
procured
by
the
sweat
of
my
brow
.
Thirdly
,
it
cannot
be
called
thine
,
except
thou
hast
sanctified
it
by
the
word
and
prayer
.
The
children
of
Israel
had
a
table
prepared
for
them
in
the
wildernesse
,
but
for
want
of
this
grace
of
sanctification
,
it
turned
to
their
ruine
:
for
whilst
the
meat
was
in
their
mouth
,
it
came
out
at
their
nostrels
,
and
they
perished
in
the
wildernesse
,
having
fat
bodies
,
and
leane
soules
.
It
was
not
so
in
the
dayes
of
our
saviour
Christ
Jesus
in
the
dayes
of
his
flesh
:
hee
had
five
thousand
people
to
feed
with
five
loaves
,
and
two
fishes
:
but
hee
lifting
up
his
eyes
to
his
father
,
did
not
onely
procure
satisfaction
to
the
eater
,
but
also
superabundance
.
Thus
then
the
creatures
of
God
are
justly
called
ours
,
when
wee
get
any
right
to
them
in
Jesus
Christ
.
Secondly
,
when
wee
eate
them
in
the
sweat
of
our
brow
.
And
thirdly
,
when
they
are
sanctified
to
our
use
,
by
the
word
,
and
by
prayer
.
Vse
.
Hence
wee
have
these
lessons
to
learne
:
first
,
Labour
,
O
man
,
to
be
ingrafted
in
Jesus
Christ
,
for
all
things
in
heaven
and
earth
are
his
,
and
submitting
themselves
to
him
,
acknowledge
him
their
onely
Lord
.
It
is
hee
by
whom
the
Sunne
giveth
his
radiation
&
light
.
It
is
hee
that
covers
the
earth
with
fertility
,
and
plenty
.
It
is
he
that
commands
the
windes
and
they
blow
,
he
speakes
to
them
peace
againe
,
and
they
are
hushed
and
still
.
It
is
hee
,
lastly
,
who
sayeth
to
raging
waves
of
the
sea
,
here
shall
ye
come
,
and
go
no
further
,
and
behold
they
obey
him
with
feare
.
Since
reines
of
all
things
are
in
his
hands
,
and
the
dispensation
thereof
in
his
power
,
labour
thou
to
get
a
gripe
of
him
by
faith
,
and
nothing
shall
be
defective
to
thee
;
it
may
be
that
he
can
sometimes
out
thee
short
of
these
things
that
he
gave
thee
,
house
,
wife
,
children
,
prosperity
or
health
;
what
matters
it
of
all
these
,
give
him
his
will
therein
;
and
let
it
bee
seene
to
the
world
,
that
thou
art
in
him
,
by
thy
patience
,
&
I
will
promise
thee
,
in
the
name
of
the
living
God
,
Hee
shall
either
restore
thy
captivity
seaven
fold
,
or
else
hee
will
give
thee
something
better
then
all
the
world
,
even
himselfe
.
It
is
a
pitty
to
see
so
carefull
as
the
men
of
the
world
are
to
get
the
things
of
this
world
,
and
so
carelesse
as
they
are
to
get
him
without
whom
they
can
never
have
true
title
▪
nor
right
to
the
world
,
or
to
any
thing
in
it
:
Can
a
house
stand
without
the
foundation
?
can
a
tree
grow
without
the
root
?
or
can
the
body
live
,
that
is
cut
off
from
the
head
?
no
surely
.
Now
if
it
bee
so
in
nature
,
&
in
these
naturall
unions
,
how
much
more
must
it
bee
in
the
spirituall
?
Hee
is
our
head
,
our
husband
,
our
foundation
,
our
root
;
having
him
wee
have
all
things
,
without
him
wee
have
nothing
.
For
as
there
is
no
condemnation
to
them
that
are
in
Jesus
Christ
:
so
there
is
neither
hope
of
grace
in
this
,
nor
glory
in
the
life
to
come
,
to
any
that
are
not
incorporated
into
him
.
Secondly
,
as
no
man
can
call
the
creatures
of
God
his
,
except
hee
who
is
in
Christ
Jesus
:
so
in
the
second
place
,
none
can
call
the
things
of
this
life
his
,
except
hee
acquire
them
in
a
lawfull
calling
;
and
this
should
teach
the
sons
of
men
,
to
take
heed
how
they
acquire
their
goods
.
One
wanteth
,
and
lyeth
by
the
way
,
and
robbeth
the
poore
.
Another
wanteth
,
and
seeketh
it
of
the
devill
by
an
ill
meane
,
like
Saul
.
A
third
wanteth
,
and
with
words
of
deceit
hee
stealeth
into
the
house
of
the
widdow
,
and
fatherlesse
,
and
devoureth
them
,
under
pretence
of
protection
,
like
Absolon
.
A
fourth
wanteth
,
and
because
hee
is
ashamed
to
begge
,
hee
must
bee
a
sparke
of
contention
:
and
like
a
Salamander
live
on
that
fire
of
division
.
But
enquire
of
these
men
,
I
pray
you
,
if
they
eate
their
owne
bread
:
I
answer
,
their
throats
are
wide
,
and
their
stomacks
ample
:
but
to
say
,
they
eate
their
owne
bread
I
dare
not
;
for
their
conscience
teacheth
them
,
that
they
grinde
the
faces
of
the
poore
,
and
eate
up
the
people
,
as
if
they
were
bread
.
And
for
this
cause
it
is
,
that
judgement
commeth
upon
the
land
,
because
such
men
are
not
taken
heed
unto
.
If
the
belly
god
,
if
the
wizards
,
and
consulter
with
sathan
,
if
the
Salamander
,
and
contentious
man
,
should
be
forced
to
eate
their
owne
bread
,
then
peace
should
bee
within
our
walls
,
and
prosperity
within
our
palaces
.
But
because
these
,
and
such
as
these
are
tolerated
,
therefore
it
is
that
this
land
shall
tremble
,
and
every
one
mourne
that
dwelleth
therein
.
Sackcloth
shall
be
on
all
loynes
,
and
baldnesse
on
every
head
,
and
the
end
of
our
visitation
shall
be
a
bitter
day
.
One
thing
onely
resteth
,
That
we
may
eate
our
owne
bread
,
wee
must
be
carefull
to
have
the
same
sanctified
to
our
use
,
by
the
meanes
of
the
word
of
God
,
and
of
prayer
;
And
this
serveth
wonderfully
to
rebuke
the
beastly
ingratitude
of
men
&
women
in
this
time
:
For
in
stead
of
begging
a
blessing
,
when
wee
sit
downe
,
or
being
thankfull
when
we
rise
,
wee
swallow
up
the
blessings
of
God
in
forgetfulnesse
:
Yea
wee
sit
downe
to
eate
and
to
drinke
and
rise
up
to
play
;
and
turne
the
grace
of
God
to
wantonnesse
:
like
beasts
drinking
of
the
streame
without
remembrance
of
the
fountain
.
Neither
is
this
the
private
and
domesticke
errour
of
this
land
;
no
this
is
that
publique
canker
and
gangren
that
hath
fully
and
fowly
overspread
the
face
of
this
nation
.
Let
us
lift
up
our
eyes
,
and
behold
the
regions
about
us
:
where
is
there
peace
or
plenty
to
Church
or
Commonwealth
,
but
amongst
us
?
Enquire
of
the
higher
or
lower
Germany
:
enquire
of
Cilicia
:
enquire
of
the
Palatinate
,
of
France
,
and
of
Spaine
it selfe
.
All
of
them
have
beene
smitten
as
a
reed
in
the
water
;
famine
,
the
sword
and
the
plague
have
destroyed
their
inheritance
,
depopulated
their
riches
,
overturned
their
glory
,
and
laid
their
strength
on
heapes
in
the
streetes
,
onely
wee
have
beene
left
as
a
signe
,
and
wonder
to
the
world
,
both
of
peace
and
plenty
:
for
our
table
hath
beene
prepared
in
the
sight
of
our
enemies
,
and
our
cup
hath
runne
over
:
but
have
wee
beene
thankfull
?
no
surely
,
wee
have
neither
rightly
acknowledged
the
day
of
our
visitation
,
nor
wisely
considered
the
things
that
concerne
our
peace
,
but
rather
have
continued
in
sinne
,
that
grace
may
abound
,
Well
,
this
Halcion
time
will
not
alwayes
rest
;
remember
Tirus
and
Sidon
,
Chorazin
and
Bethsada
:
and
by
them
learne
in
time
to
redeeme
the
time
,
else
out
of
time
we
shall
sorrow
desperately
,
because
wee
would
not
sorrow
sooner
.
LECT:
13.
Give
us
this
day
&c.
AFter
the
explanation
of
these
foure
words
which
have
already
preceded
in
this
petition
,
to
wit
,
first
a
word
of
faith
,
leading
us
to
God
,
Give
.
Secondly
,
a
word
of
charity
,
Vs
.
Thirdly
,
a
word
of
necessity
,
Bread
.
Fowerthly
,
a
word
of
good
conscience
,
Our
.
Wee
must
now
come
to
consider
the
last
two
words
(
viz
)
a
word
of
content
,
and
a
word
of
limitation
.
A
word
of
content
,
Dayly
.
the
word
of
limitation
,
For
this
day
.
The
first
thing
considerable
is
the
word
of
content
,
daily
bread
.
There
is
not
one
word
in
this
Prayer
,
that
hath
undergone
more
variety
of
translations
then
this
word
.
Tertullian
reads
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quotidianum
.
But
as
he
tooke
not
the
word
Bread
literally
but
spiritually
for
Jesus
Christ
who
is
the
true
bread
of
life
,
so
hereby
the
word
quotidianum
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hee
understands
not
the
daily
and
frequent
releefe
of
our
corporall
necessities
but
of
our
spirituall
needs
:
For
so
he
writes
,
petendo
panem
quotidianum
,
perpetuitatem
petimus
in
Christo
,
&
individuitatem
a
corpore
ejus
.
St.
Augustine
looking
on
Tertullians
opinion
giveth
way
to
it
,
but
not
simpliciter
;
For
hee
not
only
allowes
his
spirituall
signification
,
but
withall
hee
addeth
the
temporall
.
Panis
quotidianus
ideo
dicitur
,
quia
nobis
necessarius
est
,
sive
spiritualiter
,
sive
carnaliter
,
sive
utroque
intelligatur
modo
.
Athanasius
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hoc
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
futurum
.
Give
us
our
bread
that
is
to
come
.
Cujus
primitias
habemus
dum
in
communionem
Corporis
Christi
admissi
sumus
.
Hierome
himselfe
looking
on
both
the
Evangelists
Matthew
and
Luke
,
findeth
the
originall
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
bee
one
.
But
if
he
bee
the
author
of
the
vulgar
translation
;
I
see
no
reason
why
he
should
have
interpreted
Matthew
one
way
and
Luke
another
.
For
hee
interprets
Matthew
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
signifie
Supersubstantialem
,
in
the
word
of
Luke
he
interprets
it
quotidianum
.
But
to
leave
the
altercation
,
wherein
these
great
lights
of
the
Church
have
engaged
themselves
;
I
would
labour
simply
to
embrace
the
truth
,
and
withthe
Syriack
translation
to
call
it
panem
indigentiae
,
the
bread
of
our
necessity
and
want
.
So
that
howsoever
all
of
these
interpretations
bee
tolerable
;
Tertullians
taking
it
for
Christ
.
Athanasius
takeing
it
for
the
first
fruits
of
the
Spirit
,
and
Augustine
taking
it
for
the
Bread
of
the
Sacrament
,
and
St.
Hierome
for
the
supersubstantiall
Bread
,
yet
this
I
finde
safest
in
the
middest
of
such
a
storme
of
interpretations
,
to
follow
the
Syriack
translation
;
and
by
the
word
of
Daily
Bread
,
to
understand
the
bread
of
our
daily
necessity
.
To
this
interpretation
subscribes
both
Calvin
and
Beza
.
Calvin
taking
the
word
for
the
bread
of
Gods
providence
,
of
the
which
we
stand
daily
in
need
,
and
is
called
the
word
that
commeth
out
of
the
mouth
of
God
.
And
Beza
taking
the
word
litterally
out
of
the
Greeke
for
that
Bread
which
is
able
to
adde
to
our
substance
.
So
that
the
true
and
native
signification
and
sense
of
this
petition
is
this
,
Lord
give
us
the
supplement
of
our
necessities
both
for
matter
and
for
manner
;
For
matter
our
bodies
are
earthly
,
and
drawing
neere
to
the
earth
stand
in
need
of
daily
support
,
support
us
therefore
daily
with
Bread
.
And
for
manner
;
because
little
will
content
nature
,
suppose
our
desires
bee
extravagant
,
give
us
that
which
may
refresh
nature
and
maintaine
this
our
natural
life
.
For
if
wee
get
food
and
rayment
we
ought
therewith
to
bee
content
.
Now
this
being
the
interpretation
of
the
word
,
the
uses
arising
therefrom
are
worthy
of
our
remarke
also
.
Vse
.
The
uses
that
are
drawne
from
the
consideration
of
the
words
are
two-fold
,
viz.
For
rebuke
and
for
instruction
.
It
serveth
for
rebuke
to
the
Church
of
Rome
,
whose
schollers
,
I
meane
the
Rhemists
,
following
St.
Hierome
in
his
interpretation
,
have
interpreted
the
word
,
and
hold
fast
for
it
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
onely
signifie
supersubstantialis
or
supersubstantiall
bread
.
But
I
would
enquire
of
them
to
what
use
this
obsolete
and
obscure
word
should
be
used
amongst
them
.
Are
not
the
words
of
greatest
familiarity
,
of
greatest
force
also
?
Yes
surely
:
For
God
who
had
sundry
times
and
in
divers
manners
,
made
himselfe
knowne
unto
the
world
of
old
by
his
Prophets
and
Patriarkes
,
under
types
,
shadowes
,
figures
,
and
tropes
,
he
hath
now
in
the
end
of
time
made
himselfe
manifest
to
the
world
in
Jesus
Christ
his
Son
,
who
was
the
image
of
the
invisible
God
,
and
the
ingraven
forme
and
character
of
his
person
,
and
that
in
such
a
plenty
and
purity
of
revelation
,
that
none
can
bee
excused
by
reason
of
ignorance
,
for
,
If
our
Gospell
bee
hidde
it
is
hidde
to
them
that
perish
,
in
whom
the
God
of
this
world
hath
blinded
the
eyes
of
their
mindes
.
So
,
seeing
then
even
there
where
people
sate
in
darknesse
and
in
the
shadow
of
death
,
if
God
have
made
a
true
light
to
our
eyes
,
why
should
they
bee
termes
of
ambiguity
and
phrases
of
darknesse
to
obscure
and
eclipse
the
light
and
sun-shine
of
Gods
truth
,
by
keeping
up
from
the
people
the
word
of
God
,
and
giving
them
the
service
of
God
in
a
strange
tongue
.
I
know
,
wherefore
this
can
serve
,
but
for
one
or
two
causes
,
either
that
they
may
shew
themselves
heires
to
the
Scribes
and
Pharisees
,
whose
chaires
they
claime
:
For
they
locked
up
the
key
of
knowledge
,
they
neither
entered
into
the
Kingdome
of
God
themselves
,
neither
would
they
suffer
others
to
enter
:
Even
such
are
the
followers
of
the
Church
of
Rome
at
this
day
;
they
sit
,
as
they
alledge
,
in
the
chaire
of
Moses
,
and
Peter
,
but
with
any
of
Moses
traditions
or
of
Peter
his
sanctions
,
they
will
not
trouble
so
much
as
their
little
finger
,
and
fearing
least
any
should
enter
into
the
Kingdome
of
God
,
to
their
greater
crimination
too
,
like
blinde
guides
they
keepe
their
people
in
blindnesse
,
and
by
the
obscurity
of
words
so
eclipse
and
obscure
the
truth
,
that
unawares
Millions
of
soules
are
by
them
ledde
captive
unto
distruction
.
Vse
.
Neither
doe
they
in
this
alone
expresse
themselves
to
build
the
sepulchers
of
their
fathers
the
Scribes
and
Pharisees
;
But
what
is
more
,
they
really
doe
expresse
themselves
to
be
the
sonnes
of
their
Father
the
divell
,
who
knowing
assuredly
that
nothing
in
the
world
can
bee
so
forcible
to
extract
a
blessing
from
the
hands
of
God
,
as
Prayer
:
Nor
any
thing
so
strong
and
powerfull
to
binde
up
the
hands
of
God
from
correcting
and
judging
us
,
as
is
the
frequent
and
familiar
confabulation
and
Prayers
of
his
Saints
:
Hee
therefore
labours
to
withdraw
men
altogether
from
prayer
,
or
else
if
he
cannot
get
their
mouthes
stopped
but
that
they
must
pray
,
then
hee
will
have
them
praying
in
an
unknowne
tongue
,
that
their
table
may
be
turned
to
a
snare
,
and
their
prayers
to
sinne
.
It
is
a
wonder
to
see
what
folly
is
amongst
them
,
they
will
not
go
out
of
doores
,
without
a
crosse
about
their
neckes
,
as
if
it
were
an
Antidote
against
whatsoever
danger
either
spirituall
or
temporall
:
And
yet
there
is
none
sheweth
himselfe
a
greater
enemy
of
the
Crosse
of
Christ
;
For
howsoever
in
word
they
confesse
him
,
yet
in
their
idolatrous
practise
they
deny
him
;
and
having
a
name
that
they
are
living
,
in
effect
they
are
dead
.
Yet
this
is
not
all
,
such
an
overruling
power
and
soveraignty
hath
the
Prince
of
darknesse
got
on
them
,
that
when
their
conscience
is
opened
to
see
their
sin
,
and
their
affections
lead
them
to
God
,
to
deprecate
the
remission
of
their
sinne
,
hee
tongue-tyeth
them
that
they
cannot
speake
to
God
:
And
if
they
speak
at
all
,
it
is
but
a
rapsody
of
idle
words
,
numbred
out
upon
their
Beades
,
as
if
God
delighted
in
much
babling
,
or
Sathan
could
bee
conjured
with
tale
and
number
only
of
Pater
nosters
.
But
foole
,
that
thou
maist
know
,
that
God
is
a
Spirit
,
and
will
bee
worshipped
in
spirit
and
truth
:
If
thy
service
be
spirituall
and
sincere
though
weake
,
yet
it
is
welcome
;
For
the
bruised
reed
hee
will
not
breake
,
and
the
smoaking
flaxe
bee
will
not
quench
:
But
if
thou
dally
with
him
in
a
Tautalogie
of
unknowne
words
,
all
is
in
vaine
;
because
hee
will
cast
backe
the
dust
of
thy
sacrifice
in
thy
face
for
praying
to
him
with
thy
tongue
,
when
thy
understanding
is
without
fruit
.
Againe
,
as
it
serveth
for
rebuke
of
the
Church
of
Rome
,
so
it
serveth
also
for
instruction
to
us
of
the
true
and
pure
Church
;
and
that
in
these
three
respects
;
First
,
in
the
matter
of
our
true
understanding
.
Secondly
,
in
the
matter
of
our
true
content
.
And
thirdly
,
in
the
matter
of
our
true
desire
.
I
say
,
first
,
that
in
this
word
,
we
have
a
lesson
given
us
to
enforme
our
understanding
:
For
whilst
wee
goe
to
God
and
seeke
of
him
Daily
Bread
,
wee
cannot
but
instruct
our selves
in
the
sense
of
our
daily
want
.
Who
is
hee
that
hath
a
house
and
a
daily
raine
drop
in
it
,
but
will
goe
to
the
Slater
and
make
him
repaire
it
?
Who
is
hee
which
hath
a
ship
which
is
leaking
,
but
will
goe
to
the
carpenter
and
have
it
repaired
both
with
timber
and
calfatting
,
Or
hee
that
hath
a
wounded
body
,
who
will
not
goe
to
the
Physitian
and
daily
dresse
his
wound
,
and
binde
it
up
againe
,
till
it
bee
cured
?
It
is
even
so
with
us
in
the
matter
of
our
spirituall
wants
.
Wee
dwell
here
in
Tabernacles
and
houses
of
clay
:
This
day
there
is
a
droppe
in
the
roofe
,
to
morrow
a
balke
of
our
timber
is
cracked
,
and
the
third
day
there
is
a
crevis
in
the
wall
.
To
whom
shall
wee
goe
but
to
the
Master
of
the
worke
?
and
that
daily
,
that
by
our
daily
necessities
,
wee
may
daily
have
our
recourse
to
him
,
and
in
our
daily
approaches
confesse
and
acknowledge
his
daily
providence
.
Wee
are
also
Mariners
,
and
wee
are
wounded
men
:
Who
shall
make
our
shippe
teight
?
Who
can
cure
our
wounds
,
but
hee
who
is
the
spirituall
carpenter
and
Physitian
of
our
Soules
?
In
all
our
distresses
let
us
have
our
recourse
to
him
;
For
hee
will
not
weary
in
doing
us
good
,
if
we
can
come
to
him
without
wearying
;
For
in
due
time
,
wee
shall
receive
our
reward
,
if
wee
faint
not
.
Secondly
,
in
this
word
wee
are
taught
how
to
bridle
our
affections
:
for
the
desires
of
men
are
infinite
,
and
have
no
end
:
they
are
like
the
horse-leech
,
that
saith
alwayes
,
Give
,
give
,
and
like
the
grave
that
is
never
satisfied
.
Yet
behold
,
O
man
,
it
were
good
for
thee
,
to
set
bounds
to
thy
desires
,
for
God
in
his
wisdome
hath
put
in
this
Petition
a
word
of
content
,
daily
:
That
as
the
globe
of
the
earth
is
girded
about
with
the
Meridian
line
,
so
these
earthly
hearts
of
ours
may
be
girded
about
,
and
kept
in
frame
with
the
compasse
of
content
.
It
is
with
us
in
this
last
age
,
as
with
Israel
in
the
wildernesse
:
for
when
they
gathered
their
Manna
,
God
commanded
that
they
should
gather
but
an
Omer
,
and
either
under
or
above
,
according
to
the
number
of
their
family
.
It
is
even
so
with
us
,
God
will
not
give
us
a
liberty
to
seeke
the
things
of
this
earth
,
but
with
measure
,
and
mediocrity
,
so
much
as
may
refresh
,
and
maintaine
nature
with
a
reasonable
content
.
But
though
this
bee
the
ordinance
of
God
,
O
how
exorbitant
are
the
desires
of
men
?
how
wastfull
is
our
excesse
in
meate
,
drinke
and
apparell
,
&
purchasing
of
lands
?
I
say
,
wee
are
wastfull
in
excesse
of
our
meate
,
drinke
,
and
apparell
:
for
there
is
more
on
one
of
our
tables
at
one
time
,
then
would
satisfie
all
the
poore
of
the
city
,
if
it
were
well
parted
.
We
drinke
at
once
more
cups
of
health
,
then
Bacchus
did
in
his
Orgyes
.
And
one
suit
of
apparell
on
our
backe
is
bought
at
a
dearer
rate
,
then
all
the
revenue
of
many
of
our
heires
can
amount
to
.
Looke
againe
upon
our
purchasing
:
God
commandeth
us
to
seeke
nothing
but
our
daily
bread
,
but
behold
,
wee
joyne
house
to
house
,
land
to
land
,
and
inheritance
to
inheritance
:
and
when
wee
have
done
all
that
wee
can
to
make
it
large
and
ample
,
if
there
bee
but
one
foote
bredth
of
ground
under
our
window
,
or
within
the
smoake
of
our
chimney
,
that
is
not
ours
,
O
how
sicke
are
we
of
discontent
with
Achab
,
till
Naboths
vineyard
bee
added
to
our
inclosures
.
And
yet
if
wee
would
consider
how
soone
wee
may
be
taken
from
it
;
how
deboist
an
heire
wee
shall
leave
it
to
:
or
how
little
ground
will
content
,
and
conteine
us
when
wee
dye
:
I
hope
wee
should
not
bee
so
earth
hungry
.
But
all
our
errour
is
in
this
,
wee
forget
the
word
of
Gods
ordinance
;
daily
.
And
wee
dreame
of
a
word
of
eternity
,
Evermore
:
So
the
folly
of
the
one
overshadowes
the
truth
of
the
other
in
us
;
and
wee
become
forgetfull
of
the
word
of
God
:
If
thou
get
food
and
raiment
,
thou
should
bee
therewith
content
.
Thirdly
,
it
should
captivate
our
will
to
the
entertainment
of
a
daily
familiarity
with
God
:
for
this
is
sure
,
we
have
nothing
,
but
what
God
giveth
us
daily
,
why
should
wee
not
then
run
to
him
daily
,
&
hourly
to
seeke
it
?
Brethren
,
I
cannot
looke
without
pitty
upon
the
estate
of
the
weake
Christian
in
this
point
:
for
in
it
hee
is
inferiour
to
the
poorest
begger
that
goeth
in
the
streete
;
the
begger
,
because
he
knows
that
he
hath
nothing
but
what
good
people
gives
him
,
hee
goeth
into
the
open
wayes
where
people
have
greatest
resort
,
and
because
his
necessities
are
daily
,
and
quotidian
,
therefore
hee
is
not
ashamed
to
bee
a
daily
and
quotidian
begger
,
but
in
this
wee
come
short
of
him
,
for
we
are
all
as
indigent
of
grace
as
hee
of
meanes
,
and
yet
hee
can
begge
daily
,
wee
cannot
:
hee
can
betake
himselfe
into
the
place
of
support
:
but
wee
will
not
:
the
place
of
our
support
is
the
Church
:
the
strength
of
our
begging
lyeth
in
prayer
.
The
begger
wearyeth
not
to
goe
into
the
high
wayes
;
we
weary
to
come
to
the
Church
:
he
wearyeth
not
to
supplicate
with
all
the
termes
of
necessity
hee
can
invent
;
wee
weary
ere
wee
can
breath
two
or
three
words
,
though
but
for
fashion
.
But
heare
,
O
my
hearers
,
these
things
should
not
be
so
;
for
as
our
necessities
are
so
much
the
more
urgent
,
by
how
much
they
are
spirituall
:
so
should
our
prayers
be
,
both
the
more
frequent
and
fervent
,
by
how
much
the
Kingdome
of
Heaven
is
not
obteined
but
by
violence
,
and
if
at
any
time
our
petitions
be
returned
to
us
without
successe
,
it
is
because
they
want
heart
.
I
have
many
times
told
from
this
place
,
that
,
that
which
Martha
said
to
Christ
,
concerning
Lazarus
,
may
be
truly
said
to
our
soules
,
concerning
prayer
,
and
the
continuance
thereof
;
shee
said
,
Lord
,
if
thou
hadst
beene
here
my
brother
Lazarus
had
not
dyed
:
so
thou
and
I
,
and
all
of
us
may
say
,
If
prayer
had
beene
here
,
this
ill
turne
had
not
falne
in
our
hands
:
for
prayer
is
not
the
worke
of
flesh
and
blood
,
but
of
the
Holy
Ghost
;
where
it
is
,
hee
is
;
and
where
hee
is
guide
,
wee
cannot
so
stumble
,
but
of
necessity
wee
must
rise
againe
.
So
much
I
have
spoken
concerning
the
word
daily
,
which
I
called
a
word
of
content
:
there
rests
now
in
all
this
Petition
but
a
word
,
This
day
:
This
I
called
a
word
of
limitation
:
and
by
it
I
meane
to
limit
and
put
an
end
to
this
Sermon
.
By
the
word
then
of
,
This
day
,
I
understand
this
present
moment
of
time
,
in
which
we
live
,
called
by
David
a
yeare
:
The
yeares
of
men
are
but
threescore
and
ten
.
Iob
calleth
it
a
moneth
,
I
have
had
for
my
inheritance
but
the
moneths
of
vanity
:
and
here
it
is
called
a
day
,
because
as
yesterday
is
gone
,
and
is
no
more
,
so
wee
shall
bee
to
morrow
.
Wee
have
nothing
in
time
,
or
of
time
,
which
wee
can
truly
call
ours
,
but
this
day
;
and
in
it
,
but
this
moment
:
God
then
in
his
wisdome
,
hath
not
onely
set
bounds
to
the
quality
of
our
desires
,
calling
them
but
daily
,
but
also
limiteth
the
time
and
continuance
of
them
to
this
day
:
but
if
any
worldling
shall
grudge
at
his
lease
,
as
being
too
short
,
let
him
know
that
the
words
are
not
mine
,
but
Gods
.
For
whatsoever
endowments
of
grace
,
hee
hath
given
to
the
sonne
of
man
,
hee
hath
given
it
under
the
title
and
precinct
of
this
day
,
he
said
to
the
Sonne
of
man
,
(
his
own
Sonne
,
the
Lord
Christ
Jesus
)
in
his
instalment
:
Thou
art
my
beloved
Son
,
this
day
have
'
I
begotten
thee
.
Psal.
2.
Hee
said
to
his
people
Israel
,
(
his
sons
by
adoption
)
The
Lord
hath
chosen
thee
this
day
to
bee
a
peculiar
people
unto
him
.
Deut.
26.
Hee
said
to
his
servant
the
Prophet
Isay
in
the
time
of
his
calling
:
This
day
have
I
set
thee
up
over
Kingdomes
,
&
over
nations
:
Isay
1.10
.
Lastly
,
hee
said
to
the
theefe
on
the
Crosse
:
This
day
thou
shalt
bee
with
mee
in
paradise
.
Neither
is
this
the
onely
and
sole
title
,
and
precinct
of
his
endowment
,
but
also
the
title
and
sole
reciprocation
hee
craves
of
us
,
and
that
both
in
the
matter
of
his
obedience
,
and
of
our
content
and
desires
.
In
the
matter
of
our
obedience
,
hee
will
have
it
to
day
:
To
day
if
you
will
heare
his
voice
,
harden
not
your
hearts
.
And
of
our
desires
:
Give
us
this
day
our
daily
bread
,
and
reason
good
it
is
that
it
should
speake
so
;
for
by
so
saying
,
first
,
hee
pares
the
covetous
mans
nailes
.
Secondly
,
hee
bindeth
up
the
prodigalls
hands
,
and
cutteth
downe
the
Epicures
vaine
hope
.
I
say
,
First
,
by
this
word
hee
pares
the
covetous
mans
nailes
,
for
hee
will
pare
them
himselfe
,
hee
lets
them
grow
that
hee
may
scrape
,
and
scratch
,
and
gather
together
,
without
satisfaction
of
desire
,
without
wearying
in
travell
.
He
riseth
early
in
the
morning
,
and
goeth
late
to
bed
at
night
,
and
all
the
day
long
eates
the
bread
of
sorrow
:
as
if
his
belly
was
like
his
heart
triangular
,
and
uncapable
of
satisfaction
:
but
foole
that
he
is
,
what
is
this
he
doth
?
knoweth
hee
not
,
that
wee
are
but
here
to
day
,
and
away
to
morrow
:
for
All
flesh
is
grasse
,
Care
not
therefore
for
the
morrow
,
but
let
the
morrow
care
for
it selfe
:
for
this
day
hath
enough
of
its
owne
griefe
.
Et
magno
apparatu
breve
iter
vitae
non
instruitur
,
sed
oneratur
.
Secondly
,
God
by
this
word
bindes
up
the
prodigals
hands
,
for
it
is
the
desire
of
many
men
in
the
world
to
have
God
giving
them
,
not
one
peece
this
day
,
and
another
peece
to
morrow
,
as
we
stand
in
need
of
it
;
but
wee
will
have
al
our
portion
together
,
as
the
prodigall
child
said
,
Father
,
give
mee
my
portion
that
befalls
mee
:
and
when
hee
got
it
,
you
know
what
became
of
it
.
God
therefore
being
wiser
then
wee
,
will
not
cast
all
our
patrimony
in
our
lap
together
,
but
like
a
wise
father
,
will
give
us
our
estate
,
but
peece
&
peece
,
and
will
see
how
we
imploy
the
little
hee
lendeth
us
,
that
hee
may
make
us
Lords
over
much
,
and
wee
may
every
day
honour
him
in
the
suit
and
request
of
his
supply
.
Lastly
,
hee
cutteth
the
vaine
hope
of
the
Epicure
,
who
like
an
atheist
makes
covenant
with
death
,
and
an
agreement
with
hell
:
and
saith
with
the
whore
in
the
Revelation
,
I
am
a
Queene
,
and
shall
see
no
mourning
.
To
this
man
God
cries
here
as
hee
cryed
to
the
rich
man
in
the
Gospell
,
saying
,
Foole
,
this
night
they
shall
take
thy
soule
from
thee
:
so
here
hee
cryes
to
the
Epicure
;
This
day
thou
shalt
dye
,
and
shalt
not
see
the
morrow
:
by
one
dayes
disease
I
will
beat
that
soule
of
thine
out
of
her
cittadell
.
Watch
therefore
,
and
pray
,
for
yee
know
not
at
what
houre
the
theefe
will
come
.
One
day
is
too
long
to
dwell
in
the
tents
of
Kedar
,
but
in
the
presence
of
the
Auncient
of
dayes
,
there
is
fulnesse
of
joy
,
and
at
his
right
hand
,
there
are
pleasures
for
evermore
.
LECTIO
14.
And
forgive
us
our
trespasses
.
IN
handling
of
this
Petition
wee
have
two
things
to
consider
,
the
coherence
or
dependence
of
this
Petition
with
the
former
:
and
next
the
tenour
and
force
of
the
Petition
it selfe
The
coherence
is
evident
,
in
the
conjunctive
particle
and.
For
whilst
in
the
last
petition
,
Our
Redeemer
Christ
Jesus
teacheth
us
to
begge
of
him
things
meete
for
the
maintenance
of
this
our
naturall
life
,
hee
packed
up
the
Petition
in
some
few
words
of
necessitie
:
so
here
,
knowing
that
man
is
too
much
addicted
to
set
his
heart
,
and
fixe
his
affections
upon
the
earth
,
and
the
things
thereof
,
in
a
snatch
as
it
were
,
hee
recals
us
againe
to
the
consideration
of
the
soule
,
and
teacheth
us
to
hunger
,
and
thirst
for
righteousnesse
,
and
the
life
,
and
well
being
of
the
soule
.
For
what
shall
it
availe
a
man
if
hee
winne
the
whole
world
,
and
lose
his
owne
soule
?
In
a
word
,
by
the
conjoyning
and
tying
of
this
petition
to
the
former
,
I
can
resemble
our
Saviour
to
nothing
better
,
then
to
a
wise
and
skilfull
Pylot
,
who
seeing
his
company
sicke
,
and
weary
with
continuall
stormes
at
sea
,
when
he
knoweth
hee
is
neere
any
land
,
letteth
his
sick
,
and
faint
hearted
company
go
on
shore
to
refresh
themselves
,
to
get
the
aire
of
the
land
,
to
take
in
new
victuals
and
provision
,
to
serve
the
necessitie
of
their
succeeding
voyage
:
but
if
hee
finde
them
to
begin
to
be
enamored
with
love
of
the
land
,
and
the
pleasures
thereof
,
straight
wayes
hee
sendeth
a
boat
on
shoare
,
&
reclaimes
them
from
the
surfet
of
their
pleasures
,
telling
them
,
that
if
any
amongst
them
would
bee
at
home
,
at
his
owne
Countrie
,
hee
must
come
aboard
againe
;
for
it
is
not
the
dallying
with
the
pleasures
of
a
strange
country
,
that
will
bring
him
home
to
his
owne
soyle
.
It
is
even
so
with
our
Saviour
in
these
words
:
for
in
the
first
three
Petitions
wee
were
set
to
sea
,
and
commanded
to
saile
home
to
heaven
:
for
whilst
man
honours
Gods
name
,
advanceth
Gods
kingdome
,
and
doth
Gods
will
,
what
is
hee
doing
but
sailing
through
a
stormy
sea
,
to
a
good
harbour
,
and
a
quiet
haven
of
rest
?
now
because
,
while
men
have
lanched
out
to
the
sea
of
the
world
,
and
are
sailing
homeward
,
many
crosse
windes
and
boisterous
stormes
hinder
them
by
the
way
:
Christ
like
a
discreete
and
mercifull
pylot
,
and
master
of
our
ship
,
in
the
last
Petition
giveth
us
this
day
our
daily
bread
,
sets
us
on
shoare
,
and
lets
us
play
a
while
in
the
free
aire
,
and
refresheth
us
with
the
pleasures
of
nature
,
giving
us
leave
to
satiate
and
satisfie
our selves
with
such
provision
,
as
the
necessity
of
this
our
naturall
life
required
at
our
hands
:
but
knowing
very
well
the
nature
of
man
,
that
when
hee
getteth
leave
to
play
with
the
world
,
hee
will
take
a
large
inch
to
the
ell
:
and
that
in
stead
of
satisfying
his
necessitie
,
hee
will
inebriate
,
and
surfet
himselfe
:
therefore
in
this
Petition
,
And
forgive
us
our
trespasses
,
hee
shootes
a
boat
after
them
,
and
calls
them
to
come
home
,
and
to
come
aboard
againe
,
for
feare
,
that
by
playing
too
long
with
the
world
,
and
the
pleasures
of
the
shoore
,
they
lose
the
opportunity
of
their
voiage
homeward
:
for
as
the
wisdome
of
the
world
is
foolishnesse
with
God
,
so
the
love
of
the
world
is
enmity
with
God
:
and
whosoever
is
a
friend
of
the
worlds
,
is
an
enemie
of
God
.
Iames
4.
vers.
4.
And
this
I
take
to
bee
the
reason
of
the
coherence
of
this
Petition
to
the
former
.
Vse
.
Let
us
now
looke
upon
this
tye
and
particle
of
conjunction
,
that
wee
may
learne
something
from
it
.
The
uses
,
and
observations
which
arise
here-from
are
these
.
First
,
it
teacheth
how
to
use
the
things
of
this
world
.
Man
,
since
the
fall
of
the
first
Adam
,
hath
brought
nothing
into
the
world
with
him
,
but
an
uncircumcised
heart
,
and
a
body
of
sinne
dwelling
in
his
flesh
,
and
from
thence
as
from
a
bitter
roote
of
corruption
floweth
nothing
in
all
his
conversation
,
but
fearfull
and
rebellious
transgressions
,
amongst
the
which
this
is
one
,
and
the
chiefe
,
that
his
heart
is
become
earthly
and
muddy
:
in
the
beginning
hee
had
a
body
earthly
,
and
from
the
earth
,
but
his
soule
was
celestiall
,
and
from
above
,
not
onely
in
respect
of
essence
,
but
also
in
respect
of
the
faculties
,
and
the
qualities
of
these
faculties
;
now
by
his
fall
his
soule
is
made
like
his
body
,
though
not
in
essence
,
or
faculties
,
for
they
are
still
spirituall
,
yet
in
respect
of
the
qualities
of
these
faculties
:
for
the
understanding
of
the
naturall
man
knoweth
nothing
,
but
the
things
of
the
earth
:
his
affections
delight
in
nothing
,
but
that
which
is
earthly
:
and
his
will
practiseth
nothing
but
that
which
is
of
the
earth
,
and
in
the
earth
:
but
these
things
ought
not
to
bee
so
;
wee
are
come
from
home
,
and
are
returning
thither
againe
.
Doth
it
become
a
pilgrim
whilst
he
is
in
the
way
,
to
be
overtaken
with
the
pleasures
of
the
way
?
no
certainly
:
for
if
hee
bee
in
love
with
the
pleasures
of
the
way
,
hee
shall
never
attaine
to
his
journeyes
end
.
Do
you
not
remember
what
is
written
in
prophane
stories
concerning
Theseus
,
and
Atalanta
,
a
woman
of
exceeding
swiftnesse
,
who
being
overtaken
with
the
love
of
the
golden
balls
which
Theseus
let
fall
by
the
way
,
lost
the
race
,
and
the
reward
of
it
?
But
why
do
I
cite
a
prophane
story
;
looke
to
the
word
of
God
,
and
the
truth
therein
contained
,
there
you
shall
finde
,
Iudges
7.
That
the
Lord
chosing
out
an
army
for
Gedion
to
overthrow
Midian
:
he
first
sent
away
the
fearfull
and
faint
hearted
,
which
were
two
and
twenty
thousand
:
then
hee
sent
away
those
who
fell
downe
on
their
knees
,
and
dranke
water
,
which
were
nine
thousand
,
and
seaven
hundred
:
so
that
there
remained
of
all
the
host
of
Gedion
,
but
three
hundred
to
overthrow
their
enemies
;
and
these
were
such
as
stooped
not
downe
to
inebriate
themselves
with
the
waters
of
the
river
,
but
snatched
at
them
onely
,
with
their
hand
,
refreshing
onely
the
tip
of
their
tongues
,
and
continuing
their
journey
.
It
should
bee
so
with
us
,
in
using
the
things
of
this
life
:
wee
should
use
them
as
though
wee
used
them
not
:
hee
that
rejoyceth
should
not
bee
over-joyed
in
his
rejoycing
,
and
hee
that
is
in
griefe
should
not
bee
over-grieved
in
his
sorrow
.
He
that
hath
,
should
not
be
proud
:
hee
that
wanteth
should
not
dispare
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
moderation
should
bee
showne
,
as
men
knowing
that
the
fashion
of
this
world
perisheth
.
Let
us
therefore
bee
like
Iacob
,
Gen.
28.20
.
And
like
Christs
disciples
,
Ioh.
6.
Labour
not
for
the
meat
that
perisheth
.
And
like
Israel
.
Hos.
2.
Secondly
,
wee
have
here
a
second
lesson
,
which
serveth
for
our
instruction
,
and
I
pray
you
consider
it
.
Man
if
hee
want
,
he
murmures
,
he
grudgeth
,
and
repines
.
It
was
the
errour
of
Israel
in
the
want
of
water
,
to
murmure
against
Moses
,
in
the
want
of
bread
,
and
of
flesh
:
So
that
his
heart
was
grieved
.
Rachel
in
the
want
of
children
could
murmure
,
and
say
to
Iacob
,
Give
mee
children
else
I
die
.
And
Abraham
himselfe
in
his
barrennesse
could
say
to
God
,
Eliazar
my
servant
shall
bee
my
heire
So
hard
and
indured
are
the
hearts
of
men
,
till
God
both
make
them
see
and
feele
the
force
of
his
care
and
providence
towards
them
:
neither
is
the
discontentment
,
and
grudge
of
men
cleare
in
the
example
of
these
Fathers
,
but
also
in
our
own
daily
and
quotidian
practice
:
the
poore
man
is
no
sooner
fallen
from
his
estate
,
then
through
distrust
of
the
providence
of
God
,
hee
must
steale
;
the
sick
man
is
no
sooner
in
the
bed
of
his
disease
,
but
hee
sends
for
a
wisard
to
see
if
hee
can
recover
.
The
man
that
is
wronged
,
hath
no
sooner
received
his
affront
,
or
word
of
reproach
,
but
straight
his
sword
must
bee
his
judge
and
decider
of
his
quarrell
:
and
his
owne
hand
must
censure
that
,
which
hee
can
neither
digest
,
nor
cast
up
againe
.
But
tell
mee
,
O
man
,
from
whence
proceeds
this
thy
folly
?
wantest
thou
?
is
there
not
a
God
in
heaven
,
of
whom
it
is
said
,
The
eyes
of
all
things
do
looke
up
and
trust
in
thee
,
O
Lord
.
Art
thou
sicke
?
is
there
not
a
God
in
Israel
,
in
whose
hands
are
the
issues
of
life
and
death
?
Art
thou
wronged
?
knowest
thou
not
that
vengeance
is
the
Lords
,
and
he
will
repay
:
For
it
is
a
righteous
thing
with
the
Lord
,
to
render
tribulation
to
them
that
trouble
us
,
and
peace
unto
us
in
the
day
of
rest
.
Why
do
wee
then
in
the
day
of
our
trouble
wrong
both
our selves
,
and
our
sufferings
by
our
precipitations
?
Knowest
thou
from
whence
this
thy
precipitation
floweth
?
because
thou
knowest
not
,
I
will
tell
thee
.
It
floweth
absolutely
,
from
the
want
of
the
sight
of
thy
sinne
.
If
thou
knewst
wherefore
thy
goods
were
taken
from
thee
,
wouldst
thou
murmure
?
No.
If
thou
knewst
wherefore
thy
health
was
taken
from
thee
,
wouldst
thou
grudge
?
No.
if
thou
knew
from
whence
thy
wrong
came
,
wouldst
thou
repine
?
No.
All
the
distemper
commeth
from
this
,
thou
knowst
not
the
cause
of
it
.
Thy
sinnes
that
are
not
forgiven
thee
,
are
the
cause
of
all
thy
calamity
.
If
thou
hadst
but
truly
repented
thee
of
thy
sinnes
,
and
by
faith
gotten
the
assurance
of
thy
pardon
:
I
will
assure
thee
thy
captivity
should
have
bin
redeemed
,
&
thy
righteousnesse
should
have
shined
as
the
Sun
at
the
noontide
of
the
day
but
as
long
as
thou
hast
neither
gotten
thy
sins
pardoned
thee
,
nor
hast
pardoned
others
their
sinnes
against
thee
,
it
is
no
wonder
,
though
thou
say
to
God
,
Give
mee
this
day
my
daily
bread
,
and
get
it
not
,
for
it
is
sure
that
the
Lord
heareth
not
,
nor
accepts
of
sinners
,
for
as
it
is
true
,
that
the
seede
of
the
righteous
man
was
never
seene
to
beg
his
bread
for
want
:
so
on
the
other
part
it
is
as
true
,
The
candle
of
the
wicked
shall
be
put
out
,
and
another
man
shall
take
his
charge
.
The
evidence
hereof
is
cleare
in
Israel
,
in
the
dayes
of
the
Judges
.
Looke
to
Sheba
,
and
Iesabel
.
Thirdly
and
lastly
,
as
it
rebuketh
us
for
the
dirty
and
muddy
quality
of
our
hearts
,
and
instructeth
us
in
the
true
cause
and
occasion
of
our
wants
,
so
it
teacheth
us
how
to
use
the
creatures
aright
,
or
rather
how
wee
should
examine
our selves
aright
after
the
use
of
the
creatures
;
when
man
sitteth
downe
to
use
the
creatures
of
God
,
Three
things
are
required
of
him
:
Premeditation
,
sobriety
,
examination
:
Premeditation
in
acknowledging
his
unworthinesse
of
them
,
for
in
themselves
they
are
the
good
creatures
of
God
,
as
well
as
thou
art
,
yea
,
in
some
respect
they
are
better
then
thou
:
for
though
thou
wert
created
to
a
more
glorious
image
;
yet
by
their
innocency
they
have
kept
a
more
glorious
station
,
for
thou
hast
sinned
,
and
not
they
,
and
they
subject
to
vanity
,
not
because
of
themselves
,
but
because
of
him
,
who
hath
subdued
them
under
hope
.
Sit
never
downe
therefore
,
O
man
,
to
thy
dinner
without
preponderation
.
When
thou
seest
the
creatures
of
God
set
before
thee
,
know
,
and
remember
,
they
lived
once
,
as
thou
livest
now
;
and
what
reason
had
God
,
to
bring
them
from
afarre
,
and
take
their
life
from
them
,
and
to
give
thee
liberty
to
use
them
:
but
his
mercy
,
and
not
thy
merit
;
his
favour
,
not
thy
deserving
?
that
the
sense
hereof
may
teach
thee
,
that
his
grace
is
every
way
his
grace
,
though
thy
sin
be
out
of
measure
sinfull
.
Adde
hereunto
,
that
as
prepremeditation
is
requisite
before
their
use
,
so
sobriety
in
their
use
;
for
it
becomes
us
not
to
sit
downe
and
glut
with
them
,
as
if
wee
had
nothing
to
do
but
to
fill
our
bellies
,
and
satisfie
our
desires
:
No
,
no
,
meat
is
ordained
for
the
belly
,
and
the
belly
for
meat
,
but
God
will
destroy
them
both
.
And
he
that
hungers
but
for
the
food
that
perisheth
,
may
satisfie
himselfe
for
a
while
,
but
in
the
end
hee
shall
both
hunger
and
thirst
,
and
shall
not
bee
satisfied
at
all
.
This
was
the
advertisement
that
our
Master
Christ
Jesus
gave
to
his
Disciples
;
Take
not
care
for
your
belly
what
you
shall
eate
,
or
for
your
back
what
you
shall
put
on
,
for
your
heavenly
Father
knoweth
whereof
ye
stand
in
need
before
you
aske
,
and
he
will
not
suffer
you
to
want
the
thing
without
the
which
you
cannot
serve
him
.
Use
then
the
things
of
this
life
soberly
for
thou
hast
more
than
thou
broughtest
into
the
world
with
thee
,
thou
hast
more
then
thou
usest
well
,
and
thou
hast
more
then
thou
canst
take
out
of
the
world
.
If
thou
get
therefore
food
and
raiment
,
learne
therewith
to
be
content
.
Thirdly
,
before
thou
rise
from
the
table
examine
thy selfe
,
and
see
wherein
thou
hast
made
thy selfe
unworthy
of
the
succeeding
use
of
his
creatures
,
by
the
abuse
of
those
which
thou
hast
received
:
For
I
will
assure
thee
,
when
man
is
full
,
hee
waxeth
wanton
:
and
the
plenty
of
his
table
maketh
him
oftentimes
fall
into
those
sinnes
,
which
the
hungry
heart
falleth
not
into
.
Is
was
not
in
the
time
of
Noahs
sobriety
,
that
his
nakednesse
was
discovered
,
but
in
the
time
of
his
excesse
.
It
was
not
in
the
time
of
Lots
sobriety
,
that
hee
fell
into
incest
,
but
in
his
excesse
.
It
was
not
in
the
time
of
Ammons
fasting
,
that
hee
fell
before
Absolon
,
but
in
the
time
of
his
feasting
.
When
God
therefore
hath
filled
our
bellies
with
good
things
,
let
us
not
rise
without
due
examination
of
our
owne
hearts
,
to
see
wherein
wee
have
sinned
.
Let
us
with
Iob
,
sacrifice
every
morning
after
our
festivities
:
for
it
may
bee
that
the
fulnesse
of
our
cups
hath
made
us
blaspheme
our
God
:
as
it
was
with
Israel
,
they
sate
downe
to
eate
and
to
drinke
,
and
rose
up
to
play
:
and
they
felt
the
wrath
of
God
upon
them
,
in
the
fatnes
of
their
bodies
,
&
in
the
leannesse
of
their
soules
Since
therefore
God
hath
coupled
these
things
together
,
let
no
man
put
them
asunder
,
but
let
all
flesh
in
trembling
examine
himselfe
:
and
when
hee
hath
said
,
Give
us
this
day
our
daily
bread
,
let
him
withall
adde
,
And
forgive
us
our
trespasses
.
Now
I
feare
I
spend
too
much
time
in
the
description
of
the
dependance
,
and
coherence
of
this
petition
with
the
former
,
and
of
the
uses
arising
therefrom
:
It
resteth
now
that
wee
come
to
the
Petition
it selfe
,
In
which
,
two
things
are
remarkable
;
a
supplication
,
and
a
covenant
or
condition
,
by
which
the
supplication
is
sealed
;
first
,
the
supplication
is
,
Forgive
us
our
trespasses
;
the
condition
sealing
the
covenant
is
,
As
wee
forgive
them
that
trespasse
against
us
.
We
must
return
to
the
supplication
it selfe
,
in
which
,
five
things
do
subordinately
offer
themselves
to
our
consideration
.
First
,
what
wee
are
by
nature
;
sinners
,
&
Gods
debters
.
Secondly
,
what
wee
aske
concerning
our
naturall
estate
in
sinne
,
and
that
is
pardon
,
and
forgivenesse
.
Thirdly
,
from
whom
it
is
that
wee
aske
this
pardon
:
and
it
is
neither
from
Angels
in
heaven
,
nor
man
on
earth
,
but
from
God
our
Father
in
Jesus
Christ
,
whose
habitation
is
in
heaven
,
and
who
hath
given
us
in
his
Sonne
the
hope
of
the
same
inheritance
.
Fourthly
,
wee
have
to
consider
the
interest
wee
have
unto
this
sinne
,
that
wee
crave
to
be
pardoned
,
and
it
is
Ours
.
Fiftly
and
lastly
,
wee
must
consider
the
extent
of
this
our
supplication
,
and
it
reacheth
not
onely
to
our selves
alone
,
but
also
to
all
our
brethren
,
and
fellow-members
of
the
mysticall
body
of
Jesus
Christ
:
and
therefore
wee
say
not
,
Forgive
mee
,
but
,
forgive
us
:
and
this
I
thinke
is
the
true
and
lively
anatomy
,
and
opening
up
of
the
first
part
of
the
Petition
:
the
other
wee
shall
weigh
and
examine
when
we
come
to
it
.
The
first
thing
considerable
here
is
our
estate
&
condition
by
nature
,
which
is
two
waies
expressed
:
first
,
in
the
essence
thereof
&
next
in
the
denomination
:
the
one
privatly
couched
in
the
bosome
of
the
other
,
the
other
publique
,
manifesting
the
death
of
mans
misery
:
the
essence
of
his
misery
is
,
that
hee
is
a
sinner
.
The
true
title
&
indigitation
of
that
his
estate
in
sin
is
,
that
it
maketh
him
to
be
Gods
debter
.
But
to
return
:
our
estate
by
nature
is
not
essentially
set
downe
here
,
but
by
way
of
denomination
:
for
here
Matthew
saith
,
Forgive
us
our
debts
,
while
St
Luke
saith
in
his
11.
Chap.
Forgive
us
our
sinnes
.
Now
to
returne
to
the
consideration
of
this
our
naturall
estate
;
it
is
here
set
downe
two
wayes
:
first
,
by
denomination
,
and
then
by
confession
.
It
is
denominated
a
debt
:
it
is
confessed
whilst
wee
begge
pardon
for
it
.
The
denomination
is
a
debt
:
many
titles
and
names
of
signification
are
given
to
sinne
in
Scripture
.
Sometimes
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
here
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
of
these
words
important
enough
,
to
signifie
and
expresse
the
depth
of
that
misery
,
into
the
which
man
by
sinne
hath
fallen
.
Yet
none
doth
more
truly
expresse
his
misery
then
this
,
that
by
sinne
hee
is
become
Gods
debtor
:
but
thou
wilt
say
,
O
man
,
How
comes
it
to
passe
,
that
by
sinne
man
is
made
Gods
debter
,
seeing
God
neither
requireth
sinne
of
man
,
nor
is
sinne
a
debt
due
to
God
?
But
to
answer
this
,
I
would
have
thee
to
know
,
that
there
are
divers
sorts
of
debts
which
man
oweth
:
there
is
a
naturall
debt
which
man
oweth
,
there
is
a
spirituall
debt
,
and
there
is
a
civill
debt
which
hee
oweth
.
The
naturall
debt
is
that
which
hee
oweth
to
death
,
and
shall
pay
it
will
hee
nill
hee
:
for
wee
came
all
of
us
into
the
world
,
but
upon
this
condition
,
that
wee
shall
goe
out
of
it
againe
,
for
dust
wee
are
,
and
to
dust
wee
must
returne
:
for
it
is
appointed
for
all
men
once
to
dye
,
and
after
death
judgement
shall
come
.
Our
earth
must
returne
to
earth
,
and
our
spirit
to
God
that
gave
it
.
Finally
,
this
earthly
house
of
our
tabernacle
must
bee
dissolved
,
&c.
And
this
is
called
the
first
death
,
which
is
nothing
else
but
a
separation
of
the
soule
from
the
body
for
a
time
,
till
God
reunite
them
both
in
glory
.
The
Spirituall
debt
is
that
,
which
man
oweth
to
the
God
of
nature
,
and
it
is
twofold
,
either
the
debt
of
obedience
,
or
the
debt
of
punishment
.
The
debt
of
obedience
is
the
debt
of
righteousnesse
,
Rom.
8.12
.
The
debt
of
punishment
is
called
the
second
death
,
to
the
which
man
is
bound
for
satisfaction
of
the
justice
of
God
in
case
of
not
performing
,
and
paying
of
the
debt
of
righteousnesse
.
The
debt
of
righteousnesse
is
truly
and
properly
called
debt
.
The
debt
of
punishment
is
but
figuratively
and
improperly
so
called
:
and
that
for
two
causes
,
first
in
respect
of
the
antecedent
:
and
next
,
in
respect
of
the
consequent
.
In
respect
of
the
antecedent
,
righteousnesse
,
which
we
should
have
obeyed
:
and
in
respect
of
the
consequent
,
punishment
,
which
is
due
to
him
that
disobeies
,
as
it
is
written
,
Tribulation
,
and
anguish
shall
bee
,
&c.
There
remaineth
a
third
debt
that
man
oweth
,
and
it
is
mixed
,
for
it
is
partly
religious
,
and
partly
civill
.
Religious
,
when
according
to
the
prescript
of
the
word
of
God
,
wee
give
reverence
to
whom
wee
owe
reverence
,
feare
to
whom
we
owe
feare
,
and
love
to
whom
wee
owe
love
:
civill
,
when
wee
render
to
every
man
that
which
wee
have
borrowed
,
remembring
that
it
is
a
blessing
to
owe
nothing
unto
any
man
,
and
the
curse
of
the
wicked
,
that
he
borroweth
and
payeth
not
againe
.
Psal.
87.
LECT:
15.
And
forgive
us
our
debts
.
IN
the
end
of
our
last
Sermon
wee
looked
on
the
words
of
the
Petition
it selfe
,
wherein
wee
found
foure
things
considerable
.
First
,
what
wee
are
by
nature
,
sinners
,
and
debters
to
God
,
whereof
wee
have
spoken
in
our
last
Sermon
.
Now
it
remaines
,
that
wee
go
forward
to
consider
the
other
three
parts
;
and
first
of
the
pardon
of
our
sinne
.
Forgive
:
In
handling
of
which
word
I
purpose
not
with
Salmeron
the
Jesuite
to
dispute
concerning
the
propriety
of
the
word
,
and
to
search
whether
it
had
beene
better
to
have
said
,
remitte
,
then
as
it
is
here
,
dimitte
.
I
will
onely
according
to
the
received
&
approved
custome
of
the
Church
,
speake
of
the
word
,
as
it
implyeth
a
pardon
,
&
free
remission
of
our
sins
,
which
are
our
spirituall
debts
.
For
never
did
man
speake
in
so
naturall
a
dialect
as
this
is
,
for
all
the
other
conditions
displayed
the
condition
and
temper
of
his
faith
:
this
the
condition
of
his
nature
:
these
implyed
the
good
he
hoped
for
:
this
demonstrates
the
present
misery
,
&
body
of
death
,
under
which
hee
lyeth
,
sigheth
and
groaneth
,
desiring
to
be
eased
:
and
to
speake
truly
,
what
can
bee
more
acceptable
unto
God
,
then
the
confession
of
sinne
,
and
the
suit
of
pardon
.
Did
not
our
Redeemer
,
in
the
dayes
of
his
flesh
,
call
upon
all
them
that
were
weary
and
ladened
,
to
come
to
him
,
that
hee
might
give
them
ease
of
their
burthen
,
&
rest
to
their
soules
?
Whilst
therefore
,
hee
shall
see
us
acknowledge
our
burthen
,
&
confesse
our
debt
,
shall
we
not
be
welcome
to
him
?
O
know
this
,
O
man
,
for
thy
confort
,
the
sheepheard
never
rejoyced
more
,
in
the
recovery
of
his
lost
sheepe
:
nor
the
woman
,
of
her
lost
penny
:
nor
the
father
,
of
his
lost
sonne
,
then
God
is
well
pleased
,
and
glad
of
thy
returne
to
him
,
ready
to
forgive
thee
thy
debt
,
if
in
humility
thou
canst
but
acknowledge
it
,
for
it
is
written
,
Blessed
is
the
man
that
confesseth
his
sinne
,
and
forsakes
it
;
but
hee
that
hideth
his
transgression
shall
not
prosper
.
Well
then
,
seeing
wee
have
in
the
first
word
confessed
our
burthen
,
and
debt
,
let
us
now
come
to
the
second
,
and
consider
our
desire
of
pardon
,
and
release
.
Forgive
:
Debts
are
released
and
forgiven
two
manner
of
wayes
;
either
freely
,
by
pardoning
the
debtor
;
or
else
legally
,
by
exacting
the
debt
,
and
so
acquitting
it
.
Againe
,
this
legall
release
,
and
acquitting
of
debt
,
is
two
wayes
:
first
,
when
the
debt
is
paid
by
the
true
debtor
.
Secondly
,
when
it
is
satisfied
,
not
by
the
true
debter
,
but
by
him
who
became
suerty
for
him
:
&
to
this
effect
it
is
that
Iustin
.
telleth
us
,
Inst.
l.
3.
tit
.
30.
Tollitur
omnis
obligatio
solutione
ejus
quod
debetur
,
non
tamen
interest
quis
solvat
,
utrum
is
qui
debet
,
an
vero
alius
pro
eo
.
Now
shall
we
looke
on
mans
sinne
as
it
maketh
him
Gods
debtor
,
and
enquire
how
it
is
forgiven
.
I
answer
,
O
man
,
thy
sinne
is
forgiven
thee
,
both
ingenuously
,
and
legally
.
Ingenuously
,
because
freely
,
and
voluntarily
.
Legally
,
because
thy
debt
is
paid
,
though
not
by
thy selfe
,
yet
by
thy
suerty
Jesus
Christ
,
who
hath
done
all
,
suffered
all
,
and
paid
all
,
that
it
be
hooved
thee
to
doe
,
to
suffer
,
and
to
pay
,
for
the
satisfaction
of
the
justice
of
God
:
hee
did
it
for
thee
,
and
thou
hast
done
it
in
him
.
But
that
this
may
be
the
more
cleare
,
and
the
termes
of
our
pardon
may
bee
the
more
distinctly
known
,
let
us
consider
the
debt
of
sinne
,
as
it
is
severally
imposed
upon
three
severall
sorts
of
persons
,
to
wit
,
the
reprobate
Angels
,
and
men
:
on
the
elect
amongst
the
sonnes
of
men
:
and
on
the
Sonne
of
God
,
for
the
lost
sons
of
men
.
Now
according
to
the
diversity
of
the
imputation
of
this
debt
,
so
is
the
release
and
pardon
thereof
diversly
and
severally
graunted
:
the
reprobate
Angels
and
Sonnes
of
men
have
the
debt
and
burthen
of
sinne
imputed
to
them
:
but
the
pardon
and
release
of
sinne
,
neither
doth
nor
ever
shall
appertaine
unto
them
:
for
with
them
the
Lord
doth
,
and
shall
deale
in
the
severity
of
his
justice
for
ever
,
for
they
shall
bee
cast
in
prison
,
where
they
cannot
come
out
till
they
have
paid
the
uttermost
farthing
:
And
because
they
cannot
pay
,
they
shall
not
be
forgiven
.
The
elect
sonnes
of
men
,
who
are
chosen
vessels
of
mercy
,
and
appertaine
to
the
covenant
of
grace
by
vertue
of
their
election
,
had
the
debt
of
their
sins
imputed
to
them
,
when
as
they
were
borne
dead
in
their
sinnes
and
trespasses
,
and
were
strangers
by
nature
from
the
life
of
God
,
as
well
as
the
children
of
wrath
;
but
now
,
blessed
bee
God
through
Jesus
Christ
our
Lord
,
the
release
and
pardon
of
our
sinnes
:
for
that
which
was
impossible
to
the
law
in
so
far
as
it
was
weak
,
because
of
the
flesh
;
God
sending
his
owne
Sonne
in
the
similitude
of
sinfull
man
,
and
that
for
sinne
,
condemned
sinne
in
the
flesh
,
that
the
righteousnesse
of
the
law
might
bee
fulfilled
in
us
,
who
walke
not
after
the
law
but
after
the
spirit
.
Lastly
,
the
Sonne
of
God
had
the
debt
and
burthen
of
of
sinne
imposed
upon
him
;
not
of
his
owne
sinne
,
for
hee
that
knew
not
sinne
was
made
sinne
for
us
.
And
with
him
God
hath
dealt
with
such
rigour
of
his
justice
,
that
hee
came
from
Bosra
with
red
garments
,
hee
hath
trodden
the
wine-presse
of
the
Father
alone
:
and
in
the
anguish
,
and
bitternesse
of
his
sorrow
,
cryed
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
If
wee
shall
looke
to
the
persons
to
whom
this
release
and
pardon
of
sinne
is
promised
,
and
promulgated
,
wee
shall
finde
it
,
that
it
is
onely
to
the
elect
vessels
of
mercy
,
and
to
the
children
of
Gods
free
love
:
whereas
to
the
reprobate
men
and
Angels
,
there
is
neither
promise
,
nor
hope
of
pardon
left
.
For
their
judgement
is
sealed
,
and
their
condemnation
sleepes
not
.
Againe
,
as
to
Jesus
Christ
the
mediator
of
the
new
covenant
,
a
free
pardon
hee
obtained
not
:
he
paid
the
utmost
farthing
,
that
was
requisite
for
the
satisfaction
of
the
justice
of
God
:
onely
to
man
,
and
the
elect
amongst
the
sonnes
of
men
,
hath
God
voluntarily
and
freely
forgiven
the
burthen
,
and
the
debt
of
sinne
.
And
I
call
this
a
voluntary
and
free
forgivenesse
,
for
three
respects
.
In
respect
of
God
the
Father
:
in
respect
of
God
the
Sonne
,
and
in
respect
of
God
the
Holy
Ghost
.
For
I
say
,
first
,
in
respect
of
God
the
Father
,
for
hee
who
said
,
In
the
day
that
thou
shalt
eate
,
thou
shalt
surely
die
:
said
also
,
the
seed
of
the
woman
shall
tread
downe
the
head
of
the
serpent
.
And
againe
,
God
so
loved
the
world
,
that
hee
sent
his
owne
Sonne
to
the
death
of
the
Crosse
,
that
whosoever
beleeveth
in
him
should
not
perish
but
have
eternall
life
.
It
is
free
also
in
respect
of
God
the
Sonne
;
for
hee
as
willingly
and
freely
assented
to
the
great
worke
of
mans
redemption
(
howsoever
the
way
was
sharpe
,
and
thorny
)
as
the
Father
was
willing
in
his
eternall
wisedome
to
propose
it
.
And
therefore
it
is
written
of
him
,
that
he
laid
his
life
down
,
and
tooke
it
up
againe
,
hee
laid
it
downe
,
for
none
could
take
it
from
him
,
and
hee
tooke
it
up
againe
,
for
it
was
impossible
,
that
hee
could
bee
holden
of
the
sorrows
of
the
grave
.
Lastly
,
the
pardon
and
remission
of
our
sinnes
,
is
free
in
respect
of
God
the
Holy
Ghost
:
for
willingly
and
freely
,
without
any
merit
on
our
part
,
he
commeth
downe
,
and
dwelleth
in
our
soules
,
illuminates
our
understanding
,
rectifieth
our
will
sanctifieth
our
affections
,
makes
intercession
for
us
,
with
sighs
,
and
groanes
that
cannot
be
expressed
,
and
keepes
us
by
the
power
of
his
grace
through
faith
to
eternall
salvation
;
for
it
is
written
,
Because
wee
are
sonnes
,
God
hath
sent
the
Spirit
of
his
Son
into
our
hearts
,
whereby
we
cry
Abba
,
Father
.
And
againe
,
because
wee
of
our selves
know
neither
how
to
pray
,
nor
what
to
pray
,
the
spirit
helpeth
our
infirmities
,
and
maketh
intercession
for
us
with
sighs
that
cannot
bee
expressed
.
And
also
it
is
written
;
That
as
hee
hath
begotten
us
to
a
lively
hope
by
the
resurrection
of
Iesus
Christ
from
the
death
,
to
an
inheritance
which
is
immortall
and
undefiled
,
that
withers
not
away
:
but
is
reserved
for
us
in
the
heavens
:
So
also
he
keeps
us
by
the
power
of
the
Spirit
through
faith
to
eternall
salvation
.
Vse
.
Now
having
thus
cleared
the
meaning
of
the
word
,
it
rests
that
wee
make
use
of
it
for
our
instructions
:
and
the
uses
that
arise
from
it
are
two
:
the
one
serveth
for
rebuke
,
the
other
for
comfort
:
the
rebuke
falleth
on
the
Church
of
Rome
:
the
comfort
shall
returne
to
us
,
and
to
every
soule
in
whom
the
grace
of
God
dwelleth
.
The
rebuke
that
ariseth
to
the
Church
of
Rome
is
this
:
in
these
words
wee
are
commanded
to
crave
pardon
for
our
debts
,
in
the
plurall
number
,
and
indefinitely
,
now
wee
know
this
to
bee
true
,
that
those
Propositions
which
are
indefinite
,
are
universall
in
correspondence
.
Whilst
then
wee
crave
pardon
and
forgivenesse
of
our
debts
,
wee
universally
begge
mercy
,
and
pardon
for
all
our
sinnes
,
for
both
originall
and
actuall
sins
.
For
our
sinnes
of
infirmity
,
and
our
sins
of
presumption
,
for
sinfull
omissions
,
and
commissions
:
for
the
sinfull
thoughts
of
our
heart
,
and
words
of
our
mouth
,
and
actions
of
our
conversation
.
Now
in
respect
of
all
these
wee
have
need
to
draw
neere
unto
God
,
and
to
say
,
Forgive
;
What
meane
those
Doctors
of
the
Romish
Church
to
teach
,
that
there
is
a
sort
of
sinne
,
which
in
it selfe
,
and
of
it selfe
is
veniall
;
and
that
some
onely
are
mortall
:
but
it
is
cleare
out
of
the
word
of
God
,
that
there
is
not
any
sin
which
is
not
mortall
:
for
every
sinne
is
a
breach
of
the
law
;
and
every
sinne
and
transgression
shall
receive
a
just
recompence
of
reward
.
Hee
that
sinneth
without
the
law
,
shall
perish
without
the
law
:
and
hee
that
sinneth
under
the
law
,
shall
bee
judged
by
the
law
:
and
againe
,
The
wages
of
sinne
is
death
:
I
graunt
indeed
if
wee
looke
to
that
excellent
price
that
was
given
for
our
sinnes
,
no
sinnes
are
mortall
;
for
such
is
the
worth
and
excellencie
of
that
blood
of
Jesus
,
which
speaketh
better
things
then
the
blood
of
Abell
,
that
whosoever
shall
have
part
in
it
,
shall
stand
without
spot
or
blemish
,
before
the
presence
of
the
glory
of
God
,
with
joy
,
and
whosoever
shall
have
but
a
drop
of
it
to
sprinkle
on
the
posts
of
the
doore
of
his
soule
,
the
destroying
Angell
shall
not
come
neere
him
,
but
though
his
sinnes
were
as
red
as
scarlet
,
yet
by
vertue
of
his
blood
they
shall
bee
as
white
as
snow
;
But
on
the
other
part
,
if
thou
shalt
looke
upon
thy
sinne
in
its
owne
nature
:
and
because
of
thy
esteeme
,
and
account
of
it
,
it
seeme
veniall
to
thee
,
wilt
thou
therefore
say
that
it
is
veniall
in
it selfe
?
O
foole
that
thou
art
,
thou
deceives
thy
owne
soule
.
The
smallest
coyne
,
and
the
basest
bullion
that
beareth
the
Kings
stampe
on
it
,
is
as
currant
,
as
the
richest
and
purest
gold
that
is
seaven
times
tryed
in
the
fire
:
and
to
counterfeit
that
coyne
is
as
reall
treason
,
as
hee
that
either
adulterates
or
falsifies
the
purest
coyne
:
It
is
so
with
us
in
our
debts
to
God
:
the
meanest
offence
wee
can
commit
is
as
culpable
of
judgement
,
as
those
that
are
of
greater
nature
;
for
wee
must
not
judge
of
our
sinnes
,
according
to
the
quantity
,
number
,
or
quality
,
but
chiefly
according
to
the
person
and
Majestie
against
whom
they
are
committed
.
Is
not
hee
as
great
a
theefe
that
robs
the
cottage
of
the
poore
as
hee
that
robs
the
Palace
of
the
Prince
?
yes
surely
,
and
greater
,
for
the
Prin●e
hath
wherewithall
to
repaire
his
losse
,
but
the
poore
hath
not
.
Tell
mee
,
I
pray
you
,
is
there
any
sinne
in
the
world
smaller
then
the
point
of
a
thorne
?
no
surely
,
yet
the
meanest
thorne
that
was
in
the
crowne
of
Christ
drew
blood
of
him
.
The
thornes
that
were
in
that
crown
were
thy
sinnes
:
it
was
thy
sinnes
that
drew
blood
of
him
,
and
peirced
his
heart
while
there
came
blood
and
water
out
of
it
gushing
:
and
yet
,
vaine
man
that
thou
art
,
thou
wilt
say
they
are
veniall
;
how
canst
thou
call
that
veniall
,
and
of
no
weight
,
which
was
rated
at
so
great
a
value
,
as
the
sufferings
of
the
Sonne
of
God
,
the
least
drop
of
whose
blood
was
of
more
worth
,
then
all
the
worme-eaten
children
of
men
on
the
earth
?
Looke
never
therefore
,
O
man
,
upon
●hy
sinne
,
in
the
judgement
,
and
with
the
eyes
of
nature
:
that
is
but
a
false
prospective
,
and
deceiving
glasse
:
looke
on
it
as
it
lay
on
the
backe
of
Jesus
;
and
as
the
weight
thereof
pressed
the
Sonne
of
God
downe
to
the
grave
;
and
then
if
thou
dare
,
come
and
call
sinne
veniall
,
I
hope
thou
wilt
not
:
when
it
turned
the
moisture
of
Davids
body
to
the
drought
of
summer
:
when
it
made
Ezechiah
chatter
like
a
swallow
,
and
mourne
like
a
dove
:
when
it
made
Iob
that
hee
could
not
swallow
his
spitle
:
was
there
any
word
of
a
veniall
nature
in
sinne
?
no
,
no
,
no
such
thing
.
The
Saints
of
God
have
not
known
this
dialect
,
nor
spoken
in
this
Idiom
:
it
is
but
the
voice
of
him
that
is
dead
in
sinne
,
and
trespasses
:
The
Lord
learne
us
to
see
our
sinnes
aright
,
and
then
surely
wee
shall
confesse
that
our
sinnes
are
not
veniall
,
but
mortall
.
Secondly
,
as
this
serveth
for
the
rebuke
of
our
neighbour
Church
in
Rome
:
so
it
serves
also
for
our
comfort
,
and
consolation
,
whom
God
hath
delivered
from
the
yoke
of
that
bondage
,
and
the
night
of
that
darknesse
:
for
tell
mee
,
O
man
,
what
greater
consolation
can
come
to
the
soule
of
the
Christian
,
burthened
with
the
weight
of
sinne
,
then
to
say
,
thy
sinnes
are
forgiven
thee
?
but
such
is
the
force
of
these
words
,
Forgive
us
our
debts
;
for
as
in
the
word
of
debt
,
he
sheweth
the
weight
of
our
misery
:
so
here
in
the
words
of
forgivenesse
,
hee
sheweth
us
the
riches
of
his
mercy
.
Was
it
not
I
pray
you
,
a
great
worke
,
&
a
work
passing
the
capacity
of
man
,
when
God
created
the
world
,
he
made
all
things
of
nothing
;
when
nature
telleth
us
,
that
of
nothing
nothing
can
bee
?
was
it
not
a
great
worke
to
call
for
light
out
of
the
midst
of
darknesse
:
and
by
the
power
of
a
naked
word
to
make
a
glorious
splendor
of
light
shine
out
of
the
midnight
of
darknes
?
Finally
,
was
it
not
a
great
worke
to
animate
a
peece
of
clay
,
and
by
blowing
on
the
dust
of
the
earth
,
to
make
it
a
living
soule
?
All
of
these
were
great
indeed
as
workes
of
creation
,
but
as
it
was
said
,
behold
,
a
greater
then
Salomon
is
here
:
so
is
there
here
in
the
matter
of
our
redemption
,
a
worke
greater
then
all
these
:
for
loe
he
made
not
all
things
of
nothing
;
but
of
that
which
is
worse
then
nothing
,
sinne
;
for
sinne
is
nothing
but
a
privation
.
Hee
brought
light
out
of
darknes
:
but
here
a
greater
light
out
of
a
greater
darknesse
;
for
when
wee
sate
in
darknesse
,
and
in
the
shadow
of
death
,
hee
made
a
great
light
to
arise
unto
us
,
for
in
his
light
hee
made
us
to
see
light
,
hee
animated
our
clay
,
and
breathed
the
breath
of
life
in
our
nostrels
,
being
dead
in
sinnes
and
trespasses
,
hee
quickned
and
begot
us
to
the
hope
of
immortality
:
finally
,
here
is
that
worke
passing
in
excellence
,
and
eminent
above
all
humane
admiration
,
that
wee
being
his
debtors
for
tenne
thousand
talents
,
&
not
having
one
farthing
to
pay
him
,
hee
hath
freely
forgiven
us
all
our
debt
,
to
the
admiration
both
of
man
and
Angels
:
when
the
Angels
who
fell
have
not
obtained
a
way
of
reconciliation
,
hee
hath
found
out
for
poore
man
a
way
of
peace
:
insomuch
that
what
man
could
not
pay
,
hee
hath
freely
,
fully
,
and
finally
released
;
requiring
nothing
of
man
,
but
that
hee
should
in
sincerity
say
,
Forgive
,
and
it
shall
bee
forgiven
him
.
Now
what
more
could
hee
doe
to
thee
,
O
man
,
or
what
lesse
could
he
require
of
thee
?
What
more
could
hee
do
to
thee
,
then
lay
downe
his
life
for
thee
?
and
what
lesse
could
hee
require
of
thee
,
then
that
in
true
sorrow
forthy
sinne
,
and
in
full
assurance
of
his
mercy
,
thou
shouldst
come
unto
him
,
and
say
,
Forgive
mee
,
that
so
thou
maist
be
forgiven
.
The
word
in
it selfe
is
so
full
of
comfort
,
I
cannot
as
yet
passe
by
it
.
There
is
another
place
in
Scripture
that
lookes
so
like
to
this
place
like
Hippocrates
two
twinnes
,
they
are
borne
together
,
they
live
together
,
and
dye
together
.
The
place
is
the
12.
of
Matthew
:
Come
to
mee
all
yee
that
are
weary
and
laden
,
and
I
will
ease
you
.
There
,
as
the
Saviour
and
Redeemer
of
the
world
,
and
the
true
Physitian
of
soules
that
are
sicke
,
hee
desires
him
that
is
spiritually
sicke
,
to
come
to
him
,
and
he
promiseth
to
ease
him
,
and
give
him
rest
,
but
upon
a
condition
that
hee
feele
his
sore
,
and
acknowledge
his
burthen
:
Now
it
is
remarkable
that
hee
first
promiseth
ease
,
and
then
rest
:
first
ease
from
the
commanding
power
of
sin
,
&
next
rest
from
the
condemning
power
of
sin
.
It
is
even
so
here
,
that
the
spirituall
Physition
of
our
sick
&
wearied
soules
leadeth
us
to
bee
sensible
of
our
soule
,
&
that
by
sinne
wee
are
made
Gods
debtors
,
and
lyable
to
his
judgements
.
In
the
next
place
,
the
cure
of
this
our
disease
is
given
:
for
wee
shall
no
sooner
confesse
and
acknowledge
our
sinnes
to
him
,
but
hee
shall
forgive
it
.
But
you
will
say
to
mee
,
what
is
this
that
hee
forgives
mee
?
I
answer
,
looke
to
the
place
of
Scripture
,
immediately
before
cited
,
&
see
there
what
he
promiseth
to
ease
thee
of
,
as
also
all
these
things
he
here
promiseth
to
forgive
thee
;
hee
promiseth
there
to
ease
thee
of
all
thy
burthen
of
sinne
,
of
the
law
,
of
affliction
.
Of
sinne
,
for
the
burthen
of
it
is
as
a
talent
of
lead
Zach.
5.6
.
And
David
saith
,
it
is
a
burthen
too
heavy
for
him
to
beare
;
Of
the
law
,
for
it
is
a
yoake
,
which
neither
wee
nor
our
fathers
,
nor
our
forefathers
were
able
to
beare
.
Act.
15.
Of
affliction
,
for
it
is
a
weighty
crosse
;
and
hee
that
follows
Jesus
Christ
must
take
it
up
,
and
follow
him
daily
.
Of
sinne
,
while
he
not
knowing
sinne
was
made
sin
for
us
.
Of
the
Law
,
whilst
hee
was
made
of
a
woman
,
and
made
under
the
law
.
Of
affliction
:
not
by
taking
all
afflictions
from
us
,
but
by
sanctifying
them
unto
us
both
in
their
nature
,
and
their
end
.
Their
nature
,
whilst
hee
maketh
them
testimonies
of
our
adoption
;
their
end
,
whilst
he
by
them
keepes
us
to
eternall
life
:
for
as
the
lyon
that
killed
the
Prophet
,
kept
still
his
dead
body
:
so
afflictions
may
well
kill
the
naturall
man
,
yet
they
do
keepe
the
life
of
God
in
our
soules
.
Now
know
then
for
your
comfort
that
what
there
hee
promised
to
ease
us
of
,
here
hee
promiseth
to
forgive
,
and
to
forgive
is
more
then
to
ease
;
for
a
Physitian
will
ease
his
patient
for
a
while
of
a
hard
binding
,
which
afterward
he
will
binde
againe
.
And
a
master
will
ease
his
servant
of
the
taske
of
captivity
,
and
slavery
,
but
afterwards
hee
will
imprison
him
.
And
finally
,
a
beast
will
be
eased
of
his
burthen
,
for
a
while
,
but
afterwards
it
will
be
imposed
,
and
laid
upon
him
:
but
such
is
the
great
and
rich
depth
of
the
mercy
of
our
God
;
what
hee
easeth
us
of
that
hee
forgiveth
us
:
for
while
hee
giveth
pardon
to
man
,
and
speakes
peace
to
his
soule
,
he
pardoneth
not
as
man
pardoneth
,
neither
giveth
he
peace
,
as
man
giveth
peace
:
My
peace
I
give
you
,
my
peace
I
leave
with
you
,
not
as
the
world
giveth
peace
,
give
I
it
unto
you
.
The
world
and
the
children
of
men
,
when
they
pardon
,
their
pardons
are
faulty
three
wayes
:
they
are
not
totall
,
but
partiall
:
not
free
,
but
constrained
:
neither
finall
,
but
for
a
time
:
not
totall
,
for
if
they
can
forgive
one
fault
,
another
is
impardonable
:
not
free
and
voluntary
,
but
forced
and
constrained
,
either
by
reason
of
the
importunity
of
friends
,
or
hope
in
expectation
of
gaine
:
not
finall
,
for
though
they
forgive
for
a
time
,
yet
their
wrath
and
desire
of
revenge
is
renued
with
any
occasion
whatsoever
.
It
is
not
so
with
our
God
,
for
what
he
easeth
of
that
he
forgiveth
;
when
hee
forgiveth
,
hee
forgiveth
ingenuously
,
that
is
;
freely
,
fully
,
finally
;
freely
without
any
merit
or
occasion
on
our
part
:
fully
,
for
hee
forgiveth
both
the
sinne
,
and
the
punishment
thereof
.
And
finally
,
for
hee
forgiveth
us
both
in
this
life
,
and
that
which
is
to
come
.
What
hath
man
then
wherein
hee
can
rejoyce
?
nothing
but
in
the
mercy
,
and
free
favour
of
God
;
for
as
St
Bernard
duely
and
truly
acknowledgeth
Meritum
meum
est
miseratio
Domin
:
so
may
all
the
sonnes
of
Adam
cry
out
and
say
,
Not
unto
us
,
O
Lord
,
not
unto
us
,
and
with
the
Apostle
St
Paul
:
O
the
deepnesse
of
the
riches
,
both
of
the
wisedome
and
knowledge
of
God
,
how
unsearchable
are
his
wayes
,
and
his
judgements
past
finding
out
?
LECTIO
16.
And
forgive
us
our
trespasses
.
HAving
already
handled
of
the
word
debt
,
and
the
word
forgive
,
that
which
remaines
of
the
text
offereth
it
selse
to
our
consideration
:
for
though
the
gleanings
of
Ephratus
bee
better
then
the
vintage
of
Abiezer
,
yet
must
the
gleanings
have
their
owne
roome
also
,
and
every
one
in
their
owne
order
must
be
considered
;
which
in
number
are
three
,
1.
for
whom
it
is
that
wee
put
up
this
supplication
of
pardon
,
&
the
word
is
plurall
,
not
singular
,
Vs
.
2.
The
reason
why
we
poure
out
our
supplications
in
this
plurall
signification
,
and
it
is
because
it
is
wee
,
not
I
,
that
have
sinned
alone
,
nor
thou
only
nor
any
other
alone
,
but
all
of
us
,
and
therefore
in
a
communicative
appropriation
wee
call
them
ours
.
Thirdly
,
it
is
to
be
considered
,
of
whom
,
and
from
whose
hands
it
is
that
we
are
bold
to
begge
this
our
release
and
pardon
.
If
in
any
of
these
particulars
wee
can
make
any
further
point
of
instruction
to
result
,
by
the
grace
of
God
it
shall
be
made
knowne
unto
you
.
The
first
thing
then
wee
have
to
speake
of
this
day
is
the
persons
for
whom
,
and
in
whose
favour
this
petition
and
supplication
is
formed
,
It
is
cleare
and
evident
out
of
the
words
themselves
,
that
the
petition
is
not
made
for
mee
alone
,
nor
for
thee
alone
,
nor
for
any
man
or
woman
in
the
world
alone
,
but
in
common
,
thou
for
mee
,
and
I
thee
,
and
every
one
of
us
for
our selves
and
each
of
us
for
our
neighbours
as
for
our selves
:
for
as
Omnis
orainata
charitas
incipit
â
seipso
;
sic
etiam
omnis
regulata
charitas
terminatur
in
socio
:
wee
have
reason
then
to
looke
,
first
on
our selves
with
the
eyes
of
pitty
,
and
from
our selves
with
the
eyes
of
commiseration
on
our
neighbours
;
knowing
them
to
bee
men
of
the
like
infirmity
,
to
which
wee
our selves
are
subject
.
Remember
brethren
,
that
God
in
his
word
hath
taught
us
two
severall
sorts
of
communicative
contemplation
:
the
one
pointing
at
our selves
from
the
consideration
of
our
brethren
;
the
other
pointing
at
our
brethren
from
the
consideration
of
our selves
:
the
pitty
that
wee
owe
to
our selves
from
the
consideration
of
our
brethren
,
is
recommended
to
us
in
the
fifth
chapter
of
the
Epistle
to
the
Galathians
:
Brethren
,
if
any
man
bee
fallen
amongst
you
of
infirmity
,
restore
such
a
one
in
the
spirit
of
meeknesse
,
considering
your selves
lest
you
also
be
tempted
.
The
pitty
that
wee
owe
to
our
brethren
from
consideration
of
our selves
,
is
mentioned
in
many
parts
of
the
law
,
wherein
we
are
commanded
,
not
to
hide
our
eyes
from
the
necessities
of
any
stranger
,
because
wee
our selves
were
sometimes
strangers
in
the
land
of
Israel
:
it
is
so
here
with
us
,
God
will
have
us
to
remember
,
and
pray
for
our
necessities
,
not
in
our
owne
name
alone
,
but
also
in
the
name
of
our
brethren
,
and
fellow
members
.
Vse
.
In
handling
of
the
words
the
order
is
remarkable
,
and
next
to
the
order
the
communion
and
fellowship
that
is
couched
up
in
the
bosome
of
that
order
.
First
,
I
will
looke
upon
the
order
,
which
is
very
remarkable
,
for
hee
is
teaching
his
disciples
to
pray
for
the
pardon
and
remission
of
sinnes
,
but
hee
will
have
them
first
to
looke
on
themselves
,
and
their
owne
necessities
,
and
from
themselves
not
onely
to
consider
,
but
also
to
commiserate
the
necessities
of
their
brethren
:
this
is
the
path
,
and
the
true
straine
,
in
the
which
God
walkes
;
for
our
God
is
the
God
of
order
,
and
not
of
confusion
.
And
for
cleering
hereof
,
that
order
is
first
and
originally
established
in
God
himselfe
,
and
then
from
him
a
shadow
of
that
order
which
is
in
him
is
derived
to
his
creatures
:
I
say
first
,
order
is
positively
and
cheefly
established
in
God
himselfe
;
for
hee
who
is
one
in
essence
,
is
distinguished
in
three
persons
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
;
who
being
individually
one
in
themselves
,
by
vertue
of
their
individuall
essence
,
yet
are
distinguished
by
order
of
personall
existence
;
the
Father
being
in
respect
of
order
distinguished
,
and
preferred
to
the
Sonne
:
and
the
Father
and
the
Sonne
both
to
the
holy
Ghost
.
Now
from
this
chiefe
and
prime
distinction
of
order
which
is
amongst
the
persons
of
the
blessed
Trinity
,
there
is
made
manifest
amongst
the
creatures
a
shadow
of
this
order
also
,
and
that
in
five
severall
points
of
contemplation
.
First
,
in
the
frame
of
the
heavens
and
earth
.
Secondly
,
in
the
civill
societies
of
men
on
earth
(
viz.
)
Commonwealths
.
Thirdly
,
in
the
spirituall
societies
of
men
,
his
Church
.
Fourthly
,
in
the
homebred
,
and
domesticke
families
of
men
.
And
last
of
all
,
in
the
private
carriages
of
man
in
his
life
and
conversation
.
I
say
that
God
hath
established
order
in
the
frame
and
combination
of
heaven
and
earth
together
:
for
there
hee
hath
placed
light
and
darknesse
;
that
for
the
day
,
this
for
the
night
;
there
hee
hath
set
the
Sunne
and
the
Moone
,
that
by
the
heat
of
his
influence
to
exhale
,
this
by
her
moisture
to
water
and
refresh
;
there
hath
hee
placed
the
clouds
,
the
bottels
of
raine
,
wherewith
in
due
season
hee
watereth
Gedions
fleece
:
there
hath
hee
placed
the
wardrobe
,
and
storehouse
of
the
tempests
of
snow
,
haile
,
and
winde
,
and
all
for
the
use
of
man
,
and
those
other
sublunary
creatures
that
live
and
move
on
the
face
of
the
earth
:
that
in
them
&
all
of
them
the
footsteps
of
the
order
of
the
God
of
order
may
be
seen
&
acknowledged
:
next
to
this
celestiall
order
,
&
subordination
of
the
Spheares
,
and
Celestiall
bodies
,
behold
hee
hath
fixed
an
order
,
and
subordination
also
amongst
the
sonnes
of
men
,
in
their
secular
and
civill
conversation
and
commercement
;
for
there
hee
hath
placed
some
to
command
,
and
some
to
obey
,
some
to
governe
,
and
some
to
be
in
subjection
:
their
commandement
and
authority
he
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
obedience
and
subordination
,
hee
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
13.
And
in
that
same
place
hee
threateneth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
him
that
opposeth
himselfe
to
that
ordination
.
Thirdly
,
God
hath
ordained
a
just
and
beseeming
order
in
his
Church
,
in
times
,
places
,
persons
,
and
proceedings
.
In
times
,
a
Sabbath
is
appointed
for
his
service
.
In
places
,
hee
hath
appointed
his
Church
to
bee
the
place
,
wherein
his
name
shall
be
called
on
.
In
persons
,
some
must
teach
,
some
must
observe
and
correct
,
and
some
must
collect
and
distribute
almes
.
In
the
proceedings
also
of
the
Church
,
there
must
bee
order
,
for
admonition
must
goe
before
censure
,
and
smaller
censures
before
the
greater
,
according
to
that
which
is
written
,
Let
all
things
be
done
with
order
,
and
decencie
.
1.
Cor.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Fourthly
,
there
is
order
also
in
our
severall
families
,
for
there
hee
placed
the
husband
and
the
wife
,
the
parent
and
the
children
,
the
master
and
the
servant
:
and
all
to
this
end
,
that
they
who
are
in
authority
may
command
,
and
they
who
are
subordinate
may
obey
.
Finally
,
in
every
mans
private
carriage
there
is
an
order
to
bee
kept
,
that
wee
walke
not
inordinately
,
as
busie
bodies
,
every
man
talking
and
pratling
of
his
neighbours
charge
,
with
the
neglect
,
and
contemptible
forgetfulnesse
of
his
owne
:
these
the
Apostle
2.
Thess.
3
calleth
Busie
bodies
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
are
two
things
also
which
I
had
almost
forgot
,
in
which
order
is
to
be
found
:
looke
to
the
grave
,
yea
and
to
hell
it selfe
:
to
the
grave
,
for
wee
shall
rise
in
our
order
.
1.
Cor.
15.
The
dead
in
Christ
shall
rise
first
.
To
hell
,
for
there
is
a
Beelzebub
the
prince
of
devils
.
Now
if
in
all
things
it
hath
pleased
God
to
establish
an
order
,
in
the
heavens
,
in
the
elementary
spheares
,
in
common
wealths
,
and
civill
societies
of
men
,
in
the
Church
,
&
communion
of
his
Saints
,
in
our
private
families
,
in
our
private
charges
and
conversasions
,
in
our
graves
,
and
in
hell
it selfe
;
O
how
carefull
should
man
be
to
submit
himselfe
to
order
in
this
life
,
not
onely
in
things
temporall
,
but
also
in
things
spirituall
;
remembring
in
all
our
supplications
which
wee
present
to
God
:
First
,
the
duty
wee
owe
to
God
himselfe
:
Secondly
,
the
duty
we
owe
to
our
own
soules
:
Thirdly
,
the
duty
wee
owe
to
our
fellow-brethren
,
as
mutuall
members
with
us
in
the
mysticall
body
of
Jesus
Christ
:
and
what
better
order
can
bee
given
and
followed
for
the
rule
of
thy
life
,
then
first
,
in
all
things
,
and
above
all
things
to
looke
unto
God
;
from
him
to
reflect
thy
contemplation
upon
thy
owne
soule
(
as
the
seat
of
his
Image
)
and
from
thy
owne
soule
to
cast
a
ray
,
and
beame
of
commiseration
on
thy
brother
,
and
his
necessities
,
knowing
assuredly
,
that
though
in
the
matter
of
reckoning
,
rationis
reddendi
,
every
man
must
beare
his
owne
burthen
,
yet
in
the
matter
of
compassion
,
Infirmitatis
tolerandae
,
every
one
of
us
is
borne
and
bound
to
beare
one
anothers
burthen
,
and
to
commiserate
not
onely
their
temporall
,
but
also
their
spirituall
necessities
,
as
well
as
our
owne
;
for
hee
that
wants
the
sympathy
,
and
fellow-feeling
of
a
member
of
the
body
,
declares
himselfe
not
to
be
of
the
body
.
But
thou
wilt
say
unto
me
,
shal
a
man
pray
for
that
which
hee
beleeves
,
doe
we
not
acknowledg
and
confesse
in
our
beleefe
the
forgivenesse
of
our
sinnes
,
why
do
wee
then
pray
for
that
which
wee
doe
beleeve
?
I
answer
,
I
doe
not
doubt
,
but
according
to
the
Articles
of
our
Creed
,
God
hath
pardoned
and
forgiven
mee
my
sinnes
,
and
my
fellow
brethren
their
sinnes
:
yet
will
I
pray
daily
,
&
hourely
for
their
further
pardon
,
whereby
I
may
feele
engraven
in
my
heart
the
assurance
of
that
pardon
;
for
as
every
particular
sinne
weakeneth
the
particular
assurance
of
our
pardon
,
so
is
it
well
done
on
our
part
,
by
renewed
,
&
reiterated
supplications
to
renew
and
reiterate
our
confidence
,
and
assurance
of
mercy
:
not
that
I
thinke
in
any
case
the
eternall
and
immutable
pardon
of
God
,
given
us
from
eternity
in
the
blood
of
Jesus
,
can
ever
bee
fully
,
or
finally
lost
or
inverted
:
no
,
no
,
the
gifts
and
callings
of
God
are
without
change
or
alteration
:
but
because
the
frequencie
of
our
sinnes
doe
weaken
our
confidence
and
hope
of
pardon
,
therefore
it
is
requisite
that
by
the
reiteration
of
our
prayers
,
wee
may
strengthen
and
renew
our
hope
&
confidence
of
remission
:
and
that
as
oft
as
our
sinnes
are
reiterated
and
renewed
.
But
it
may
bee
yet
enquired
,
why
the
word
should
be
plurall
,
Vs
,
and
not
Mee
:
It
is
written
in
the
Scripture
:
There
is
a
sinne
for
which
thou
shouldst
not
pray
:
and
againe
,
Many
are
called
,
but
few
are
chosen
.
Now
brethren
,
if
there
bee
some
sinnes
,
and
some
sinners
,
for
whom
wee
should
not
pray
:
how
is
it
that
we
are
commanded
here
to
pray
for
all
men
as
well
as
for
our selves
?
To
this
I
answer
,
I
may
,
and
should
pray
for
the
greatest
sinners
in
the
world
:
the
reason
is
,
because
the
purpose
of
God
,
concerning
the
salvation
or
condemnation
of
man
,
though
one
in
it selfe
,
yet
is
two
wayes
to
bee
considered
of
us
:
first
,
as
hidden
,
and
kept
close
in
the
bosome
of
the
Father
.
Secondly
;
as
revealed
and
manifested
by
his
word
:
whilst
the
salvation
and
reprobation
of
man
is
only
knowne
to
God
,
wee
are
bound
to
pray
for
them
,
and
the
pardon
of
their
sinnes
:
but
if
at
any
time
God
in
his
word
make
their
rejection
manifest
,
then
,
and
then
onely
is
it
time
for
us
to
shut
up
our
mouthes
,
and
not
to
pray
for
them
.
This
truth
shall
be
cleared
by
examples
:
whilst
Samuel
was
ignorant
of
the
purpose
of
God
,
concerning
Saul
,
hee
ceased
not
continually
to
pray
for
him
:
but
how
soone
God
once
made
his
secret
purpose
of
rejection
knowne
to
Samuel
,
hee
stopped
his
mouth
,
&
prayed
no
more
for
him
.
Whilst
David
knew
not
the
will
of
God
,
concerning
his
child
begotten
with
Bathsheba
,
hee
fasted
,
prayed
,
and
would
not
be
comforted
:
but
how
soone
God
made
his
secret
will
manifest
,
by
the
death
of
the
child
,
hee
mourneth
no
more
,
but
riseth
straight
,
refresheth
himselfe
,
and
eateth
bread
.
Finally
,
this
was
the
ground
of
all
that
partiality
,
which
by
many
is
condemned
in
Rebecca
,
concerning
her
sonne
Esau
:
shee
was
acquainted
with
the
secret
purpose
of
God
concerning
him
:
I
have
loved
Iacob
,
and
hated
Esau
.
And
againe
,
The
elder
shall
serve
the
yonger
.
Thus
,
so
long
as
God
makes
not
his
secret
purpose
known
,
concerning
man
,
wee
are
bound
to
pray
for
all
men
:
but
so
soone
as
God
maketh
knowne
his
will
concerning
mans
last
end
,
where
God
ceaseth
to
love
,
we
should
cease
to
pray
.
It
is
the
part
therfore
of
a
good
Christian
to
pray
for
all
men
:
to
love
them
that
hate
us
:
to
blesse
than
that
curse
us
,
and
to
pray
for
them
that
persecute
us
,
that
wee
not
being
overcome
of
evill
,
but
overcoming
evil
with
goodnes
,
may
bee
perfect
,
as
our
Father
in
heaven
is
perfect
.
Now
this
being
spoken
concerning
the
persons
for
whom
we
offer
up
this
our
supplication
,
we
must
come
&
consider
the
reason
wherfore
we
must
pray
so
,
and
the
reason
is
,
because
our
sins
are
ours
.
[
Our
.
]
Take
heed
,
I
pray
you
to
this
(
my
brethren
)
The
reason
why
wee
crave
pardon
of
our
sinnes
is
:
because
sinnes
are
ours
,
and
besides
these
,
nothing
else
in
the
world
is
ours
.
I
have
said
that
sinne
is
truly
ours
;
This
shall
serve
for
the
doctrinall
part
:
And
that
nothing
in
the
world
is
ours
besides
sinne
,
this
shall
serve
for
the
morall
part
.
First
then
sinne
is
truely
ours
,
in
three
respects
:
first
,
in
respect
of
patrimony
:
secondly
,
in
respect
of
practise
:
thirdly
,
in
respect
of
purchase
.
In
respect
of
patrimony
;
The
sinnes
of
our
first
parents
Adam
and
Eve
,
are
ours
.
In
respect
of
practice
,
our
actuall
sinnes
are
ours
.
In
respect
of
purchase
,
the
sinnes
of
our
neighbours
are
made
ours
.
The
sinnes
of
our
first
parents
are
ours
:
for
they
not
onely
sinned
for
themselves
,
but
for
us
also
,
they
before
us
,
wee
in
them
,
and
after
them
.
Do
wee
not
impute
the
bitternesse
of
the
streame
to
the
fountaine
,
&
the
rottennes
of
the
branch
to
the
root
?
yes
surely
,
so
is
it
with
us
,
hee
was
the
root
,
wee
are
the
branches
;
he
the
fountaine
,
we
the
streames
:
and
to
expresse
this
more
clearly
,
let
me
aske
you
that
are
acquainted
with
the
art
of
numbers
,
if
that
any
figure
in
the
first
place
doth
signifie
any
more
but
it selfe
onely
,
yet
by
the
addition
of
a
cypher
,
1.2.3
.
or
4
multiplyeth
the
signification
from
ten
to
hundreds
,
from
hundreds
to
thousands
,
and
from
thousands
to
millions
.
It
is
even
so
with
us
,
Adam
&
Eve
sinned
,
and
being
considered
in
their
own
place
sinned
alone
&
for
themselves
,
but
being
considered
with
our
addition
,
as
being
in
their
loines
,
wee
as
cyphers
have
multiplied
their
burthen
,
they
as
figures
have
made
us
significative
:
they
then
have
not
sinned
alone
,
but
we
also
in
them
,
and
with
them
:
&
their
sins
are
not
theirs
alone
,
but
ours
also
by
copartnership
.
Secondly
,
sin
is
ours
by
practise
,
for
as
our
first
parents
sinned
,
and
by
their
sinne
made
sinne
ours
originally
:
so
wee
also
by
walking
in
the
footsteps
of
our
fathers
,
and
sinning
after
their
examples
,
have
made
that
which
was
ours
by
descent
from
our
fathers
,
to
be
ours
actually
:
for
as
by
one
man
sinne
entred
into
the
world
,
and
by
sinne
death
,
so
death
hath
universally
runne
over
all
men
,
in
respect
that
in
one
man
all
men
have
sinned
;
yea
further
,
because
wee
have
actually
built
up
the
sepulchers
of
our
fathers
,
therefore
tribulation
and
anguish
is
upon
the
soule
of
every
man
that
doth
evill
,
to
the
Jew
first
and
also
to
the
Grecian
.
Lastly
,
I
say
sin
is
ours
by
purchase
,
by
drawing
on
us
the
guilt
and
punishment
of
ours
neighbours
sinne
.
And
now
thou
shalt
enquire
of
mee
how
a
man
can
bee
guilty
of
his
neighbours
sinne
.
I
answer
,
it
may
bee
done
five
manner
of
wayes
.
1.
By
connivence
.
2.
By
negligence
.
3.
By
assent
.
4.
By
example
.
5.
By
provocation
.
By
connivence
,
winking
at
other
mens
faults
,
when
wee
should
reprove
them
;
to
this
effect
it
is
written
,
Levit.
19.
Thou
shalt
in
any
wise
rebuke
thy
neighbours
sinne
,
lest
thou
beare
sinne
for
him
.
By
negligence
;
in
not
correcting
such
for
sin
,
as
are
under
our
authority
.
This
was
the
sinne
of
Eli
in
sparing
his
sonnes
:
and
this
is
the
threatning
of
Ezechiah
in
case
of
silence
at
the
sinnes
of
his
people
.
Ezec.
3.
By
assent
:
Thus
Aaron
was
guilty
of
Idolatry
,
when
he
assented
to
make
the
golden
calfe
.
By
example
;
thus
Ieroboam
is
marked
that
hee
made
Israel
to
sinne
:
And
David
,
that
hee
made
the
name
of
God
to
bee
ill
spoken
of
amongst
the
Gentiles
.
Last
of
all
,
by
provocation
:
this
was
the
sinne
of
Lots
daughters
to
their
incestuous
father
:
and
Baalams
sinne
to
Israel
,
with
the
daughters
of
Moab
.
This
then
being
the
doctrinall
part
shewing
how
sinnes
are
ours
:
the
morall
part
succeedeth
:
in
which
we
must
cleare
this
,
That
nothing
is
so
really
ours
,
as
sinne
.
That
wee
may
the
better
understand
this
we
must
know
that
there
is
no
creature
on
earth
,
so
naked
and
indigent
as
man
:
for
naked
hee
was
borne
,
and
naked
shall
he
returne
againe
:
and
hee
hath
no
peculiar
or
proper
thing
in
the
world
,
that
hee
can
justly
call
his
,
but
sinne
and
infirmity
.
To
prove
this
let
us
take
a
survey
of
all
the
things
in
the
world
:
Is
wealth
ours
?
No
,
for
riches
are
painfully
gotten
,
carefully
kept
,
and
wofully
lost
:
and
yet
when
we
have
most
adoe
with
them
;
like
an
eagle
shee
takes
her
wings
,
and
flies
away
so
swiftly
,
as
she
cannot
bee
recovered
:
and
though
they
bide
with
us
till
the
end
of
our
dayes
,
yet
then
they
take
their
leave
,
and
wee
reserve
nothing
,
saving
a
wounded
conscience
for
the
abuse
of
them
.
Is
beauty
ours
?
No
,
surely
,
let
but
a
dayes
sicknesse
take
thee
by
thy
hand
,
and
loe
thou
shalt
find
nothing
but
age
&
wrinkles
,
&
the
lineaments
of
death
,
&
the
characters
of
deformity
which
shall
make
thee
affraid
of
thy selfe
.
Is
honor
thine
?
no
surely
,
it
vanisheth
as
the
morning
cloud
,
&
as
the
smoake
of
a
chimney
,
&
is
liker
to
nothing
then
our
Sun
dyalls
which
point
out
the
houres
,
so
long
as
the
Sunne
shineth
,
but
if
a
cloud
shall
intervene
,
serve
for
nothing
,
but
are
a
dimme
statue
.
Is
strength
thine
?
No
,
let
God
but
write
one
line
of
toleration
,
and
put
it
in
the
hand
of
thine
,
and
straight
like
Beltazzer
,
thy
knees
shall
beat
one
against
another
:
And
with
Iob
thou
shalt
scrape
thy
sores
with
a
potsherd
on
the
dunghill
.
Finally
,
is
that
breath
that
wee
draw
into
our
nostrels
ours
?
no
surely
,
it
is
but
sucked
up
,
and
borrowed
from
the
next
aire
:
If
God
lend
thee
power
,
thou
canst
both
exhale
and
evaporate
it
,
but
if
he
say
not
Amen
,
it
shall
choake
thee
in
the
passage
.
Or
is
this
body
that
thou
bearest
about
thee
thine
?
No
surely
,
it
is
of
the
dust
,
and
to
the
dust
it
shall
returne
againe
.
Pittifull
&
wretched
man
that
thou
art
,
what
is
thine
?
nothing
but
sin
,
and
a
wounded
conscience
for
sin
:
&
these
are
ours
by
patrimony
,
by
practice
,
and
by
purchase
,
of
the
which
we
can
never
be
freed
till
we
put
off
,
and
change
our
patrimony
,
practise
,
and
purchase
Our
patrimony
,
by
shewing
our selves
heires
,
not
to
the
first
Adam
,
but
to
the
second
.
Our
practise
,
by
walking
no
more
after
the
flesh
,
but
after
the
spirit
;
for
if
wee
walke
after
the
flesh
we
shall
dye
,
but
if
wee
walke
after
the
spirit
wee
shall
live
.
Our
purchase
,
whilst
wee
crucifie
our selves
to
the
world
,
and
the
world
to
us
,
that
the
life
of
Jesus
may
bee
made
manifest
in
our
mortall
bodies
;
and
whilst
wee
forget
the
things
that
are
behind
us
,
&c.
and
account
all
things
as
dirt
and
dung
to
us
in
respect
of
the
advantage
that
wee
have
in
the
crosse
of
Jesus
Christ
.
The
last
thing
remarkable
in
the
words
,
is
the
person
at
whose
hands
wee
sue
for
this
release
,
and
pardon
of
sinne
,
which
is
neither
man
nor
angell
,
nor
Saint
departed
,
but
God
alone
:
for
all
these
,
with
the
wise
virgins
,
haue
adoe
with
their
owne
lamps
:
except
this
onely
,
to
wit
,
God
,
for
it
is
against
him
onely
that
wee
sinne
,
and
it
is
hee
onely
who
can
forgive
sinne
:
and
if
pardon
of
sinne
bee
in
the
Church
,
it
is
onely
a
conditionall
declaration
,
no
absolute
condonation
.
LECT:
17.
As
wee
for
give
our
debtors
.
NExt
to
the
consideration
of
that
part
of
this
Petition
,
which
is
supplicatory
,
wee
come
to
that
which
is
restipulatory
.
The
first
part
was
supplicatory
in
begging
pardon
of
our
sinnes
against
God
:
this
carries
the
restipulation
of
the
covenant
:
and
promiseth
in
our
names
the
pardon
and
forgivenesse
of
our
brethren
whensoever
they
sinne
against
us
.
The
covenant
of
it selfe
,
&
in
it selfe
,
,
is
hard
,
&
so
much
the
harder
by
how
much
it
hath
both
the
fairer
provocations
for
obedience
,
and
the
fouler
stumblings
in
disobedience
.
It
hath
the
fairer
provocations
to
obedience
:
for
in
all
the
covenants
that
God
hath
made
with
man
,
there
is
none
like
to
this
.
God
hath
made
three
covenants
with
man
:
a
naturall
,
a
Legall
,
and
an
Evangelicall
.
The
naturall
covenant
was
made
with
man
in
the
day
of
creation
.
The
legall
in
the
day
of
his
temporall
redemption
:
and
the
Evangelicall
in
the
fulnesse
of
time
when
the
Sonne
of
God
being
made
man
,
and
not
knowing
sinne
,
was
made
sinne
for
our
sakes
,
and
expiated
our
sinnes
by
his
sufferings
.
The
tenor
of
the
first
covenant
was
naturall
and
just
.
Naturall
because
he
made
man
in
nature
perfect
,
and
just
,
because
hee
required
nothing
of
man
,
but
that
to
the
obedience
whereof
hee
had
given
him
naturall
ability
.
The
second
covenant
was
in
some
condition
preternaturall
,
and
just
:
preternaturall
,
in
so
farre
that
nature
could
not
obey
it
:
yet
just
,
because
he
once
strengthened
nature
to
obey
it
.
The
third
covenant
was
supernaturall
and
gracious
.
Supernaturall
,
in
requiring
things
that
nature
could
not
give
:
yet
supernaturally
gracious
,
in
finding
out
a
remedie
for
the
defect
of
nature
,
making
the
Sonne
of
God
to
become
man
,
and
him
that
knew
not
sinne
,
to
bee
made
sinne
for
us
,
that
wee
in
him
might
bee
made
partakers
of
the
riches
of
the
mercy
of
God
.
Now
remember
I
pray
you
,
what
I
have
said
:
I
said
that
this
covenant
was
so
much
the
harder
,
by
how
much
the
provocations
were
gracious
,
and
the
disobediences
foule
.
To
have
sinned
against
the
covenant
of
nature
was
foule
indeed
,
because
nature
was
made
perfect
,
and
able
to
doe
what
was
required
of
the
naturall
man
.
To
sinne
against
the
covenant
of
workes
,
(
which
I
called
preternaturall
)
was
foule
also
:
for
howsoever
nature
was
then
corrupt
and
weake
,
yet
their
deliverance
from
the
bondage
of
Egypt
prefigurating
to
them
the
hope
of
a
better
deliverance
,
and
therefore
rendred
the
smell
of
their
disobedience
the
more
odious
and
abominable
,
by
how
much
in
it
they
had
not
onely
the
pardon
of
their
naturall
uncleannesse
,
but
also
the
hope
of
a
better
inheritance
sealed
up
unto
them
.
But
above
all
,
the
breach
of
this
covenant
made
with
us
in
the
blood
of
Jesus
under
the
Gospell
,
is
so
much
the
more
foule
,
and
abominable
,
by
how
much
the
seale
of
the
covenant
was
gracious
and
easie
.
For
the
condition
of
the
first
covenant
was
strict
,
because
naturall
.
The
condition
of
the
second
was
fearfull
,
because
supernaturall
for
the
time
.
But
the
condition
of
the
last
covenant
was
easie
,
be
cause
gracious
:
and
our
rebellion
so
much
the
more
foule
,
because
it
was
easie
:
and
to
the
corrupt
nature
of
man
,
so
much
the
more
hard
,
by
how
much
it
was
facilitated
by
the
obedience
of
another
,
for
it
is
written
,
the
spirit
that
dwelleth
in
us
lusteth
after
envie
.
And
againe
,
I
do
not
the
good
that
I
would
,
but
the
evill
that
I
would
not
:
&
yet
the
Law
in
it selfe
is
pure
&
holy
,
righteous
,
and
just
:
Well
then
,
it
hath
pleased
God
in
his
wisedome
to
adjoyn
these
words
(
As
we
for
give
,
&c.
)
To
the
former
,
to
be
a
seale
of
his
righteousnesse
,
and
withall
to
be
a
testimony
of
our
uncleannesse
,
and
prevarication
:
A
seale
of
his
righteousnesse
,
in
that
hee
hath
freely
forgiven
us
our
sinnes
.
A
seale
of
our
uncleannesse
,
and
prevarication
,
in
that
wee
cannot
forgive
one
another
.
Now
the
words
being
thus
taken
up
in
their
dependence
,
it
is
requisite
that
wee
looke
upon
them
in
their
severall
stations
,
and
from
thence
gather
their
severall
uses
for
our
instruction
.
If
wee
shall
narrowly
look
upon
them
,
foure
things
offer
themselves
to
our
consideration
.
First
,
a
condition
imposed
to
man
,
serving
for
the
seale
of
the
covenant
,
As.
Secondly
,
to
whom
this
condition
is
both
proposed
and
imposed
,
wee
.
Thirdly
,
the
duty
annexed
to
the
condition
,
Forgive
.
Fourthly
,
the
persons
to
whom
wee
are
obliged
in
this
duty
:
to
our
debters
or
them
that
finne
against
us
.
To
returne
to
the
first
of
these
,
the
condition
,
As
,
the
words
are
diversly
read
in
divers
Evangelists
.
Matthew
saith
,
Forgive
us
our
debts
,
as
wee
forgive
our
debtors
.
Luke
in
his
11.
Chapter
saith
,
Forgive
us
our
sinnes
,
for
wee
even
forgive
them
that
sinne
against
us
.
And
according
to
the
diversitie
of
the
readings
,
so
hath
there
also
diversitie
of
interpretations
of
the
words
arisen
.
Some
looking
too
strictly
upon
the
particle
of
similitude
here
used
,
As
,
have
been
led
a
little
to
doubt
of
the
free
pardon
and
remission
of
their
sinnes
:
For
if
God
shall
forgive
man
no
otherwise
then
man
forgiveth
his
neighbour
,
then
for
the
most
part
,
our
sinnes
shall
neither
bee
fully
,
freely
nor
finally
forgiven
:
for
as
I
have
showne
you
in
our
last
Sermon
,
mans
pardon
is
but
partiall
,
constrained
,
and
for
a
time
:
and
the
rest
laid
up
against
the
day
of
revenge
,
and
his
more
full
retaliation
.
On
the
other
part
,
the
reading
of
this
prayer
,
as
St
Luke
hath
recorded
it
to
us
,
by
way
of
causality
,
in
the
word
,
For
,
hath
led
many
to
presumption
,
thinking
that
if
they
can
pardon
their
neighbours
their
sinnes
,
then
God
is
bound
to
pardon
them
theirs
,
and
so
they
would
inforce
by
way
of
merit
their
pardon
at
Gods
hands
.
But
that
the
words
may
be
cleared
,
and
the
wisedome
of
God
in
them
freed
from
both
these
impostures
,
know
that
the
word
used
by
Matthew
,
is
not
set
downe
by
way
of
parity
,
but
by
way
of
seale
.
And
the
word
used
by
Luke
,
is
not
set
downe
by
way
of
causality
,
but
by
way
of
commiseration
.
I
say
,
that
the
word
used
by
St
Matthew
,
as
,
is
not
a
word
of
parity
,
and
reciprocation
,
but
of
seale
:
so
that
the
purpose
and
meaning
of
God
in
it
,
is
not
to
tye
man
to
that
strict
and
precise
rigour
of
his
conformity
,
which
either
the
severity
of
his
Law
,
or
the
sincerity
of
his
nature
requireth
,
but
in
mercy
hee
leadeth
man
to
bee
confident
,
and
assured
of
the
remission
of
his
sinnes
at
Gods
hands
,
by
the
seale
of
his
owne
heart
:
for
by
this
,
as
by
an
indeleble
character
,
shall
man
seale
to
himselfe
the
assurance
of
Gods
mercy
,
if
hee
himselfe
can
bee
mercifull
:
For
it
is
written
,
Condemnation
mercilesse
shall
be
to
the
man
that
will
not
shew
mercy
:
but
mercy
rejoyceth
against
judgement
.
Againe
,
on
the
other
part
,
whilst
St
Luke
forbeareth
the
word
As
,
for
feare
of
wounding
the
weake
conscience
,
and
useth
the
word
,
For
,
it
is
not
to
make
the
word
causall
,
but
cōmiserative
:
for
he
setteth
not
down
that
word
,
as
a
cause
or
meritorious
occasion
procuring
,
and
adjuring
God
to
bee
mercifull
unto
us
,
but
the
word
is
a
word
of
commiseration
,
and
pitty
,
drawing
the
argument
from
the
lesse
to
the
more
,
and
importuning
God
onely
with
the
remembrance
of
our
weaknesse
:
as
if
hee
should
have
said
,
If
we
who
are
evill
,
can
forgive
in
any
condition
,
O
thou
who
art
rich
in
mercy
,
forgive
us
fully
,
freely
,
and
finally
.
I
have
looked
thus
upon
the
word
in
the
native
,
&
genuine
signification
thereof
,
freeing
both
the
wounded
conscience
from
the
terrour
of
severity
,
and
withall
putting
a
bridle
in
the
lips
of
the
presumptuous
man
,
lest
at
any
time
hee
should
runne
out
:
It
resteth
now
that
wee
make
use
of
the
word
in
the
true
signification
thereof
.
Vse
.
The
use
wee
make
is
this
:
I
see
heaven
is
so
good
a
thing
,
that
all
men
would
be
at
it
;
and
mercy
so
sweet
,
that
every
man
would
have
a
part
and
portion
in
it
:
Yet
,
O
behold
the
vanity
of
man
,
whilst
wee
all
ayme
at
the
end
,
wee
are
forgetfull
of
the
way
:
and
whilst
we
gape
after
the
felicity
of
the
covenant
,
wee
forget
the
condition
.
Will
you
enquire
the
cause
?
It
is
this
;
the
covenants
of
God
are
peacefull
,
and
the
promises
of
his
rewards
are
rich
and
plentifull
,
but
the
way
to
their
fruition
is
thorny
and
hard
.
Hee
covenanted
with
Adam
the
dominion
over
his
creatures
,
and
the
fruition
of
all
the
garden
;
but
when
the
Impostor
came
,
hee
made
the
condition
hard
,
and
in
so
doing
,
hee
shut
them
up
from
the
knowledge
of
good
and
evill
.
Hee
covenanteth
with
Abraham
the
possession
of
the
land
of
Canaan
;
but
the
condition
was
hard
,
Offer
to
mee
thy
first
borne
of
the
free
woman
,
Isaack
.
Hee
covenants
with
Gedion
the
deliverance
of
his
people
from
the
tyranny
of
Midian
,
but
the
condition
was
hard
,
Cut
downe
thy
fathers
grove
,
&c.
neither
are
these
termes
hard
,
as
being
the
voice
of
the
Law
,
but
what
is
more
,
they
have
beene
of
the
very
like
,
and
equall
severity
under
the
Gospell
:
For
will
you
consider
to
whom
it
is
that
Christ
Jesus
promiseth
comfort
,
it
is
to
them
that
mourne
.
To
whom
promiseth
he
the
kingdome
of
God
,
but
to
them
that
are
poore
in
spirit
.
To
whom
satisfaction
?
onely
to
those
who
hunger
and
thirst
after
righteousnesse
.
And
finally
,
to
whom
doth
hee
promise
ease
and
relaxation
from
their
sinnes
?
onely
to
those
who
are
weary
and
laden
;
and
to
such
as
take
up
their
crosse
and
follow
him
daily
.
O
then
what
a
folly
is
this
amongst
the
sonnes
of
men
,
to
snatch
at
the
grace
of
the
covenant
,
with
the
mis-prise
of
the
condition
:
yet
behold
,
for
reformation
of
our
weaknesse
in
this
point
,
it
hath
pleased
our
Redeemer
to
annexe
the
condition
to
the
covenant
;
shewing
us
,
that
unlesse
we
be
carefull
of
the
restipulation
,
wee
cannot
bee
able
to
crave
the
benefit
of
the
first
bargian
:
for
as
it
is
generally
holden
amongst
men
,
that
our
one
handed
contract
cannot
stand
,
so
is
it
also
with
God
,
and
us
.
Hee
never
broke
his
part
of
the
covenant
hee
made
,
nor
forfeited
at
any
time
his
part
of
the
obligation
:
the
forfeiture
is
onely
ours
:
for
though
hee
keepe
,
wee
breake
:
and
though
hee
covenant
mutually
,
yet
wee
scorne
the
restipulation
:
but
alas
,
wee
do
pittifully
deceive
our selves
,
it
shall
not
bee
so
with
us
:
as
it
was
said
to
Simon
Magus
,
in
the
case
of
his
bribery
,
when
hee
thought
to
purchase
the
grace
of
God
by
money
,
Peter
answered
him
,
Thou
hast
no
part
nor
portion
with
us
in
this
inheritance
,
because
thy
heart
is
not
upright
in
the
sight
of
God
;
but
thou
art
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquity
,
Act.
8.21
.
So
shall
it
be
said
to
us
in
the
time
wee
deprecate
our
iniquities
:
thou
hast
no
part
nor
portion
,
O
man
,
in
the
worke
of
mercy
,
because
thou
wilt
not
bee
mercifull
:
and
I
will
not
forgive
thee
(
shall
God
say
)
because
thou
wilt
not
forgive
thy
brother
.
From
the
particle
of
simimilitude
,
wee
come
now
to
the
persons
to
whom
this
similary
practice
of
pardon
is
imposed
:
and
the
word
is
plurall
and
indefinite
:
plurall
,
Wee
:
indefinite
,
tending
and
extending
it selfe
to
all
sexes
,
sorts
and
conditions
of
men
whatsoever
.
When
I
reade
and
ponder
these
words
,
I
cannot
but
call
to
minde
some
other
places
and
passages
of
Scripture
,
in
the
which
the
like
peremptory
dealing
is
expressed
to
us
.
I
remember
,
Iacob
on
a
time
wrestling
with
the
Angell
of
the
covenant
,
the
great
Angell
seeing
that
he
could
not
prevaile
,
said
to
Iacob
,
Let
mee
goe
I
pray
thee
,
but
Iacob
answered
,
I
will
not
let
thee
goe
till
thou
blesse
mee
.
Likewise
,
Ioshuah
being
desired
to
goe
up
with
Israel
to
the
land
of
promise
,
answered
,
I
will
not
goe
on
forward
,
except
thou
goe
with
mee
.
And
as
it
hath
beene
the
wisedome
and
care
of
the
children
of
God
to
wrestle
with
him
for
the
attaining
of
his
blessing
,
so
it
hath
beene
alwaies
the
care
of
God
to
wrestle
with
his
Saints
in
the
day
that
hee
would
blesse
them
,
to
propound
unto
them
a
condition
of
difficulty
,
by
the
obedience
whereof
hee
might
draw
them
from
themselves
to
an
absolute
reposing
and
relying
upon
his
mercy
.
This
is
his
practice
also
here
,
wherein
howsoever
he
be
a
God
rich
in
mercy
,
slow
to
anger
,
and
of
great
kindnesse
,
forgiving
transgression
,
iniquity
,
and
sinne
,
yet
when
hee
dispences
his
pardon
,
and
disposeth
his
love
mercifully
towards
us
,
that
hee
may
seale
the
assurance
thereof
to
us
,
hee
will
wrestle
with
us
a
little
while
,
in
controlling
the
humour
of
our
corrupt
nature
,
that
when
hee
lets
us
see
our
corruptions
subdued
to
him
,
wee
may
by
way
of
argumentation
from
the
lesse
to
the
more
,
assure
our selves
of
the
riches
of
his
favour
towards
us
:
So
that
the
meaning
of
the
word
is
this
:
Man
,
wouldst
thou
have
favour
?
surely
I
thinke
thou
wouldst
:
beginne
thou
then
first
,
thou
madest
the
first
fault
,
make
the
first
amends
,
for
it
is
reason
so
to
bee
.
What
art
thou
in
respect
of
mee
?
or
what
is
thy
pardon
in
respect
of
mine
?
What
art
thou
,
I
say
,
in
respect
of
mee
?
Dust
and
ashes
,
and
to
dust
and
ashes
shalt
thou
returne
againe
.
But
loe
,
I
am
a
great
and
incorruptible
God
,
before
whom
the
heavens
are
not
pure
,
and
in
whose
presence
the
Angels
doe
cover
their
faces
,
as
uncapable
of
my
glory
.
And
as
there
is
a
difference
betwixt
thee
a
finite
and
corruptible
creature
,
and
mee
an
infinite
and
incorruptible
Creator
,
so
is
there
also
as
large
an
extent
of
difference
betwixt
thy
wayes
and
my
wayes
.
What
is
thy
mercy
in
respect
of
mine
?
but
a
moat
in
respect
of
a
mountaine
,
a
sparke
in
respect
of
a
fire
,
a
drop
in
respect
of
the
Ocean
,
and
nothing
in
respect
of
that
which
is
more
then
all
things
.
So
that
if
thou
wouldst
have
mee
,
who
am
infinite
,
invisible
,
eternall
,
and
incorruptible
,
opening
to
thee
the
rich
treasures
of
my
incomprehensible
,
and
unsearchable
mercies
,
it
first
must
bee
thy
care
who
art
a
finite
,
corruptible
,
and
worme-eaten
creature
,
to
extend
the
bowels
of
thy
compassion
,
and
to
bee
mercifull
to
thy
fellow
brethren
else
how
shall
I
forgive
thee
thy
thousand
Talents
,
if
thou
forgive
not
the
hundreth
pence
owing
to
thee
.
Matth.
18
well
then
,
the
proposition
is
plurall
and
indefinite
,
comprehending
all
sexes
and
conditions
of
men
.
Vse
.
Since
it
is
that
the
commandement
is
so
strict
in
severity
,
and
so
large
in
extent
,
whence
comes
it
that
we
obey
not
?
When
Naaman
in
disobedience
to
the
Prophet
went
home
,
and
his
leprosie
cleaving
to
him
,
hee
was
re-advised
by
his
servants
,
and
following
their
counsels
,
obtained
a
sweet
and
desired
purgation
from
his
disease
.
When
Balaam
the
false
prophet
had
twice
smitten
his
Asse
unjustly
,
at
the
third
time
his
rebuke
made
him
wise
.
When
the
Centurion
invited
Christ
to
heale
his
daughter
,
in
protestation
of
his
unworthinesse
,
hee
confessed
,
that
when
hee
said
to
this
servant
,
goe
,
hee
goeth
,
and
to
this
come
,
and
hee
cometh
:
Now
I
say
,
since
all
these
have
found
obedience
,
how
is
it
that
our
Redeemer
Christ
Jesus
commanding
us
to
forgive
our
brethren
can
never
finde
obedience
?
O
what
a
rebellious
thing
is
man
,
and
how
deafe
are
the
passions
and
purturbations
of
his
heart
.
Whilst
Jesus
Christ
walked
in
our
flesh
,
hee
spake
to
the
windes
and
they
were
still
,
to
the
seas
and
they
were
calme
,
and
to
the
devills
themselves
,
and
they
were
dispossessed
.
When
hee
was
upon
the
crosse
hee
cryed
with
a
loud
voyce
,
when
hee
gave
up
the
ghost
,
and
loe
the
Sunne
was
darkened
,
the
Moone
refused
to
shew
her
light
,
the
rocks
were
rent
asunder
,
the
graves
opened
,
the
dead
arose
,
and
the
vale
of
the
Temple
was
rent
from
the
top
to
the
bottome
:
when
hee
rose
the
third
day
,
the
earth
shooke
&
trembled
,
the
stone
was
removed
from
the
doore
of
the
grave
,
and
the
Angels
of
God
came
and
ministred
to
him
:
when
hee
ascended
on
high
,
he
led
(
according
to
his
promise
)
captivity
captive
,
hee
gave
gifts
to
men
and
sent
the
Comforter
to
the
world
,
to
convince
the
world
of
sinne
,
of
righteousnesse
,
and
of
judgement
;
and
yet
behold
,
notwithstanding
all
this
royall
power
,
and
super-eminent
Majestie
,
by
the
which
hee
was
acknowledged
to
bee
the
Sonne
of
God
in
the
estate
of
his
humility
;
Now
when
hee
is
exalted
to
the
Throne
of
his
glory
,
and
sits
at
the
right
hand
of
the
Majestie
of
God
the
Father
,
behold
hee
calls
,
and
wee
will
not
come
;
hee
stretches
out
his
armes
,
and
wee
refuse
to
bee
imbraced
;
hee
commands
,
and
wee
disobey
;
hee
requires
,
that
as
wee
would
bee
forgiven
,
wee
should
forgive
,
and
wee
refuse
the
grace
of
the
covenant
,
because
of
the
condition
.
But
what
shall
I
say
to
thee
,
O
man
?
I
will
say
with
St
Augustine
by
,
way
of
interrogation
,
Sub
imperio
Christi
mare
audit
,
&
tu
surdus
es
?
Have
the
windes
and
seas
obeyed
him
,
and
art
thou
deafe
to
his
commandements
?
It
had
beene
better
for
thee
that
thou
hadst
never
beene
borne
:
for
if
under
the
Law
of
Moses
,
hee
that
sinned
,
under
the
mouth
of
two
or
three
witnesses
suffered
death
;
of
how
much
a
greater
judgement
shall
we
be
found
worthy
,
if
wee
despise
him
that
speakes
from
heaven
,
and
neglect
so
great
a
salvation
?
It
were
better
for
us
brethren
to
run
another
course
,
&
to
do
as
the
disciples
did
in
the
8.
of
Matthew
the
20.
when
the
storme
of
the
sea
waxed
violent
in
such
measure
that
the
ship
was
almost
covered
with
waves
,
the
disciples
ranne
to
Christ
and
awoke
him
,
saying
,
Master
,
helpe
us
,
for
wee
perish
.
The
danger
for
the
time
was
theirs
,
they
were
in
perill
of
drowning
:
but
the
spirituall
morality
is
ours
:
Wee
are
all
in
the
world
a
turbulent
and
tempestuous
sea
,
Christ
hath
severed
us
from
the
world
by
his
ship
his
Church
:
while
wee
are
in
the
world
,
though
not
of
the
world
,
wee
shall
not
want
stormes
and
tempests
ready
to
overflow
us
:
Christ
Jesus
is
our
skipper
,
and
sits
at
the
helme
,
so
long
as
hee
a
wakes
,
and
watches
over
us
by
his
providence
,
wee
are
safe
and
secure
:
but
if
hee
fall
asleepe
,
and
seeme
but
to
winke
at
our
perturbations
&
eminent
passions
,
wee
perish
except
wee
awake
him
.
Whensoever
thou
findest
therefore
the
tempest
of
thy
naturall
,
and
corrupt
passions
,
as
of
avarice
,
lust
,
or
revenge
arise
within
thee
,
as
thy
tempest
ariseth
,
so
let
alwayes
the
steeres-man
arise
,
or
else
the
storme
will
grow
so
proud
,
that
none
can
heare
what
thou
sayest
.
Mercy
was
the
last
legacie
that
thy
Saviour
bequeathed
to
thee
upon
the
crosse
:
Father
,
forgive
them
,
they
know
not
what
they
doe
.
And
what
,
O
man
,
wilt
thou
not
labour
to
bee
perfect
,
as
thy
Father
who
is
in
heaven
is
perfect
?
It
is
not
with
thy
conscience
as
with
the
day
:
A
redde
evening
prognosticateth
a
faire
day
;
but
if
the
evening
of
thy
life
bee
red
,
or
dyed
with
discoloured
blood
,
the
morning
of
thy
next
life
when
thou
shalt
rise
to
judgement
,
shall
looke
pale
,
and
lowre
upon
thee
:
nor
shall
any
sound
,
but
of
judgement
,
and
horrour
awake
thee
:
arise
thou
that
lay
downe
a
stranger
to
mercy
,
and
subjugate
thy selfe
as
a
slave
to
judgement
:
for
as
thou
hast
hated
peace
,
so
shall
it
bee
farre
from
thee
:
and
as
thou
hast
loved
a
curse
,
it
shall
draw
neere
unto
thee
;
like
water
it
shall
be
poured
out
on
thy
head
;
and
like
oyle
it
shall
drinke
up
the
moisture
of
thy
bones
.
LECTIO
18.
And
lead
us
not
into
temptation
.
IN
handling
of
this
Petition
,
two
things
are
chiefly
remarkable
,
the
introduction
,
and
the
Petition
it selfe
.
The
introduction
is
in
the
word
,
And:
The
petition
hath
two
parts
,
the
first
containes
a
deprecation
,
the
second
a
supplication
:
the
deprecation
is
in
these
words
,
(
And
lead
us
not
,
&c.
)
the
Supplication
in
these
words
,
But
deliver
us
,
&c.
In
the
handling
of
these
,
I
will
first
looke
on
the
word
or
particle
of
introduction
,
which
is
conjunctive
,
And:
by
this
particle
this
Petition
is
tyed
to
both
these
precedent
Petitions
,
which
concerneth
man
and
his
necessities
whether
bodily
or
spirituall
.
And
first
it
is
remarkable
,
that
by
this
particle
,
the
Petition
is
tyed
to
that
,
wherein
wee
represented
to
God
our
bodily
necessities
:
for
whilst
wee
said
,
Give
us
this
day
our
daily
bread
,
wee
confesse
three
things
to
God
:
the
first
was
that
wee
had
our
life
on
him
:
for
in
him
,
and
in
him
alone
wee
live
,
wee
move
,
and
have
our
beeing
.
The
second
was
,
that
wee
had
the
meanes
of
him
,
and
him
alone
,
by
which
that
life
was
maintained
in
us
:
for
unlesse
hee
of
his
mercy
should
send
a
blessing
on
our
travels
,
all
should
bee
in
vaine
:
For
wee
may
eate
,
and
not
be
satisfied
;
wee
may
cover
our
makednesse
,
and
not
be
warme
;
wee
may
sow
much
and
reape
little
,
we
may
earne
wages
,
and
put
them
in
a
bottomlesse
bagge
,
except
hee
open
his
hand
and
fill
us
with
his
blessing
,
for
then
,
and
no
otherwise
are
wee
satisfied
.
And
thirdly
,
whilst
wee
begged
of
God
the
meanes
of
our
satisfaction
,
so
also
wee
begged
them
of
him
in
a
moderate
manner
and
measure
:
not
to
give
us
over-little
,
lest
wee
should
for
want
steale
,
and
Gods
name
should
bee
dishonoured
by
our
practice
:
Nor
yet
over-much
,
lest
by
reason
of
our
plenty
wee
should
waxe
wanton
,
forget
the
rocke
from
whence
wee
were
hewen
,
and
so
in
our
presumptions
,
perish
,
&
say
,
Who
is
the
Lord
?
Now
having
begged
these
things
in
that
Petition
,
this
Petition
is
duely
conjoyned
unto
it
by
this
particle
of
conjunction
,
And:
for
since
it
is
certaine
,
that
man
is
a
weake
and
fraile
creature
,
in
the
day
of
his
want
ready
to
runne
an
ill
course
;
and
in
the
day
of
his
prosperity
ready
to
grow
proud
,
and
mis-know
God
,
there
can
nothing
bee
better
said
,
then
,
Lead
us
not
into
temptation
,
that
is
to
say
,
since
Sathan
is
ready
at
all
times
,
in
all
places
,
and
by
all
occasions
to
tempt
us
to
sinne
:
Lord
watch
thou
over
us
by
thy
grace
,
and
good
spirit
,
that
in
the
day
of
our
want
,
wee
sinne
not
against
thee
by
despaire
,
and
in
the
day
of
our
wealth
and
abundance
,
wee
sinne
not
against
thee
by
presumption
,
but
learne
in
whatsoever
state
wee
bee
,
therewith
to
be
content
,
for
naked
wee
came
into
the
world
,
and
naked
we
shall
returne
againe
.
Again
,
by
the
same
conjunctive
particle
,
And
,
this
Petition
is
duly
tyed
to
that
wherein
wee
begged
of
God
the
remission
and
pardon
of
our
sinnes
,
and
that
for
three
severall
causes
or
respects
:
first
,
to
teach
us
to
avoid
security
;
Secondly
,
to
teach
us
the
truth
of
Gods
covenant
:
and
thirdly
,
to
teach
us
to
submit
our selves
to
the
condition
of
the
covenant
.
It
teacheth
us
to
beware
of
security
,
for
after
the
remission
of
sinne
,
temptation
followeth
:
and
hee
is
a
great
foole
,
who
having
once
gotten
the
victory
over
sinne
,
cries
to
himselfe
a
perpetuall
,
and
permanent
peace
:
yes
furely
,
for
the
estate
of
the
servant
is
not
above
his
master
.
Whilst
Sathan
dealt
with
our
head
Christ
Jesus
,
in
tempting
him
,
though
hee
mightily
declared
himselfe
to
bee
the
Sonne
of
God
,
by
resisting
and
repelling
his
temptations
,
yet
in
the
end
it
is
said
,
that
Sathan
left
him
but
for
a
season
:
If
then
this
hath
beene
the
lot
and
portion
of
the
head
,
what
shall
become
of
us
that
are
members
?
If
hee
dealt
so
with
the
greene
tree
,
what
shall
become
of
us
who
are
withered
branches
?
And
finally
,
if
this
hath
beene
the
portion
of
him
who
was
the
cedar
of
Lebanon
,
what
shall
become
of
us
,
who
are
poore
bushes
of
Isop
at
the
foot
of
the
wall
?
No
,
no
,
O
man
,
deceive
not
thy selfe
,
and
after
the
foile
of
a
sinne
,
over
which
it
may
please
God
in
his
mercy
to
give
thee
victory
and
peace
of
conscience
in
the
blood
of
Jesus
,
dost
thou
thinke
that
Sathan
can
bee
so
cowardly
,
that
after
one
foile
,
hee
dare
no
more
to
assault
thee
?
No
,
be
sure
of
this
,
so
long
as
the
strong
man
keepes
the
hold
,
all
things
are
in
peace
:
but
if
with
Iacob
thou
shalt
labour
to
returne
to
the
land
of
thy
nativity
,
Laban
shall
pursue
thee
,
and
unlesse
the
God
of
thy
fathers
,
make
his
fall
upon
him
,
hee
will
not
onely
kill
thee
,
but
also
the
mother
upon
the
young
ones
.
For
though
for
a
while
hee
seeme
to
leave
his
habitation
,
yet
if
thou
do
not
watch
over
the
house
of
thy
soule
,
hee
shall
returne
,
and
bring
with
him
,
seaven
other
spirits
worse
then
himselfe
,
and
the
last
estate
of
thy
soule
shall
be
worse
then
the
first
.
Secondly
,
it
serves
to
teach
us
the
truth
of
Gods
covenant
,
under
which
we
have
not
onely
cause
of
joy
and
spirituall
rejoycing
,
but
also
reason
to
serve
the
Lord
in
feare
,
and
walke
before
him
in
trembling
.
For
the
covenant
of
mercy
that
God
maketh
with
man
in
the
blood
of
Christ
,
hath
two
parts
,
the
first
carryeth
a
promise
of
the
remission
of
our
sinnes
:
the
second
a
promise
that
hee
will
write
his
law
in
our
hearts
.
Now
this
is
that
new
covenant
which
God
promiseth
to
make
with
us
under
the
Gospell
,
of
which
the
Apostle
Paul
,
writing
to
the
Hebrews
,
tells
us
,
that
the
tenor
thereof
is
not
formed
according
to
the
tenor
of
a
carnall
commandement
,
but
according
to
the
power
and
law
of
an
endlesse
life
.
For
to
what
use
I
pray
you
,
shall
the
remission
of
our
by-gone
sinnes
serve
us
,
if
when
we
are
once
washed
and
cleansed
,
wee
shall
straight
with
the
dogge
returne
to
our
vomit
;
or
with
the
sowe
,
to
the
puddle
of
our
transgressions
againe
?
It
is
well
added
by
the
wisedome
of
God
for
mans
instruction
to
say
,
no
sooner
,
Forgive
us
our
sinnes
,
then
straight
way
to
subjoyne
,
And
lead
us
not
into
temptation
:
for
by
this
meanes
wee
get
the
covenant
of
God
made
sure
and
perfect
to
us
,
whilst
hee
first
sealeth
in
us
the
oblituration
of
the
old
hand
writing
of
sinne
that
was
against
us
,
and
in
the
next
roome
writeth
his
law
in
our
hearts
,
and
captivateth
our
affections
to
his
obedience
.
Lastly
,
by
the
addition
of
this
Petition
to
the
immediately
former
,
we
were
taught
to
serve
the
Lord
in
feare
:
for
if
this
be
our
misery
,
that
our
enemies
are
watchfull
and
malicious
,
omitting
no
occasion
of
snares
,
and
temptations
that
can
entrap
;
and
if
this
bee
our
infirmity
and
weaknesse
,
that
of
our selves
wee
cannot
stand
one
moment
in
the
grace
received
:
why
should
wee
not
serve
the
Lord
in
feare
,
and
rejoyce
before
him
in
all
trembling
?
For
as
this
is
the
comforr
of
comforts
for
a
Christian
to
heare
this
said
to
him
,
Sonne
,
bee
of
good
comfort
,
thy
sinnes
bee
forgiven
thee
;
So
let
this
bee
the
square
by
which
hee
ruleth
and
squareth
his
future
obedience
:
Sinne
no
more
,
lest
a
worse
thing
befall
thee
.
Thus
having
cleared
to
you
the
dependence
of
this
Petition
with
that
,
Give
us
this
day
our
daily
bread
:
and
with
that
also
,
Forgive
us
our
sinnes
:
It
resteth
now
that
wee
consider
the
words
of
the
Petition
it selfe
,
and
first
those
which
are
deprecatory
,
and
then
those
that
are
supplicatory
:
First
,
Lead
us
not
into
temptation
:
and
then
,
But
deliver
us
from
evill
.
Lead
us
not
into
temptation
:
For
the
better
understanding
of
the
words
,
wee
must
remember
that
they
are
metaphoricall
,
and
propounded
unto
us
by
way
of
a
figurative
translation
;
for
in
them
God
teacheth
his
Church
to
put
up
her
supplications
to
God
:
Now
wee
must
understand
,
that
although
the
Church
bee
but
one
in
her selfe
,
as
her
God
,
head
,
and
husband
is
one
,
yet
is
shee
alwayes
proposed
to
us
under
the
shadow
of
two
severall
considerations
.
For
sometimes
shee
is
considered
as
in
heaven
,
and
sometimes
as
shee
is
on
earth
:
that
part
of
the
Church
which
is
in
heaven
,
is
in
patria
,
in
her
country
:
That
part
which
is
on
earth
,
is
but
in
via
,
upon
the
way
:
when
wee
enter
into
heaven
,
wee
are
comprehenseres
:
whilst
wee
are
on
earth
,
wee
are
but
viatores
:
they
that
are
in
heaven
are
called
the
triumphant
Church
;
they
that
are
on
earth
,
the
militant
.
Now
by
both
of
these
it
is
cleare
,
that
the
Church
here
on
earth
hath
much
adoe
:
for
will
you
looke
upon
her
as
a
pilgrim
;
she
hath
enough
to
doe
with
all
her
wits
to
keepe
the
right
way
;
for
though
the
way
bee
patent
enough
,
yet
because
it
is
thorny
,
wee
had
need
of
a
guide
to
lead
us
in
it
,
that
when
wee
fall
and
stumble
,
hee
may
lift
us
up
againe
:
For
this
Iacob
confessed
,
Few
and
evill
have
beene
the
dayes
of
my
pilgrimage
.
Again
,
will
we
looke
upon
the
Church
here
on
earth
,
as
upon
an
army
,
for
so
Iob
confessed
,
Iob
7.
Mans
life
is
a
warfare
on
earth
:
There
we
have
need
of
a
head
and
a
leader
too
:
for
unlesse
there
bee
Captaines
over
hundreds
and
over
thousands
,
it
is
impossible
that
we
can
either
fight
in
order
,
or
report
a
due
victory
:
and
there
shall
nothing
bee
heard
in
our
campe
but
confusion
,
and
the
voice
of
him
that
is
overcome
;
so
that
howsoever
the
metaphor
standeth
,
it
is
cleare
,
that
wee
are
by
nature
weake
and
fraile
creatures
,
subject
to
many
wandrings
,
and
many
assaults
,
under
and
against
the
which
wee
can
neither
stand
,
nor
prevaile
,
unlesse
our
Leader
and
Captaine
bee
with
us
,
and
in
his
power
make
us
victorious
.
The
metaphor
therefore
serving
equally
to
present
unto
us
,
both
our
pilgrimage
,
and
our
warfare
:
I
would
rather
lay
hold
on
the
last
,
and
shew
you
what
are
the
references
of
our
spirituall
warfare
,
in
which
wee
stand
:
seeing
the
matter
is
so
clearly
displayed
,
and
pointed
out
to
us
elsewhere
:
for
in
the
Epistle
to
the
Ephesians
,
the
Apostle
telleth
us
,
that
wee
must
not
onely
fight
against
flesh
and
blood
,
but
also
against
principalities
and
powers
,
and
spirituall
wickednesse
,
and
the
Prince
of
darknesse
,
and
the
god
that
ruleth
powerfully
in
in
the
children
of
disobedience
.
That
wee
may
therefore
hold
still
the
allegory
of
our
warfare
,
and
from
thence
attaine
to
the
scope
and
meaning
of
these
words
,
let
us
now
looke
upon
them
both
,
and
see
how
the
one
keepeth
correspondence
with
che
other
.
In
a
carnall
and
bodily
warfare
,
wee
know
that
three
things
are
chiefly
remarkable
:
1.
The
fight
.
2.
The
enemies
.
3.
The
Captaines
charge
.
All
of
these
wee
shall
finde
here
set
downe
unto
us
in
these
few
words
,
as
in
a
mappe
,
our
spirituall
warfare
:
for
never
did
any
Generall
on
earth
decipher
better
the
severall
periods
of
a
pitched
battell
,
then
our
Redeemer
Christ
Jesus
doth
here
wisely
both
set
us
in
order
of
battell
,
and
providently
tell
us
both
how
to
fight
,
and
how
to
retire
.
And
that
this
may
bee
cleare
,
looke
to
the
words
,
in
which
hee
foundeth
to
us
our
alarum
,
and
commandeth
us
fight
:
for
as
it
is
in
the
earthly
combate
,
so
is
it
in
the
spirituall
:
in
it
wee
have
five
things
considerable
.
1.
The
fight
it selfe
,
temptation
.
2.
The
enemies
,
and
these
are
all
those
who
have
a
part
in
this
temptation
.
3.
The
souldiers
,
and
these
are
wee
,
who
are
the
children
and
servants
of
God
.
4.
The
Captaine
,
God
our
Father
,
who
is
in
heaven
.
5.
And
last
of
all
,
what
is
his
charge
:
hee
must
bee
our
leader
:
All
of
these
packed
up
from
their
severall
places
,
make
up
to
us
this
maine
charge
,
Lead
us
not
into
temptation
.
Wee
will
returne
now
to
the
first
thing
considerable
in
the
words
,
and
that
is
our
fight
,
proposed
to
us
in
the
word
,
Temptation
:
For
the
better
understanding
whereof
,
wee
must
know
that
as
there
is
Multiplex
pugnandi
genus
,
so
there
is
Multiplex
tentandigenus
:
For
,
Aliter
pugnatur
in
schola
,
aliter
in
praetio
:
wee
fight
one
way
in
the
fencing
schoole
,
another
way
in
the
field
.
Whilst
wee
are
in
the
fencing
schoole
our
master
fighteth
against
us
,
his
strokes
are
soft
,
and
for
our
instruction
.
But
when
wee
come
to
the
field
,
our
enemie
fighteth
against
us
,
his
strokes
are
furious
&
desperate
,
and
his
end
is
to
destroy
us
.
We
have
need
then
to
watch
over
our selves
&
guard
our selves
well
,
lest
by
our
negligence
&
security
we
fall
and
cannot
rise
againe
.
Yet
to
make
the
word
more
cleare
,
wee
must
labour
to
distinguish
tempters
in
their
severall
sorts
,
and
from
thence
know
what
temptation
is
truly
,
and
what
is
the
nature
thereof
.
For
understanding
of
which
,
wee
must
know
that
there
are
three
sorts
of
tempters
:
God
,
man
,
sathan
:
God
tempteth
man
:
man
tempteth
man
:
man
tempteth
God
:
sathan
tempteth
man
also
.
God
tempteth
man
,
and
his
temptations
are
but
tryalls
of
man
:
not
that
it
is
requisite
for
God
to
trie
what
is
in
man
;
for
he
knoweth
already
what
is
in
mans
heart
,
his
mouth
,
workes
and
wayes
.
But
when
God
tryeth
and
tempteth
a
man
,
it
is
to
make
man
knowne
to
himselfe
,
&
to
those
with
whom
hee
lives
in
the
world
.
Thus
he
tryed
and
tempted
Abrahams
faith
,
Iobs
patience
,
Davids
love
,
Peters
perseverance
,
and
Pauls
sincerity
.
Abrahams
faith
,
in
offering
up
of
Isaaek
:
Iobs
patience
,
by
his
multiplyed
afflictions
:
Davids
love
,
in
Absolous
persecution
:
Peters
perseverance
,
by
a
damosell
,
and
Pauls
sincerity
,
by
a
buffer
of
Sathan
.
Now
as
God
tempteth
man
,
not
for
that
he
is
ignorant
of
what
is
in
man
,
but
that
he
may
make
him
know
himselfe
,
&
that
his
graces
in
man
may
be
knowne
to
the
world
,
&
as
the
Apostle
writing
to
the
Corinthians
telleth
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
who
are
approved
may
bee
knowne
:
so
also
in
the
second
place
,
man
tempteth
God
:
and
as
God
tempteth
man
,
and
is
free
of
sinne
,
so
man
when
hee
tempteth
God
is
never
void
of
it
:
for
whilst
man
tempteth
and
tryeth
God
,
it
is
a
faithlesse
and
distrustfull
tryall
hee
maketh
of
Gods
power
.
So
Israel
tempted
God
sinfully
in
the
wildernesse
,
whilst
by
tenne
severall
temptations
they
forced
God
to
make
knowne
unto
them
his
omnipotencie
,
and
all-sufficient
power
.
Can
God
prepare
a
table
to
us
in
the
wildernesse
?
or
can
hee
give
flesh
to
the
thousands
of
Israel
to
eate
?
Thirdly
,
man
tempteth
man
,
and
that
diversly
;
for
there
is
a
temptation
,
and
a
tryall
,
whereby
man
tempteth
man
,
approved
of
in
Scripture
:
and
there
is
a
temptation
whereby
man
tempteth
man
,
condemned
and
dis-allowed
in
Scripture
.
Of
the
first
sort
of
temptations
and
tryalls
are
those
which
man
useth
for
clearing
of
controversies
:
As
Salomon
tryed
the
harlot
by
her
unnaturalnesse
to
the
child
which
shee
claimed
.
Or
then
for
trying
or
examining
the
knowledge
and
grace
of
God
in
man
,
so
ministers
are
bound
in
duty
to
try
their
flocks
,
masters
their
servants
,
&
parents
their
children
in
the
progresse
and
growth
of
Christianity
.
Lastly
,
Sathan
is
a
tempter
,
and
that
a
chiefe
and
maine
one
:
For
as
all
his
temptations
are
to
evill
,
so
are
they
all
sinfull
;
and
that
in
two
respects
,
both
in
respect
of
himselfe
,
and
in
respect
of
man
;
for
whilst
hee
tempteth
man
to
sinne
,
hee
not
onely
sinnes
against
man
,
but
also
against
himselfe
:
against
man
,
by
drawing
him
to
sinne
against
God
:
Against
himselfe
,
by
adding
to
his
judgement
,
for
by
how
much
hee
drawes
many
to
condemnation
,
by
so
much
the
more
shall
his
judgement
be
multiplyed
,
&
his
condemnation
aggrevated
.
Now
out
of
the
knowledge
of
these
severall
sorts
of
tempters
,
&
temptations
,
it
is
easie
to
know
in
the
generall
what
temptation
is
,
which
is
either
probationis
,
or
deceptionis
:
It
is
either
a
tryall
,
or
a
deceit
:
Gods
temptations
are
but
tryalls
of
the
graces
of
his
Saints
.
Mans
temptations
for
the
most
part
,
and
Sathans
altogether
,
are
deceits
,
and
snares
laid
before
us
,
to
intrap
,
and
ensnare
us
in
sinne
and
in
evill
.
Thus
then
our
exercise
being
in
this
life
nothing
else
but
a
warfare
,
in
which
wee
must
fight
against
the
temptations
of
the
devill
,
whose
associates
are
the
world
,
and
the
flesh
,
wee
have
more
then
need
to
runne
to
God
,
and
say
,
Lead
us
not
into
temptation
.
But
thou
wilt
enquire
of
me
,
O
man
,
if
by
this
Petition
wee
meane
any
other
temptation
,
then
that
which
is
from
Sathan
alone
:
or
if
here
wee
deprecate
any
other
?
I
answer
,
wee
doe
by
this
Petition
simply
and
absolutely
pray
against
the
temptations
of
the
devill
,
the
world
,
and
the
flesh
,
in
so
farre
as
by
them
wee
are
led
to
sinne
against
God
:
wee
do
also
pray
against
the
temptations
of
man
,
in
so
farre
as
by
them
man
laboureth
to
entrap
,
and
ensnare
us
in
the
way
of
Gods
disobedience
:
but
as
for
the
temptations
of
God
,
wee
do
not
absolutely
pray
against
them
,
for
by
them
we
are
oft
times
strengthened
in
the
way
of
grace
,
and
made
stronger
and
more
perfect
in
the
hidden
man
of
our
heart
:
For
whilst
God
tempteth
and
tryeth
us
,
it
is
either
in
respect
of
himselfe
,
or
of
our selves
,
or
of
others
,
or
in
respect
of
Sathan
the
devill
.
In
respect
of
himselfe
,
when
hee
tempteth
and
tryeth
us
he
bettereth
not
his
knowledge
of
us
,
for
hee
knoweth
us
better
then
wee
our selves
:
hee
knoweth
our
frame
,
and
our
fashion
,
for
his
hands
hath
fashioned
us
below
in
the
earth
,
and
the
thoughts
of
our
hearts
are
not
hid
from
him
:
but
his
care
in
our
tryalls
is
,
from
them
to
extract
his
owne
glory
.
Wee
know
brethren
,
by
experience
,
that
Cynamon
,
and
the
rarest
spices
,
howsoever
they
bee
alwayes
fragrant
,
and
odoriferous
,
yet
do
they
never
smell
so
sweetly
,
as
when
they
are
bruized
in
the
morter
of
the
Apothecary
:
It
is
even
so
with
us
,
wee
are
alwayes
pleasant
and
acceptable
to
our
God
through
Jesus
Christ
our
Lord
;
but
never
so
pleasant
,
as
when
wee
are
in
the
morter
of
affliction
,
and
under
the
rod
of
his
correction
:
for
there
hee
is
with
us
to
keepe
us
,
that
our
bush
consume
not
,
that
our
cloathes
scorch
not
,
and
that
his
strength
may
bee
made
perfect
in
our
weakenesse
.
1.
Cor.
12.
Secondly
,
hee
tryeth
us
also
in
respect
of
our selves
,
that
we
may
know
what
is
in
us
,
that
if
wee
stand
,
wee
may
give
God
the
glory
,
and
if
wee
fall
,
we
may
know
our
owne
weaknesse
.
St
Paul
was
a
chosen
vessell
of
mercy
,
and
yet
but
a
man
,
and
to
the
end
that
hee
might
not
bee
puft
up
,
there
was
an
Angell
of
Sathan
sent
to
buffet
him
.
Peter
was
a
chosen
vessell
of
mercy
also
,
yet
that
hee
might
know
himselfe
,
God
left
him
to
himselfe
,
and
hee
fell
foully
.
Sampson
and
David
were
both
men
approved
of
God
,
yet
that
they
might
bee
knowne
to
themselves
,
they
were
left
of
God
for
a
while
,
and
by
their
fall
learned
to
know
,
that
without
the
continuall
assistance
of
Gods
grace
,
they
were
but
exuviae
hominum
,
the
out
sides
of
men
,
for
woe
befell
them
when
God
departed
from
them
.
Thirdly
,
in
respect
of
others
,
God
tempteth
us
also
,
and
that
for
their
instruction
,
and
our
imitation
.
For
as
it
is
with
the
teacher
of
a
lyon
,
who
taketh
a
dogge
and
whips
him
before
him
,
that
by
the
whining
and
howling
of
the
dog
,
the
lyon
may
learne
to
reverence
and
feare
the
rod
:
So
doth
God
with
his
Saints
:
hee
correcteth
,
tempteth
,
and
tryeth
one
,
that
all
the
rest
may
stand
in
awe
and
feare
.
Why
was
it
,
I
pray
you
,
that
hee
turned
Lots
wife
into
a
pillar
of
salt
,
but
that
hee
might
by
her
example
teach
us
,
Vt
nos
ejus
couderet
exemplo
?
Why
left
he
Noah
,
Lot
,
David
,
Salomon
,
and
Samvson
to
have
frailties
,
but
that
by
their
example
,
hee
might
teach
us
to
tread
out
the
footsteps
of
their
salvation
in
feare
and
trembling
:
and
that
whilst
wee
thinke
wee
stand
,
wee
may
take
heede
that
wee
fall
not
.
Lastly
,
God
tempteth
us
in
respect
of
the
Devill
,
and
that
for
two
causes
:
First
,
to
satisfie
his
importunity
.
Secondly
,
to
stop
his
mouth
,
and
rubbe
shame
on
his
face
.
To
satisfie
his
importunity
:
for
hee
goeth
about
continually
like
a
roaring
lyon
,
seeking
how
hee
may
devour
us
.
Thus
hee
dealt
with
Peter
seeking
to
winnow
him
like
wheate
.
Thus
with
Iob
:
Doth
Iob
serve
God
for
nothing
?
No
,
like
that
unjust
Judge
in
the
Gospell
,
who
for
importunity
gave
eare
to
the
widow
:
So
Sathan
is
alwayes
importunate
,
and
many
times
thereby
speedeth
and
prevaileth
Sometime
againe
,
God
suffereth
Sathan
to
runne
loose
at
his
Saints
to
rub
shame
on
his
face
:
that
by
their
pereverance
and
grace
,
or
recovery
from
their
falls
by
repentance
hee
may
stop
Sathans
mouth
,
and
say
of
all
his
Saints
,
what
he
said
once
of
Iob
:
Hast
thou
not
considered
my
servant
Iob
,
who
yet
continueth
in
his
uprightnesse
though
thou
hast
moved
mee
to
correct
him
without
a
cause
?
And
as
hee
said
to
the
Apostle
St
Paul
,
My
grace
is
sufficient
for
thee
.
Now
in
all
these
respects
,
wee
have
reason
to
say
,
Lead
us
not
into
temptation
:
yet
simply
and
absolutely
,
in
respect
of
none
but
Sathan
.
LECT:
19.
And
lead
us
not
,
&c.
IN
our
last
sermon
delivered
on
these
words
,
it
was
told
you
that
this
Petition
had
two
parts
:
the
first
deprecatory
or
a
praying
against
temptation
.
The
second
supplicatory
:
wherein
we
beg'd
of
God
grace
,
that
we
be
not
overcome
of
them
.
Concerning
the
first
,
we
shewed
you
,
that
foure
things
were
chiefly
considerable
.
First
,
the
fight
,
in
our
temptation
:
Secondly
,
our
adversaries
against
whom
we
have
to
fight
.
Thirdly
,
our
fellow
souldiers
.
Fourthly
,
our
head
and
leader
.
Of
the
first
of
these
I
spake
in
our
last
Sermon
:
It
resteth
now
that
wee
come
to
speake
of
the
second
thing
considerable
in
these
words
:
to
wit
,
who
are
our
enemies
,
and
adversaries
,
against
whom
God
leadeth
us
out
to
fight
.
Now
if
any
shall
aske
against
whom
it
is
that
the
Christian
is
sent
to
battell
;
The
Apostle
answereth
for
us
,
telling
us
,
that
wee
fight
not
against
flesh
and
blood
,
but
against
principalities
and
powers
,
&c.
Ephes.
5.
In
a
word
,
hee
doth
there
insinuate
unto
us
that
our
enemies
are
the
world
,
the
flesh
,
and
the
devill
.
I
will
not
at
this
time
intreat
of
these
three
adversaries
of
mans
salvation
,
for
time
will
not
suffer
mee
to
paint
them
out
to
the
life
:
yea
I
know
how
many
large
volumes
have
beene
published
already
on
this
subject
,
by
worthy
and
learned
men
:
only
by
the
by
as
it
were
,
and
in
so
farre
,
as
the
words
here
shall
offer
us
occasion
,
I
will
point
at
them
:
and
from
their
weake
considerations
speake
some
words
of
comfort
and
instruction
to
your
soules
.
It
is
certaine
that
the
chiefe
and
arch
enemy
of
mans
salvation
is
Sathan
the
devill
,
who
:
hath
beene
a
lyer
to
man
,
and
a
murtherer
of
man
from
the
beginning
.
But
because
he
is
a
spirit
&
therefore
invisible
that
man
cannot
know
him
whilst
hee
fights
with
him
,
he
suborneth
two
souldiers
against
man
:
the
world
from
without
man
:
the
flesh
,
the
lusts
thereof
within
man
:
that
man
having
fightings
within
,
&
terrors
without
,
may
fall
and
never
rise
againe
.
But
that
I
may
make
you
senfible
of
these
his
assaults
and
temptations
,
know
that
whilst
I
speak
of
the
world
,
I
do
not
understand
this
great
and
majesticke
frame
of
the
world
composed
of
these
foure
elements
,
fire
,
aire
,
earth
,
and
water
:
for
by
these
man
is
not
tempted
,
all
,
and
every
one
of
these
Sathan
hath
imployed
to
punish
man
for
sin
:
but
by
none
of
these
hath
hee
at
any
time
tempted
man
for
sinne
:
But
by
the
world
I
understand
the
children
of
disobedience
,
and
wicked
ones
that
are
in
the
world
:
and
that
not
simply
or
absolutely
,
as
they
are
flesh
of
our
flesh
,
and
bone
of
our
bones
,
but
conditionally
,
and
as
they
are
either
cloathed
with
prosperity
and
wealth
,
or
else
as
they
are
stripped
naked
in
the
day
of
their
want
and
misery
.
And
that
the
wicked
of
the
world
are
called
of
God
,
the
world
,
it
is
cleare
out
of
that
prayer
of
our
Saviour
Christ
,
whilst
hee
saith
,
I
pray
not
for
the
world
,
but
for
those
whom
thou
hast
given
mee
out
of
the
world
.
Now
these
as
they
stand
either
invested
or
cloathed
with
prosperity
,
or
stripped
naked
with
calamity
,
and
want
,
do
prove
a
stumbling
blocke
and
snare
,
or
temptation
to
the
children
of
God
.
For
in
the
day
of
their
prosperity
,
by
their
carnall
joy
wherewith
they
are
overjoyed
in
their
pleasures
:
by
their
carnall
security
,
whereby
they
cry
peace
to
themselves
,
when
God
mindeth
them
no
peace
:
and
by
their
proud
trampling
upon
the
weake
,
and
despising
of
them
that
want
;
what
do
they
but
invite
us
to
runne
with
them
in
the
excesse
of
their
riot
,
and
by
their
temporall
felicities
labour
to
draw
away
(
if
it
were
possible
)
the
very
elect
of
God
,
from
the
search
and
purchase
of
that
felicity
which
is
immortall
and
undefiled
?
Againe
,
in
the
day
of
their
adversity
,
what
do
they
but
cry
to
us
with
Iobs
wife
,
Curse
God
and
die
.
With
Iehoram
,
I
will
wait
no
longer
on
the
Lords
leisure
.
And
with
Israel
in
the
wildernesse
,
Would
God
wee
had
dyed
by
the
flesh
pots
of
Egypt
.
But
brethren
,
with
these
things
let
us
not
be
moved
,
let
neither
the
prosperity
of
the
wicked
draw
thee
to
a
carnall
rejoycing
or
love
of
the
world
;
for
the
prosperity
of
the
wicked
is
but
like
cracking
of
thornes
under
a
pot
:
nor
let
the
calamity
of
the
godly
(
who
suffer
justly
for
their
sinnes
)
draw
thee
to
apostacie
and
back-sliding
from
the
faith
:
for
it
is
better
to
suffer
affliction
with
the
children
of
God
,
then
to
enjoy
the
perishing
pleasures
of
sinne
for
a
season
.
Heb.
11.
And
it
is
more
honourable
for
us
to
imbrace
the
Crosse
of
Jesus
Christ
,
then
all
the
treasures
of
a
corrupt
and
perishing
Egypt
.
Againe
,
Sathan
in
the
second
place
,
hireth
our
flesh
to
fight
against
us
;
and
here
by
the
word
flesh
,
I
do
not
understand
this
body
of
ours
alone
,
which
is
composed
of
flesh
&
blood
,
but
also
that
naturall
corruption
which
we
have
drawne
from
the
loynes
of
our
first
parents
,
who
have
infected
us
both
soule
and
body
,
and
dwelling
in
us
fighteth
desperately
,
and
maliciously
against
us
:
This
corruption
the
Scripture
expresseth
by
many
names
and
titles
:
as
The
old
man
:
The
old
Adam
:
The
naturall
man
:
The
law
of
our
members
:
and
The
lusts
of
the
flesh
,
which
fight
against
the
soule
.
Thus
wee
see
,
that
the
flesh
is
also
our
enemy
,
and
so
much
the
more
odious
,
by
how
much
it
is
traiterous
.
For
of
it
wee
may
say
what
David
said
in
Psalm
.
41.
My
familiar
friend
whom
I
trusted
,
and
hee
that
lay
in
my
bosome
,
and
did
eate
bread
with
mee
,
hath
lifted
up
his
heele
against
mee
.
To
this
Iudas
who
betrayeth
us
,
wee
may
justly
say
,
It
were
good
for
thee
thou
hadst
never
bin
borne
.
To
this
Dalilah
,
wee
may
say
,
If
thou
hadst
not
plowed
with
my
heyfer
,
thou
couldst
not
have
read
my
riddle
.
To
this
wife
of
Iob
,
wee
may
say
,
Thou
speakest
like
a
foolish
woman
.
And
lastly
,
to
this
unadvised
counseller
wee
may
justly
say
,
Get
thee
behinde
mee
Sathan
,
for
thou
knowest
not
the
things
that
are
of
God
,
but
the
things
that
are
of
man
.
Now
wouldst
thou
know
,
O
man
,
why
thou
shouldst
so
encounter
thy
flesh
:
I
answer
,
because
it
is
thy
deadly
enemy
,
and
that
in
three
respects
:
In
respect
of
malice
,
of
power
,
and
policy
.
In
respect
of
malice
,
for
it
is
written
,
In
mee
,
that
is
,
in
my
flesh
,
there
dwelieth
no
good
.
Rom.
7.18
.
Now
that
wherein
there
is
no
good
,
must
of
necessity
bee
exceedingly
malicious
,
and
fully
replenished
with
evill
.
Tucaro
(
saith
a
Father
)
cunctis
virtutibus
denudata
es
,
&
ideo
diceris
caro
a
carendo
,
quia
cares
omni
bono
.
And
would
you
have
a
true
anatomy
of
the
flesh
?
looke
to
St
Paul
,
Rom.
3.
Her
eyes
are
full
of
adultery
,
her
throat
an
open
sepulcher
,
her
mouth
the
mouth
of
deceit
,
the
poyson
of
aspes
is
under
her
lips
,
her
feet
are
swift
to
shed
blood
,
destruction
and
calamity
are
in
her
wayes
,
and
the
way
of
the
Lord
shee
hath
not
knowne
.
Secondly
,
the
flesh
is
a
powerfull
enemy
,
both
in
respect
of
the
unregenerate
,
and
also
in
respect
of
the
regenerate
.
In
the
unregenerate
it
is
a
mighty
King
:
in
the
regenerate
it
is
a
cruell
tyrant
.
In
the
unregenerate
,
I
say
,
it
is
a
mighty
king
:
for
as
a
King
in
his
kingdome
swayes
the
scepter
,
enacteth
lawes
,
forceth
obedience
,
and
subdueth
rebells
:
So
is
it
in
the
unregenerate
man
;
sinne
beareth
dominion
,
giveth
a
law
to
the
members
,
and
leadeth
all
the
affections
captive
to
disobedience
.
And
from
this
it
is
that
the
Apostle
exhorteth
us
not
to
suffer
sinne
to
raigne
in
our
mortall
bodies
.
And
as
the
flesh
is
a
King
in
the
unregenerate
,
so
in
the
regenerate
it
is
a
cruell
tyrant
:
for
howsoever
by
the
grace
of
God
in
Jesus
Christ
,
wee
are
set
free
from
the
law
of
Sinne
,
and
of
death
,
yet
so
long
as
wee
dwell
in
the
body
,
it
dwelleth
in
us
,
and
both
tormenteth
us
with
the
torture
of
a
wounded
conscience
,
for
sinne
past
,
&
with
continuall
molestation
to
sinne
in
time
to
come
.
So
that
the
best
of
Gods
Saints
have
deeply
sighed
and
groaned
under
the
yoke
and
bondage
thereof
.
David
could
say
,
I
dwell
too
long
in
the
valley
of
Meseck
,
and
in
tents
of
Kedar
.
And
the
Apostle
Saint
Paul
could
say
,
O
miserable
man
that
I
am
,
who
shall
deliver
mee
from
this
body
of
death
?
Finally
,
the
flesh
is
an
enemy
exceedingly
politique
,
for
howsoever
the
power
of
the
flesh
be
great
,
yet
the
policie
thereof
is
greater
:
because
it
is
not
a
publique
enemy
,
but
a
home-bred
,
and
domestique
traitor
,
therfore
by
the
subtile
sleight
,
&
cunning
undermining
thereof
,
many
times
we
fall
,
and
are
overthrowne
:
From
hence
it
is
that
the
Prophet
Ieremy
forewarneth
us
of
the
policy
thereof
,
whilst
hee
saith
,
The
heart
of
man
is
desperately
wicked
,
and
deceitfull
above
all
things
,
none
can
know
it
but
the
Lord
that
made
it
.
Wouldst
thou
know
and
try
this
?
O
man
,
go
home
to
thy
heart
and
see
how
it
dealeth
with
thee
.
The
world
is
a
great
temptation
,
and
a
great
tempter
.
Sathan
also
hath
many
temptations
,
and
is
an
arch
tempter
:
but
what
can
the
temptations
of
the
world
do
to
thee
?
or
what
can
all
the
temptations
of
the
devill
do
against
thee
,
except
thy
owne
heart
,
and
thy
owne
flesh
deceive
and
betray
thee
?
for
as
Sathan
said
to
Christ
,
Cast
thy selfe
downe
,
&c.
and
as
Iohn
said
to
Iesabel
,
Who
is
there
on
our
side
?
&c.
so
doth
Sathan
say
to
man
,
whilst
by
the
flesh
hee
tempteth
him
;
except
wee
cast
our selves
downe
,
except
the
flesh
be
on
his
side
within
us
,
neither
prosperity
,
nor
adversity
,
famine
,
nor
nakednesse
,
life
nor
death
,
can
ever
prejudice
us
.
But
if
in
these
baits
hee
can
hire
our
owne
flesh
against
us
,
wee
are
easily
overcome
:
and
like
another
Aza
,
hyring
a
Benhadad
against
us
,
Israel
getteth
the
foile
,
and
the
best
treasures
of
Gods
house
are
but
a
prey
to
him
.
Vse
.
Thus
having
deciphered
our
inbred
enemy
,
it
becommeth
us
carefully
to
watch
over
it
:
for
the
spirit
may
well
bee
ready
,
but
the
flesh
is
weake
.
Let
us
therefore
deale
with
this
our
domesticall
adversary
,
as
the
citizens
of
a
besieged
city
do
with
their
inbred
traitors
:
if
any
city
were
besieged
with
forraigne
forces
,
and
they
knew
that
they
harboured
a
traitor
within
their
bosome
,
they
would
give
no
rest
to
their
eye-lids
,
nor
slumber
to
their
eyes
till
they
should
apprehend
,
disarme
,
condemne
,
and
put
him
to
death
:
So
is
it
with
us
,
our
citadell
the
soule
is
besieged
by
a
fierce
and
for
raigne
enemy
;
wee
have
a
traitor
lurking
in
our
bosome
,
our
owne
flesh
:
Let
us
therefore
with
all
speed
rise
up
against
it
,
disarme
it
by
fasting
and
prayer
,
let
us
beate
it
downe
,
and
bring
it
in
subjection
,
and
let
us
mortifie
the
lusts
thereof
by
the
spirit
,
and
wee
shall
be
sure
that
God
shall
shortly
tread
it
under
foot
,
and
give
us
the
victory
:
for
it
is
written
,
The
elder
shall
serve
the
younger
.
The
last
enemy
we
have
to
fight
against
is
the
Devill
,
a
chiefe
and
arch
enemy
:
for
he
goeth
about
continually
seeking
how
hee
may
devour
us
.
No
time
can
free
us
from
his
temptation
,
the
morning
,
the
noonetide
of
the
day
,
or
the
midnight
of
darknes
.
No
place
,
not
the
throne
of
judgment
,
nor
the
street
of
our
trade
,
nor
the
cabinet
where
wee
rest
.
No
person
also
is
free
from
him
:
he
spared
not
the
first
Adam
,
nor
did
hee
spare
the
second
Adam
:
How
are
the
sonnes
of
the
first
Adam
according
to
the
flesh
,
and
the
sonnes
of
the
second
Adam
according
to
the
spirit
,
free
from
his
assaults
?
No
surely
,
wee
may
not
,
nor
cannot
be
free
from
them
.
But
wouldst
thou
know
,
O
man
,
the
manner
of
his
fight
:
Know
that
the
temptations
of
Sathan
have
three
gradations
,
even
the
same
which
every
voluntary
action
of
man
,
whether
good
or
bad
,
hath
in
it
.
For
in
the
soule
of
man
there
are
3
faculties
,
one
sensitive
,
another
appetitive
,
the
third
locomotive
.
And
the
actions
of
these
three
faculties
are
accordingly
three
,
sense
,
appetite
,
motion
.
For
first
,
a
man
sees
or
heares
an
object
presented
to
his
eyes
or
eares
;
the
sense
representeth
the
object
to
our
appetite
or
delight
:
the
delight
or
will
,
either
imbraceth
or
refuseth
the
object
,
and
this
wee
call
the
motion
.
Now
as
it
is
in
every
action
,
so
is
it
in
the
temptations
of
Sathan
,
for
first
hee
bewitcheth
the
sense
:
secondly
,
hee
inflameth
the
appetite
:
and
thirdly
,
hee
procureth
the
action
.
Would
wee
have
this
made
more
cleare
?
I
will
.
Looke
on
David
,
when
hee
fell
in
adultery
,
how
playd
Sathan
the
souldier
with
him
?
Hee
first
fascined
or
bewitched
his
sense
:
for
it
is
written
,
Hee
saw
a
woman
washing
her selfe
,
and
the
woman
was
beautifull
:
Secondly
,
inflamed
his
delight
,
for
it
is
written
,
Hee
sent
messengers
,
and
enquired
after
the
woman
,
and
shee
came
in
unto
him
.
Thirdly
,
by
both
of
these
,
and
from
both
of
these
hee
procureth
and
propagateth
the
action
,
for
it
is
written
,
And
hee
lay
with
her
.
Againe
,
if
this
one
example
sufficeth
not
,
behold
another
.
When
the
woman
saw
that
the
fruit
was
pleasant
to
the
eyes
,
and
a
tree
to
bee
desired
to
make
one
wise
,
shee
tooke
of
the
fruit
,
and
did
eate
.
Behold
here
also
a
third
:
It
is
confessed
by
Achan
:
when
hee
saw
amongst
the
spoyles
a
goodly
Babilonish
garment
,
and
a
wedge
of
gold
of
fifty
shickles
,
then
I
coveted
them
and
tooke
them
.
These
three
then
,
sense
,
desire
,
and
motion
,
as
they
are
in
every
action
,
so
they
are
in
every
temptation
:
For
Sathan
in
his
temptations
first
besiegeth
our
senses
,
and
seeing
they
are
the
gates
of
the
soule
,
these
being
opened
,
hee
windes
himselfe
into
our
delight
and
appetite
,
and
being
there
,
shall
wee
thinke
that
he
who
hath
taken
paines
to
gather
so
many
stickes
together
,
will
not
take
paines
to
blow
a
fire
to
warme
himselfe
?
No
,
no
,
hee
is
an
angell
of
darknesse
,
but
there
hee
transformeth
himselfe
into
an
angell
of
light
:
there
he
speaketh
evill
of
Good
,
and
good
of
evill
,
and
there
hee
putteth
bitter
for
sweete
,
and
sweet
for
sowre
.
Last
of
all
,
when
by
the
abuse
of
our
senses
hee
hath
captivated
our
affections
,
thinkest
thou
that
hee
will
leave
that
fire
which
hee
hath
blown
so
much
,
untill
it
burn
?
No
,
no
,
I
tell
thee
he
will
not
leave
it
,
till
it
burst
forth
in
a
flame
,
and
till
thou
burne
in
the
midst
of
it
.
Will
the
husbandman
,
when
hee
casteth
his
seede
in
the
ground
,
fall
too
and
plow
up
the
ground
againe
,
without
hope
of
harvest
?
No
surely
,
in
patience
hee
will
wait
for
it
,
and
first
let
it
come
to
a
blade
,
then
to
a
stalke
,
then
to
an
eare
,
then
to
be
ripened
,
and
last
of
all
hee
cutteth
it
downe
and
bringeth
it
into
his
barne
.
I
will
assure
thee
,
it
is
so
with
Sathan
:
for
though
hee
bee
not
a
husbandman
,
yet
hee
is
an
envious
man
,
and
whilst
the
husbandman
sleepeth
hee
soweth
tares
amongst
the
wheat
.
And
though
he
seeme
to
mis-know
it
,
yet
is
not
he
carelesse
of
it
,
but
by
all
meanes
hee
watereth
it
with
the
stolne
waters
of
pleasure
,
untill
hee
bring
it
to
harvest
and
maturity
.
Hee
can
say
to
the
young
man
,
Rejoyce
O
yong
man
in
thy
youth
and
let
thy
heart
cheere
thee
in
thy
young
dayes
.
Hee
can
say
to
the
covetous
man
,
Pull
downe
thy
barnes
and
make
them
more
large
,
and
then
cry
a
peace
to
thy
soule
.
Hee
can
say
to
the
furious
man
,
Smite
him
at
once
,
that
thou
may
not
smite
him
the
second
time
.
And
What
thou
dost
do
quickly
.
And
in
a
word
,
whatsoever
seed
of
iniquity
,
or
bitter
root
of
corruption
hee
soweth
or
planteth
in
our
hearts
,
this
is
his
policy
,
hee
first
bewitcheth
the
sense
,
then
enflameth
the
appetite
or
desire
:
and
last
of
all
,
he
bringeth
sinne
to
accomplishment
.
Vse
.
In
respect
hereof
,
it
becommeth
us
carefully
to
watch
over
our
senses
,
as
the
gates
and
dores
of
our
soules
.
Secondly
,
to
keepe
a
guard
about
our
affections
,
that
though
our
senses
be
infected
,
yet
our
hearts
be
not
affected
.
Psal.
139.
And
last
of
all
,
wee
should
be
earnest
and
carefull
to
mortifie
both
of
these
,
least
their
infection
prevayling
,
sin
in
thee
come
to
a
maturity
,
and
thou
reape
as
thou
hast
sowne
:
for
hee
that
soweth
to
the
flesh
shall
of
the
flesh
reape
corruption
,
and
hee
that
soweth
to
the
spirit
,
shall
of
the
spirit
reape
life
and
glory
,
and
honor
,
and
life
&
immortality
.
Thus
whilst
wee
seeke
to
bee
free
from
temptations
,
wee
seek
to
be
freed
from
the
temptations
of
the
devill
,
the
world
,
and
the
flesh
.
And
if
God
at
any
time
shall
suffer
us
to
fall
into
these
temptations
,
wee
then
begge
of
him
,
that
wee
may
not
bee
overcome
of
them
.
Non
enim
petimus
ut
non
tentemur
,
sed
ut
a
tentatione
non
vincamur
.
Now
followeth
the
third
thing
remarkable
in
the
words
,
and
that
is
,
who
are
the
souldiers
that
must
fight
the
battell
.
To
this
I
answer
,
all
those
that
are
subject
to
temptation
:
the
whole
have
no
neede
of
the
physitian
,
but
the
sicke
:
if
any
man
therefore
thinke
himself
free
from
the
dint
of
temptation
,
forbeare
to
say
,
Lead
us
not
into
temptation
:
but
if
none
can
exempt
himselfe
,
then
what
I
say
to
one
I
say
to
all
,
Watch
and
pray
that
yee
enter
not
into
temptation
.
But
that
I
may
speake
more
clearely
.
The
souldiers
of
this
Christian
warfare
,
are
all
those
who
are
members
of
the
mysticall
body
of
Jesus
.
To
what
end
else
hath
hee
clothed
them
with
his
livory
;
put
his
badge
on
them
,
given
them
their
earnest
,
and
covered
them
under
his
banner
?
hee
hath
clothed
us
with
his
livory
,
whilst
he
hath
imputed
to
us
his
righteousnesse
;
hee
hath
put
his
badge
on
us
,
whilst
hee
hath
baptized
us
in
his
name
:
hee
hath
given
us
earnest
,
whilst
hee
hath
given
us
the
first
fruits
of
the
Spirit
to
dwell
in
us
,
and
hee
hath
convocated
us
under
his
banner
,
whilst
hee
calleth
to
bee
within
the
pale
and
precinct
of
his
Church
.
But
this
is
not
all
:
thou
wilt
enquire
yet
who
are
those
to
whom
hee
hath
concredited
these
endowments
.
I
answer
,
the
Saints
militant
and
tryumphant
.
By
the
Saints
militant
,
I
understand
men
and
women
on
earth
.
By
the
Saints
tryumphant
,
I
understand
those
who
fought
the
fight
,
finished
their
course
,
and
now
are
entred
into
their
masters
joy
.
But
here
two
questions
may
arise
:
the
first
is
this
:
Have
none
beene
tempted
but
the
sonnes
and
daughters
of
men
?
I
answer
,
none
:
for
howsoever
it
be
true
,
that
Jesus
Christ
was
the
Sonne
of
God
,
yet
as
the
sonne
of
man
hee
was
also
tempted
with
us
,
and
that
for
these
foure
causes
.
First
,
Ad
cautelam
.
2.
In
auxilium
.
3.
Ad
exemplum
4.
In
fiduciam
.
The
sonne
of
God
was
tempted
in
our
flesh
,
for
our
caution
and
for
warning
sake
,
that
looking
on
him
,
no
man
might
thinke
himselfe
set
free
from
temptation
:
for
if
hee
hath
not
spared
the
Cedar
of
Lybanon
,
how
shall
hee
spare
us
poore
Isop
bushes
?
Secondly
,
hee
was
tempted
for
our
assistance
and
aid
,
for
what
shall
it
availe
a
man
to
know
that
his
enemy
approacheth
against
him
,
unlesse
hee
be
able
to
resist
him
:
therefore
Christ
came
,
and
in
our
flesh
was
tempted
also
,
that
hee
might
deliver
us
in
all
our
temptations
,
both
from
the
feare
of
death
,
and
from
him
who
had
the
power
of
death
,
the
devill
.
Thirdly
,
hee
was
tempted
for
our
example
,
for
as
hee
said
of
himselfe
:
learne
of
me
,
for
I
am
mecke
and
lowly
:
and
as
the
Evangelist
St
Iohn
saith
of
his
washing
of
his
disciples
feet
:
I
have
given
you
an
example
,
that
you
should
do
one
to
another
as
I
have
done
to
you
.
So
also
hath
hee
suffered
our
temptations
,
and
was
tempted
like
unto
us
,
that
hee
might
leave
us
an
example
to
follow
his
foot
steps
.
1.
Pet.
2.21
.
Fourthly
,
hee
was
tempted
for
our
comfort
and
assurance
of
victory
,
for
it
is
written
,
Heb.
4.15
.
Wee
have
not
such
an
High
Priest
as
cannot
be
touched
with
our
infirmities
,
but
hee
was
tempted
in
all
things
like
unto
us
,
yet
without
sinne
.
Let
us
therefore
come
boldly
to
the
throne
of
grace
,
and
wee
shall
finde
grace
,
to
helpe
us
in
the
time
of
need
.
The
second
question
is
this
,
Who
are
those
amongst
the
sonnes
and
daughters
of
men
,
who
can
truly
say
that
they
are
tempted
?
to
this
I
answer
:
If
temptation
be
a
fight
,
those
onely
are
truly
said
to
be
tempted
,
who
do
bravely
&
couragiously
resist
and
fight
against
their
adversary
.
It
is
not
the
sluggard
that
lyeth
down
to
sleepe
:
nor
the
coward
that
runneth
away
:
nor
the
feeble
hearted
that
yeeldeth
that
can
truly
be
called
the
souldies
of
God
,
but
they
only
who
hold
fast
what
they
have
received
:
who
stand
fast
within
the
liberty
wherewith
they
are
made
free
;
and
who
continue
constant
unto
the
end
,
that
as
the
good
souldiers
of
Jesus
Christ
shall
receive
the
crowne
.
Seeing
then
amongst
the
sonnes
of
men
,
there
are
some
who
are
in
the
gall
of
bitternesse
,
who
are
taken
captive
of
Sathan
at
his
will
,
who
are
given
over
to
their
vile
affections
,
and
to
the
power
of
error
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sure
I
am
,
these
are
not
worthy
of
the
title
of
this
fight
,
nor
to
have
their
names
billeted
for
the
souldiers
of
Jesus
:
onely
they
then
in
whom
though
sinne
dwell
,
yet
doth
not
raigne
,
are
the
true
soldiers
of
Jesus
:
who
can
with
Abraham
refuse
to
be
enriched
from
Sodome
:
and
with
Moses
refuse
to
leave
a
howfe
behind
him
,
are
worthy
:
and
shall
be
clothed
in
white
,
and
receive
a
white
stone
,
and
in
it
a
new
name
which
no
man
knoweth
but
hee
that
possesseth
it
.
Vse
.
Now
what
shall
I
say
concerning
man
,
the
Christian
souldier
,
and
the
necessity
of
his
resistance
?
Alas
there
is
so
much
in
man
enemy
to
man
,
and
so
little
left
in
him
,
that
is
able
to
resist
or
fight
for
him
,
much
lesse
to
triumph
,
and
conquer
or
subdue
his
enemy
to
him
,
I
thinke
;
I
can
onely
intreat
man
to
looke
continually
on
his
captaine
.
And
yet
because
hee
must
either
fight
or
else
never
tryumph
,
there
are
two
things
of
which
I
would
advertise
him
.
First
let
him
not
thrust
himselfe
into
temptation
,
unlesse
,
as
David
said
,
There
be
a
cause
;
And
that
with
Jesus
hee
bee
led
with
the
spirit
.
For
our
adversaries
are
many
,
malicious
,
powerfull
,
and
politick
:
And
like
the
sons
of
Zerviah
,
too
mighty
for
us
,
unlesse
that
hee
who
commandeth
us
to
fight
,
fight
in
us
and
for
us
,
wee
cannot
be
victorious
.
Secondly
,
when
hee
is
called
to
battell
,
let
him
not
bee
a
coward
,
for
hee
hath
more
then
good
company
,
his
God
for
a
Captaine
watching
over
him
:
his
Redeemer
his
elder
brother
fighting
for
him
:
the
holy
Ghost
his
comforter
fighting
in
him
:
his
fellow
brethren
standing
on
his
one
hand
,
and
all
the
Angels
of
heaven
on
the
other
:
and
who
would
not
fight
with
so
good
company
?
No
,
no
my
brethren
,
let
us
lift
up
our
faint
hearts
,
and
strengthen
our
weake
knees
:
though
the
conflict
be
hard
,
the
conquest
is
honourable
:
for
God
will
shortly
tread
Sathan
under
our
feet
,
through
Jesus
Christ
out
Lord
.
Amen
.
LECTIO
20.
Lead
us
not
into
temptation
,
&c.
ACcording
to
the
tenor
of
of
our
first
proposed
method
wee
have
already
spoken
unto
you
of
the
first
three
things
that
were
remarkable
in
this
Petition
,
to
wit
,
of
our
calling
,
temptation
;
of
our
enemies
,
the
world
,
the
devill
,
and
the
flesh
;
And
thirdly
of
our
fellow
souldiers
,
Jesus
.
Christ
in
the
dayes
of
his
flesh
:
our
fellow
brethren
now
Saints
in
heaven
,
and
our
fellow
brethren
here
militant
on
earth
;
It
resteth
now
that
wee
consider
and
ponder
aright
the
fourth
and
last
thing
remarkable
in
them
:
to
wit
,
who
is
our
Leader
,
and
it
is
God
,
for
to
him
,
and
to
him
alone
it
is
that
we
put
up
supplication
,
and
say
,
Lead
us
not
into
temptation
.
Now
in
handling
of
this
point
,
three
things
are
chiefly
remarkable
:
First
,
who
it
is
that
is
our
Leader
,
and
why
it
is
that
hee
is
so
called
.
Secondly
,
how
it
is
that
hee
leads
us
into
temptation
.
And
thirdly
,
whilst
hee
leads
us
into
temptation
,
whether
hee
be
guilty
of
sinne
or
no
?
The
first
thing
observable
is
,
Who
is
our
leader
;
I
answer
,
God
,
and
that
very
God
,
who
being
one
in
essence
,
is
three
in
persons
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
:
God
the
Father
is
our
leader
,
and
therefore
hee
is
called
the
Lord
of
Hosts
.
God
the
Sonne
is
our
leader
,
and
therefore
tooke
upon
him
our
flesh
,
that
in
it
,
hee
being
first
a
souldier
,
might
thereafter
become
our
leader
.
Finally
,
God
the
holy
Ghost
is
now
by
deputation
become
our
leader
,
and
therefore
it
is
written
,
That
as
many
as
are
led
by
the
Spirit
,
are
the
Sonnes
of
God
.
God
the
Father
is
our
leader
,
and
for
that
cause
is
stiled
the
Lord
of
Hosts
:
Dominus
exercituum
,
this
is
his
name
for
ever
,
and
this
is
his
memoriall
unto
all
ages
Of
all
the
titles
that
God
hath
in
scripture
,
there
is
not
one
so
often
used
by
God
himselfe
as
this
:
For
shall
wee
looke
but
upon
two
Prophets
,
Isayah
and
Ieremiah
,
and
in
them
alone
this
title
is
attributed
to
God
above
an
hundred
&
thirty
times
.
It
is
not
a
title
then
likely
to
bee
looked
upon
,
but
with
deepe
and
due
consideration
:
let
us
then
looke
upon
it
.
Our
leader
God
is
called
the
Lord
of
hostes
in
these
respects
:
first
in
respect
of
the
generall
frame
of
all
his
creatures
,
who
being
viewed
and
considered
in
a
masse
together
,
are
nothing
else
but
a
pitched
field
,
and
a
battell
set
in
aray
,
fighting
for
the
honour
of
God
,
and
the
obedience
that
is
due
unto
him
:
For
in
the
heaven
of
heavens
,
there
is
an
host
of
blessed
Angels
covering
their
faces
and
bowing
their
knees
before
his
Throne
,
singing
a
deepe
Halleluiah
,
and
casting
their
crownes
downe
at
his
feet
:
And
this
company
is
called
an
host
:
for
Luke
2.
whilst
they
appeared
to
the
sheepheards
at
the
birth
of
Christ
,
it
is
written
of
them
:
There
was
a
multitude
of
Angels
,
and
an
heavenly
host
,
praising
God
,
and
saying
,
Glory
be
to
God
on
high
,
and
to
men
on
earth
peace
and
goodwill
.
Let
us
from
that
place
looke
a
little
lower
,
and
behold
the
starry
firmament
,
that
is
above
our
heads
,
and
there
wee
shall
finde
that
hee
is
the
Lord
of
hosts
also
,
for
there
the
Sunne
,
moone
and
Starres
are
his
souldiers
,
they
fight
for
him
,
and
against
his
enemies
:
as
it
is
cleare
out
of
the
history
of
Ioshuah
,
and
Iudges
:
and
of
these
the
Prophet
Isayah
saith
,
45.12
.
speaking
of
God
,
I
,
even
I
,
have
stretched
out
the
heavens
,
and
their
host
I
have
commanded
:
but
let
us
come
a
little
lower
,
and
looke
to
the
cattle
that
walke
,
and
the
creeping
things
that
move
on
the
face
of
the
earth
,
and
all
of
these
are
both
the
host
and
army
of
God
,
fighting
for
his
obedience
,
and
treading
under
foot
those
that
rise
up
against
him
:
as
is
cleare
from
the
dust
and
ashes
of
Egypt
fighting
against
Pharo
.
Againe
,
if
wee
shall
withdraw
our
eyes
from
the
unreasonable
creature
to
man
,
who
is
indued
with
reason
,
What
I
pray
you
are
all
the
battells
,
armies
,
conflicts
,
and
skirmishes
of
nation
against
nation
,
of
kingdome
against
kingdome
,
of
country
against
country
,
of
people
against
people
,
but
the
armies
and
battells
of
the
Lord
,
the
rods
of
his
indignation
,
and
the
staffe
of
his
wrath
,
punishing
the
land
,
because
of
the
sinnes
of
them
that
dwell
therein
:
and
man
by
the
sword
of
man
for
his
iniquity
:
for
the
sword
of
a
stranger
,
is
the
revenger
of
the
quarrell
of
Gods
covenant
.
Thirdly
,
will
wee
looke
on
these
our
native
,
and
domesticke
armies
of
flesh
,
that
are
in
these
our
mortall
bodies
,
I
meane
the
ague
,
the
webbe
in
the
eye
,
the
paine
in
the
tooth
,
the
consumption
of
the
lungs
,
the
shortnesse
of
the
breath
,
the
stone
in
the
reines
,
the
tympany
of
the
belly
,
and
the
gout
in
the
feet
,
what
are
all
these
,
but
the
armies
of
God
,
and
host
of
the
Almighty
,
fighting
in
man
,
against
man
,
because
man
hath
fought
against
God
,
who
was
his
leader
?
Last
of
all
,
hee
is
Lord
of
hosts
also
in
a
spirituall
sense
:
for
he
is
our
Captaine
and
leader
in
our
spirituall
warfare
,
against
the
devill
,
the
world
,
and
the
lusts
of
our
owne
flesh
:
For
it
is
by
him
,
and
by
his
grace
alone
;
that
wee
have
either
courage
to
encounter
,
strength
to
stand
fast
,
or
patience
to
persevere
unto
the
end
.
And
as
in
this
hee
is
our
leader
and
Captaine
,
so
doth
he
also
hold
the
reines
of
our
enemies
chariots
:
it
was
hee
that
made
the
wheeles
of
Pharoes
chariots
to
fall
off
.
It
was
he
that
threw
the
stone
at
the
fore-head
of
Goliah
:
It
was
hee
that
smote
the
Philistines
with
the
jawbone
of
an
Asse
.
It
was
hee
that
thrust
the
dart
through
Achabs
brigandine
:
and
it
was
he
alone
that
put
a
bridle
in
the
lips
of
Zenacharih
,
and
a
hooke
in
his
nostrels
:
and
finally
it
is
hee
,
and
hee
alone
,
who
for
our
sakes
by
death
hath
destroyed
him
who
hath
the
power
of
death
,
that
is
,
the
devill
;
and
hath
put
into
our
mouth
that
tryumphant
song
of
victory
,
O
death
where
is
thy
sting
,
O
grave
where
is
thy
victory
?
Blessed
be
God
the
Father
through
Iesus
Christ
our
Lord
,
in
all
these
things
we
are
more
then
Conquerers
,
because
our
leader
hath
loved
us
with
a
love
unspeakable
in
Jesus
Christ
.
In
this
manner
then
is
God
the
Father
our
leader
,
yet
not
hee
alone
:
as
hee
is
the
Father
,
this
his
authority
hee
hath
given
and
derived
from
him
to
his
Son
,
our
Redeemer
,
according
as
it
is
written
,
All
power
is
given
mee
both
in
heaven
and
in
earth
.
And
that
we
may
know
more
perfectly
how
our
Redeemer
Jesus
is
become
our
leader
,
look
I
pray
you
on
the
severall
parts
&
periods
of
his
Commandement
,
&
authority
given
unto
him
in
our
flesh
,
and
for
our
sake
:
for
it
was
either
preordained
before
time
,
prosecuted
in
time
,
or
shall
be
perfected
after
all
time
,
when
time
shall
be
no
more
.
Before
time
,
he
was
preordained
to
be
our
leader
:
for
it
is
not
only
written
,
that
in
him
it
hath
pleased
the
Father
before
the
foundations
of
the
world
were
laid
,
to
chuse
us
to
be
heires
of
glory
:
But
also
it
was
told
by
the
Apostle
St
Peter
,
that
of
all
his
sufferings
,
nothing
did
befall
him
,
but
that
which
was
preordained
to
befall
him
by
the
secret
counsell
and
eternall
purpose
of
God
.
Hee
was
also
sent
in
time
to
be
our
leader
,
and
that
in
many
severall
points
of
accomplishment
:
for
first
hee
is
promised
,
secondly
prefigured
,
thirdly
that
the
prefiguration
might
bee
made
relative
to
the
promise
,
the
promise
is
reiterated
;
fourthly
,
lest
man
should
have
fainted
under
the
expectation
of
the
promise
,
hee
is
sent
in
the
fulnesse
of
time
.
First
,
hee
was
promised
to
bee
our
leader
,
and
Captaine
,
in
Paradise
,
I
will
put
an
emnity
betwixt
thy
seed
,
and
the
seed
of
the
woman
,
he
shall
bruise
thy
head
,
but
thou
shalt
bruise
his
heele
.
Secondly
;
as
hee
was
promised
,
so
hee
was
as
also
prefigured
to
bee
our
Captaine
.
And
though
by
many
prefigurations
,
yet
by
none
more
lively
,
then
by
those
of
Phares
and
Zares
:
Ishmael
and
Isaack
:
Iacob
and
Esau
:
Of
all
which
,
it
may
bee
truly
said
,
The
elder
shall
serve
the
yonger
.
Thirdly
,
as
hee
was
prefigured
,
so
also
was
the
prefiguration
strengthened
by
a
new
promise
,
for
to
this
effect
was
it
said
.
The
branch
of
David
,
the
stemme
of
lesse
,
the
sonne
of
a
virgin
,
and
the
Emanuel
of
God
,
promised
under
the
Law
by
the
Prophets
.
Fourthly
,
lest
the
fainting
hearts
of
men
should
have
perished
under
the
weight
of
their
expectation
,
in
the
fulnesse
of
time
hee
was
sent
in
our
flesh
,
first
to
play
the
part
of
a
souldier
in
himselfe
,
and
then
to
become
a
leader
,
and
Captaine
to
us
.
That
in
the
dayes
of
his
flesh
hee
was
a
souldier
,
it
is
cleare
;
for
it
is
written
,
Hee
offered
up
strong
cryes
and
supplications
,
and
was
heard
in
that
which
hee
feared
.
That
in
his
ascention
he
became
our
Captaine
;
it
is
sure
also
:
for
it
is
written
,
Hee
led
captivity
captive
,
and
gave
gifts
unto
men
.
Finally
,
that
in
the
end
of
time
,
hee
shall
bee
our
Captaine
and
leader
,
it
is
manifest
also
,
in
that
which
is
written
,
When
hee
had
su●dued
all
things
under
his
feet
,
then
hee
shall
give
up
the
kingdome
to
his
Father
,
that
the
Father
may
be
all
in
all
.
Thus
both
the
Father
and
the
Sonne
are
our
leaders
.
Now
as
this
relation
is
founded
in
the
person
of
the
Father
,
and
from
him
derived
unto
the
Sonne
,
So
also
from
them
both
by
way
of
Economy
,
it
is
derived
unto
the
Holy
Ghost
:
for
it
is
written
,
Rom.
8.
So
many
as
are
lead
by
the
Spirit
of
God
,
are
the
Sonnes
of
God
.
And
againe
,
It
is
expedient
that
I
goe
from
you
to
the
Father
,
for
unlesse
I
goe
to
the
Father
,
the
Comforter
shall
not
come
to
you
.
But
when
I
shall
send
the
Comforter
from
the
Father
unto
you
,
hee
shall
lead
you
in
all
truth
,
and
comfort
you
in
all
your
adversities
.
But
that
his
authority
,
and
government
may
bee
the
better
felt
of
us
,
learne
I
pray
you
to
know
,
that
the
alligory
of
his
government
is
fitting
to
command
mans
obedience
,
either
as
hee
is
a
pilgrim
,
or
as
hee
is
a
souldier
:
for
whether
hee
lead
us
as
pilgrims
,
in
an
unknowne
way
,
or
as
weake
souldiers
in
our
hard
conflict
,
his
operations
to
us
,
and
in
us
are
threefold
.
For
he
leadeth
us
Monendo
,
movendo
,
&
removende
:
that
is
to
say
,
he
forewarneth
us
,
hee
incourageth
us
,
and
hee
removeth
something
from
us
.
If
wee
looke
on
our selves
as
pilgrims
,
and
so
hee
first
forewarneth
us
of
the
difficulties
of
the
way
:
for
it
is
written
,
Strait
and
narrow
is
the
way
,
that
leadeth
unto
life
,
and
few
there
bee
that
enter
in
thereat
.
Againe
,
Through
manifold
tribulations
we
must
enter
into
the
Kingdome
of
God
.
And
as
hee
forewarneth
us
,
so
also
hee
leadeth
us
by
moving
us
,
for
hee
not
onely
calleth
upon
us
,
Come
unto
mee
all
yee
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
:
But
also
when
wee
fall
,
hee
lifteth
us
up
againe
,
and
whom
hee
loveth
hee
loveth
to
the
end
,
and
whom
hee
once
taketh
by
the
hand
,
none
can
take
them
out
againe
.
Finally
hee
removeth
the
impediments
of
our
journey
out
of
the
way
,
for
howsoever
he
suffer
us
to
be
tempted
for
a
while
,
yet
with
the
temptation
hee
giveth
us
the
issue
,
that
wee
may
beare
it
.
Againe
,
if
wee
looke
on
our selves
as
souldiers
,
in
〈◊〉
Christian
warfare
,
hee
useth
the
same
operations
in
us
.
He
first
forewarneth
us
of
our
danger
:
whosoever
would
live
godlily
must
suffer
persecution
for
the
testimony
of
Jesus
.
Hee
incourageth
us
also
to
the
fight
.
In
the
world
ye
shall
have
trouble
,
but
in
mee
yee
shall
have
peace
:
Bee
yee
therefore
of
good
comfort
,
for
I
have
overcome
the
world
.
Finally
,
hee
removeth
our
adversaries
from
us
:
for
howsoever
for
our
triall
and
exercise
,
he
suffer
us
to
bee
hardly
assaulted
for
a
while
,
yet
in
the
end
hee
treadeth
Sathan
under
foot
,
and
crowneth
our
soules
,
not
onely
with
victory
,
but
also
with
salvation
.
Vse
.
Now
then
seeing
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
are
our
leaders
,
both
in
our
pilgrimage
,
and
spirituall
conflict
,
it
should
both
humble
and
comfort
us
:
humble
us
in
that
wee
cannot
walke
without
a
guide
;
Noah
was
stronger
then
wee
,
but
when
hee
forgot
his
guide
,
he
fell
.
Sampson
was
stronger
then
wee
,
but
when
hee
forsooke
his
guide
,
hee
fell
.
Salomon
was
wiser
then
wee
but
when
hee
forsooke
his
guide
,
he
fell
.
David
was
holier
then
wee
,
but
forsaking
his
guide
,
hee
fell
.
Peter
was
more
stedfast
then
wee
,
and
yet
forsaking
his
guide
,
hee
fell
,
Israel
was
a
people
elected
and
chosen
beyond
and
before
us
,
but
because
they
forgot
the
guide
of
their
youth
,
therefore
they
were
left
to
themselves
,
to
do
the
things
that
were
not
convenient
,
and
received
such
recompence
of
their
errour
,
as
was
meet
.
It
becommeth
all
of
us
therefore
,
whilst
wee
thinke
that
wee
stand
,
to
take
heed
that
wee
fall
not
.
And
to
say
to
God
,
as
the
Eunuch
said
to
Philip
,
How
can
I
understand
without
a
guide
?
Send
out
therefore
,
O
Lord
,
the
light
of
thy
truth
,
and
let
thy
good
spirit
lead
us
into
the
land
of
thy
righteousnesse
.
Againe
,
as
this
should
humble
us
,
so
should
it
also
comfort
us
in
the
day
of
our
spirituall
conflict
.
For
as
the
marches
of
Israell
were
ordered
in
the
wildernesse
,
so
should
our
marches
be
ordered
here
on
earth
.
When
they
were
to
march
by
day
,
the
Lord
went
before
them
,
in
the
piller
of
a
cloud
,
and
by
night
in
a
piller
of
fire
.
When
they
marched
,
it
was
said
,
Arise
,
O
God
,
and
let
thine
enemier
be
confounded
.
And
when
they
rested
,
it
was
said
,
Returne
,
O
Lord
to
the
thousands
of
Israel
.
Their
walke
was
long
,
their
journey
was
wearisome
,
but
this
comforted
them
,
that
they
had
a
good
leader
.
It
is
even
so
withus
:
wee
are
brought
blessed
bee
God
,
from
the
bondage
of
an
oppressing
Pharo
,
and
a
turmoiling
Egypt
,
where
our
way
is
thorny
,
and
our
adversaries
are
many
,
and
surely
,
unlesse
our
eyes
were
towards
our
leader
,
there
should
bee
no
more
spirit
left
in
us
.
But
this
is
our
comfort
in
which
we
should
alwayes
joy
,
and
continually
rejoyce
,
that
our
God
the
Lord
of
Hosts
is
our
leader
.
That
our
Redeemer
Christ
Jesus
hath
beene
our
fellow
souldier
,
and
is
now
our
Captaine
;
And
that
the
holy
Ghost
the
Comforter
is
our
Generall
,
and
goeth
out
and
in
before
us
,
and
fighteth
in
us
,
and
for
us
.
Why
should
not
wee
then
submit
our selves
to
this
Regiment
?
The
world
is
led
by
another
spirit
:
for
the
spirit
that
dwelleth
in
us
,
lusteth
after
envy
.
But
blessed
is
the
man
who
is
led
by
God
,
and
his
good
Spirit
:
for
whosoever
are
led
by
the
Spirit
of
God
,
are
the
Sonnes
of
God
,
and
if
wee
be
sonnes
,
then
also
shall
wee
bee
heires
,
and
fellow
heires
with
Jesus
Christ
,
and
made
partakers
of
his
glory
.
But
now
my
brethren
pardon
mee
,
for
I
have
spent
a
great
deale
of
time
in
teaching
you
who
is
your
leader
.
The
second
question
is
,
how
he
can
lead
us
into
temptation
.
The
answer
hereof
ariseth
from
the
word
by
which
our
government
and
leading
is
represented
to
us
.
For
it
is
thus
in
the
originall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
where
if
wee
shall
looke
aright
on
the
word
wee
shall
finde
it
composed
of
two
severall
particles
of
compositition
,
and
an
originall
verbe
subjoyned
to
them
.
The
particles
of
composition
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
verbe
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
lead
:
but
the
particles
of
composition
added
,
and
prefixed
to
it
altereth
the
signification
thereof
very
much
.
The
first
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
to
,
the
second
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
in
.
So
that
whilst
this
manuduction
and
government
in
the
day
of
spirituall
combate
of
a
Christian
is
attributed
to
God
,
it
importeth
three
things
unto
us
from
the
word
it selfe
.
First
a
leading
into
temptation
.
Secondly
,
a
leading
in
temptation
.
Thirdly
,
upon
the
which
from
the
necessity
of
his
goodnesse
,
must
follow
a
leading
out
againe
,
according
to
that
which
is
written
,
Hee
suffereth
us
not
to
bee
tempted
above
our
power
,
but
with
the
temptation
,
hee
giveth
us
the
issue
,
that
wee
may
be
able
to
beare
it
.
The
first
part
of
this
conduct
is
safe
:
the
second
is
gracious
:
the
third
is
glorious
;
without
the
assured
support
and
presence
of
God
,
these
three
are
like
the
waters
of
Marah
,
turned
bitter
:
or
like
the
potage
of
the
children
of
the
Prophets
,
There
is
death
in
the
pot
.
For
if
man
or
Sathan
lead
to
temptation
,
it
is
doubtfull
;
if
they
shall
lead
into
temptation
it
is
dangerous
:
and
if
they
cannot
lead
out
of
temptation
,
it
is
desperate
.
Opposing
therefore
the
weaknesse
of
man
to
the
strength
of
God
,
and
the
malice
of
Sathan
to
the
love
of
God
,
it
cannot
but
bee
well
said
by
man
to
God
,
Lead
us
not
into
temptation
,
not
deprecating
any
part
of
the
composition
,
but
his
desertion
in
the
verbe
.
To
cleare
this
;
know
that
to
lead
a
man
into
temptation
is
safe
:
for
this
cause
St
Iames
saith
,
My
brothren
,
count
it
for
exceeding
joy
,
when
you
fall
into
diverse
temptations
:
for
this
is
onely
to
present
anobject
of
temptation
to
man
,
or
to
lead
man
to
encounter
with
an
object
of
temptation
.
Against
this
we
do
not
al
waies
pray
,
for
it
is
safe
&
good
for
us
so
to
be
exercised
at
sometimes
,
it
maketh
us
watch
over
our
senses
to
make
a
covenant
with
our
eyes
,
and
with
David
to
pray
,
Lord
turne
away
mine
eies
from
beholding
vanity
.
To
lead
a
man
into
temptation
is
gracious
:
for
as
meat
is
to
the
hungry
,
or
drinke
to
the
thirsty
,
or
light
to
the
prisoner
;
so
is
helpe
and
support
to
the
combatant
.
What
other
comfort
I
pray
you
had
David
in
his
conflict
with
Goliah
then
this
,
that
God
was
with
him
in
his
temptation
?
I
come
not
against
thee
in
mine
owne
name
,
but
in
the
name
of
the
Lord
of
Hosts
,
who
delivered
into
my
hand
the
Beare
,
and
the
Lyon
,
hee
will
also
deliver
thee
this
day
into
my
hand
.
But
O
take
heed
my
hearts
,
howsoever
to
be
led
to
temptation
may
be
safe
,
to
be
led
in
temptation
be
gracious
,
yet
except
God
lead
us
out
again
,
it
cannot
any
way
bee
glorious
for
us
:
for
if
hee
lead
us
not
out
againe
hee
leaveth
us
in
it
,
and
woe
bee
to
us
when
hee
so
forsaketh
us
,
and
leaveth
us
to
our selves
:
for
in
so
doing
wee
shall
surely
forsake
him
and
perish
.
So
that
this
is
sure
,
whilst
we
say
,
Lead
us
not
into
temptation
,
wee
do
not
begge
of
God
,
that
hee
would
not
suffer
the
objects
of
temptation
to
bee
presented
before
us
,
but
this
only
,
that
whilst
we
are
in
the
conflict
,
hee
would
not
leave
us
alone
,
but
rather
that
hee
would
say
to
us
,
as
Iacob
said
to
his
sonne
God
,
a
troop
shall
fight
against
him
,
but
he
shall
overcome
them
at
the
last
?
But
thou
wilt
say
to
mee
,
O
man
,
How
,
or
by
what
meanes
can
,
or
doth
God
lead
a
man
to
temptation
?
I
answer
,
by
foure
meanes
First
,
by
a
procured
desertion
.
Secondly
,
by
a
continuall
subduction
.
Thirdly
,
by
a
righteous
tradition
.
Fourthly
,
by
a
necessary
induration
.
By
a
deserved
desertion
;
for
whilst
wee
quench
,
and
grieve
the
Spirit
of
God
by
our
sinnes
,
it
is
a
righteous
thing
with
the
Lord
to
draw
his
grace
from
us
,
that
by
our
falls
,
we
may
learne
to
intertaine
his
grace
by
which
wee
stand
.
Secondly
,
by
a
continued
subduction
,
which
howsoeit
bee
but
one
,
and
the
selfe
same
desertion
,
yet
is
different
in
degree
,
and
more
fearefull
because
of
the
continuance
.
Thus
hee
dealt
with
the
Gentiles
.
Rom.
1.
Thirdly
,
by
a
righteous
tradition
,
when
men
have
abused
his
long
suffering
patience
,
he
gives
them
over
to
the
efficacie
of
errour
,
and
to
the
malice
of
Sathan
to
bee
led
by
him
at
his
will
:
so
hee
dealt
with
Saul
.
2.
Sam.
24.4
.
And
last
of
all
by
an
uncurable
induration
,
for
Sathan
having
gotten
entry
in
a
sinner
,
thus
walking
in
the
way
of
errour
,
hee
maketh
his
heart
daily
harder
and
harder
,
till
out
of
the
hardnesse
of
his
heart
that
cannot
repent
,
hee
heape
up
wrath
to
himselfe
against
the
day
of
wrath
.
But
thou
wilt
yet
enquire
,
why
doth
God
lead
some
men
into
temptation
,
and
out
again
,
and
others
he
leadeth
not
onely
in
Temptation
,
but
also
leaveth
them
in
it
?
To
this
I
answer
,
Tu
homo
à
me
petis
causam
,
&
ego
quoque
homo
sum
:
sed
audiamus
ambo
Apostolum
dicentem
,
O
home
,
tu
quis
es
?
melior
est
fidelis
ignorantia
,
quam
temeraria
scientia
.
Quaere
merito
,
non
invenies
nisi
poenam
.
O
altitudo
!
Petrus
negat
,
latro
credit
.
O
altitudo
!
tu
disputa
,
ego
credam
:
tu
ratiocinare
,
ego
mirabor
:
sed
cave
,
ne
dum
doctores
quaeras
,
presumptores
invenias
.
August
.
de
verb.
Apost.
Serm.
20.
So
then
the
answer
is
full
.
Even
so
,
O
Father
,
because
it
hath
so
pleased
thee
:
For
hee
hath
mercy
on
whom
hee
will
have
mercy
,
and
whom
hee
will
he
hardeneth
.
LECTIO
21.
But
deliver
us
from
evill
.
WEe
have
already
spoken
of
the
first
part
of
this
Petition
,
which
was
deprecatory
:
wee
come
now
to
speake
of
the
second
part
,
which
is
supplicatory
,
and
contained
in
these
words
,
But
deliver
,
&c.
For
explication
whereof
there
are
foure
things
considerable
.
1.
Our
captivity
.
2.
Who
,
and
how
are
they
captives
.
3.
The
deliverance
or
release
.
4.
The
deliverer
or
redeemer
.
Our
captivity
is
evill
.
The
captives
are
imported
in
the
word
us
:
the
release
in
the
word
deliver
:
the
deliverer
must
bee
understood
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
Before
wee
enter
into
the
delineation
of
the
first
,
to
wit
,
our
captivity
,
it
is
requisite
that
wee
looke
a
little
on
the
tye
by
which
these
words
are
knit
to
the
former
.
And
for
clearing
hereof
wee
must
know
,
that
as
it
is
in
the
matter
of
physick
or
military
art
,
so
it
is
in
the
spirituall
diseafes
,
or
conflicts
of
the
soule
.
True
physicke
hath
two
parts
,
the
one
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
first
preserveth
our
health
by
good
dyet
,
and
so
preventeth
our
diseases
before
they
come
:
the
other
by
medicine
expelleth
and
purgeth
away
diseases
after
they
be
come
:
It
is
so
in
the
diseases
of
the
soule
.
The
preventing
grace
of
God
leadeth
us
not
into
temptation
.
The
fellow-working
,
or
second
grace
,
delivereth
us
from
evill
.
Againe
,
as
it
is
in
the
discipline
of
warre
here
on
earth
,
so
it
must
bee
with
the
soule
.
In
a
battell
and
conflict
on
earth
,
our
Generall
and
Leader
must
first
be
carefull
that
wee
fall
not
before
our
enemy
.
And
secondly
,
if
we
fall
,
and
be
taken
captive
,
it
is
his
part
to
bee
carefull
to
pay
our
ransome
;
and
deliver
us
from
the
captivity
and
tyranny
of
our
enemie
.
It
is
so
with
us
also
in
the
spirituall
fight
,
and
conflicts
of
the
soule
:
Our
leader
should
not
onely
be
carefull
,
that
wee
get
not
the
foile
,
but
also
if
wee
bee
put
to
the
rowte
,
and
taken
captives
of
our
enemies
,
it
becommeth
him
to
be
carefull
to
redeeme
and
ransome
us
out
of
the
hands
of
all
those
to
whom
wee
were
prisoners
and
captives
I
hope
now
by
these
two
similitudes
you
understand
the
conjunction
and
tye
that
is
betwixt
this
part
of
the
Petition
and
the
former
.
For
if
we
shall
looke
upon
our selves
,
as
being
sick
and
diseased
in
soule
:
two
things
are
requisite
for
our
health
and
cure
.
First
,
our
physician
should
prescribe
us
a
dyet
,
whereby
our
disease
may
bee
prevented
.
This
is
done
and
prescribed
in
the
words
,
Lead
us
not
into
temptation
.
The
other
thing
which
the
Doctor
of
our
soules
oweth
us
,
is
medicine
,
potions
,
plaisters
and
purgations
to
cure
us
of
the
sicknesse
we
are
falne
in
:
and
this
he
promiseth
to
do
unto
us
whilst
he
delivereth
us
from
all
evill
.
Againe
,
wilt
thou
looke
on
thy selfe
as
a
souldier
in
the
field
of
Jesus
,
fighting
against
the
spirituill
enemies
of
thy
soule
,
thy
leader
Christ
Jesus
promiseth
thee
two
things
.
First
,
that
though
thou
stumble
before
the
enemy
,
yet
thou
shalt
not
fall
:
This
hee
promiseth
in
these
words
,
Leadus
not
&c.
Secondly
,
he
promiseth
,
that
if
at
any
time
thou
fall
and
get
the
foile
,
and
be
taken
captive
,
and
prisoner
,
yet
he
will
not
let
thee
dye
in
prison
,
no
,
hee
will
redeeme
thee
,
and
ere
any
of
thine
enemies
,
sinne
,
death
,
or
condemnation
tryumph
over
thee
,
he
will
lay
his
owne
life
downe
for
thee
,
and
his
heart
blood
as
a
ransome
for
thy
deliverance
:
and
this
hee
promiseth
in
these
words
,
But
deliver
us
from
evill
.
Vse
.
Now
from
this
,
in
a
word
it
is
evident
,
that
man
by
nature
is
a
wofull
and
dolorous
creature
,
sicke
and
diseased
,
dead
in
sinnes
and
trespasses
,
and
so
much
the
more
heavily
sicke
,
and
desperately
diseased
,
that
hee
militateth
against
his
physician
,
yet
the
reason
is
,
hee
feeleth
not
the
soare
,
and
like
one
transported
in
the
fury
of
his
passion
,
hee
cannot
tell
where
his
paine
holds
him
.
But
here
is
the
riches
of
the
mercy
of
our
God
,
and
physician
:
hee
preventeth
us
with
his
cure
,
and
not
onely
that
,
but
also
prescribeth
helpes
against
our
recidivations
and
relapses
.
This
the
woman
of
Samaria
felt
,
when
shee
knew
not
the
grace
of
God
,
nor
who
it
was
spake
to
her
,
by
seeking
a
drinke
of
pure
water
,
he
prevented
her
,
and
gave
her
a
drinke
of
the
well
of
the
water
of
life
.
Thus
he
prevented
the
man
at
the
poole
of
Bethesda
.
Thus
hee
prevented
us
all
in
the
loines
of
our
first
parent
,
Adam
,
where
art
thou
.
And
againe
when
our
father
was
an
Amorite
,
and
out
mother
an
Hetyte
:
when
our
haire
was
not
cut
,
nor
our
nailes
pared
;
when
wee
were
wallowing
in
our
blood
,
and
were
neither
washed
with
water
,
nor
softened
with
oyle
,
hee
came
by
,
and
preventing
us
with
his
love
,
said
to
us
,
live
,
and
made
us
live
,
and
only
because
of
his
word
,
commanding
us
to
live
,
and
therefore
wee
lived
.
Seeing
then
whilst
wee
are
sicke
and
diseased
in
soule
,
hee
preventeth
us
with
his
unexpected
cure
:
seeing
also
whilst
wee
are
taken
prisoners
,
hee
preventeth
us
with
our
undeserved
ransome
;
what
are
wee
that
wee
should
either
proudly
reject
,
or
faithlesly
distrust
the
Ocean
of
his
goodnesse
?
There
bee
some
I
know
,
that
hearing
of
this
preventing
grace
,
will
proudly
lay
this
conclusion
,
that
they
will
continue
still
in
sin
that
grace
may
abound
.
But
knowest
not
thou
,
O
vaine
man
,
that
the
long
suffering
patience
of
God
should
lead
thee
to
repentance
:
and
that
if
thou
tread
the
blood
of
the
covenant
under
thy
feet
,
that
blood
which
speaketh
better
things
then
the
blood
of
Abel
to
the
righteous
,
shall
speak
judgement
to
thee
,
even
a
judgement
intolerable
&
incurable
.
Know
again
,
thou
that
art
weake
in
faith
;
that
that
sicknesse
and
disease
cannot
befall
thy
soule
,
that
should
make
thee
distrust
the
Physician
,
whose
love
hath
prevented
thee
with
an
unexpected
cure
.
Whilst
hee
was
in
our
flesh
,
hee
quickned
three
sorts
of
dead
:
the
Centurians
daughter
;
the
widows
sonne
;
and
Lazarus
three
dayes
dead
:
and
all
to
make
thee
strong
in
faith
.
Why
wrongest
thou
him
?
first
in
his
justice
,
by
sinning
against
him
;
and
next
in
his
mercy
by
distrusting
his
goodnesse
?
No
,
no
,
beleeve
him
under
hope
,
and
aganst
hope
,
and
thou
shalt
finde
that
thy
expectation
shall
not
want
his
reward
:
for
hee
that
said
to
thee
,
Call
upon
mee
in
the
day
of
thy
trouble
,
and
I
will
deliver
thee
,
shall
surely
deliver
thee
:
And
thy
ransome
shall
not
be
wanting
to
thee
,
if
thy
faith
bee
not
wanting
to
thy selfe
.
Now
having
spoken
thus
much
concerning
the
tye
of
this
part
of
the
Petition
with
the
former
,
it
followeth
now
that
wee
looke
on
the
words
,
and
these
foure
things
considerable
in
them
.
I
was
telling
you
before
in
my
last
Sermon
,
that
wee
are
souldiers
fighting
under
the
banner
of
Jesus
,
who
being
the
leader
and
Generall
of
our
army
,
here
telleth
us
,
that
the
fight
is
desperate
:
for
if
wee
dye
not
,
and
perish
in
the
conflict
,
yet
the
best
souldier
that
ever
carryed
armes
,
(
except
Jesus
Christ
)
hath
beene
taken
captive
:
this
figuratively
he
calleth
evill
,
&
he
teacheth
us
to
pray
against
the
same
,
whilst
he
saith
,
But
deliver
us
from
evill
.
That
wee
may
understand
this
evill
the
better
,
wee
must
looke
on
the
opposite
thereof
,
which
is
good
:
Know
therefore
that
there
is
a
twofold
good
,
one
personall
,
another
reall
.
The
personall
good
is
hee
who
is
the
fountaine
and
welspring
of
all
goodnesse
,
both
in
himselfe
,
and
also
in
the
creature
.
This
is
God
,
who
is
not
onely
good
,
but
goodnesse
it selfe
;
nothing
beside
him
can
truly
bee
called
good
.
And
for
this
cause
Christ
said
,
There
is
none
good
but
one
,
that
is
God
.
Matt.
19.
The
reall
good
is
that
which
is
communicated
from
the
fountaine
to
the
streames
,
from
the
root
to
the
branches
,
from
the
head
to
the
members
.
This
is
also
twofold
,
naturall
,
or
morall
.
The
naturall
good
is
that
which
God
hath
communicated
to
all
his
creatures
by
vertue
of
their
creation
:
For
God
beheld
the
things
which
hee
had
made
,
and
behold
they
were
all
very
good
.
This
goodnesse
being
considered
in
the
creature
,
is
called
Vestigium
deitatis
,
the
character
of
the
deity
,
for
by
vertue
hereof
it
is
,
that
whatsoever
perfection
wee
finde
in
the
creature
,
wee
call
it
good
,
because
in
this
,
and
by
this
,
it
expresseth
the
Creator
,
who
in
himselfe
is
absolutely
good
,
in
so
farre
as
a
finite
creature
can
expresse
an
infinite
and
incorruptible
Creator
.
The
morall
good
is
that
which
God
hath
communicated
to
man
,
in
making
him
a
reasonable
soule
,
a
good
so
much
the
more
excellent
then
that
of
nature
,
by
how
much
man
is
more
eminent
then
the
beast
,
and
reason
more
excellent
then
life
or
sense
.
Well
then
,
the
creature
is
naturally
good
:
Man
is
both
naturally
and
morally
good
.
But
wee
must
know
a
little
further
;
that
the
morall
good
concredited
to
man
is
twofold
;
it
is
either
Bonum
obedientiae
,
or
benum
praemij
:
the
good
of
obedience
,
or
the
good
of
reward
.
The
good
of
obedience
carrying
a
reference
to
the
commandement
of
God
,
is
more
then
Vestigium
deitatis
;
for
surely
it
is
Ipsa
imago
Dei
,
his
true
and
lively
character
:
for
by
the
obedience
which
wee
give
to
the
Commandements
of
God
,
wee
shew
our selves
to
be
the
sonnes
of
God
,
and
that
by
the
grace
of
his
spirit
wee
are
begotten
againe
,
to
bee
conformed
to
his
image
.
The
other
,
to
wit
,
the
good
of
reward
,
is
the
free
donation
of
grace
to
us
in
this
life
;
or
of
glory
in
the
life
to
come
.
To
both
which
wee
may
adde
the
good
use
of
all
the
good
creatures
of
God
:
for
godlinesse
is
great
gaine
,
having
allotted
to
it
,
not
onely
the
promises
of
this
life
,
but
also
of
that
which
is
to
come
.
Now
that
I
may
bee
found
in
my
text
,
seeing
I
have
shewed
you
how
many
sorts
of
good
and
goodnesse
there
is
,
let
us
looke
now
by
way
of
opposition
,
and
know
the
nature
of
evill
,
for
this
is
common
in
the
Schooles
,
Quot
modis
unum
oppositorum
,
tot
modis
dicitur
&
alterum
.
Evill
then
,
is
either
personall
or
reall
:
the
personall
evill
must
be
opposite
to
the
personall
good
.
God
was
,
and
is
the
absolute
and
personall
good
:
Sathan
must
then
be
the
great
(
though
not
the
absolute
)
evill
.
The
absolute
evill
I
will
not
call
him
,
for
hee
was
good
by
creation
,
and
as
hee
remaineth
yet
in
his
nature
and
essence
a
creature
,
hee
remaineth
still
good
:
but
the
prime
and
chiefe
evill
of
the
world
hee
is
both
in
respect
of
himselfe
and
man
.
The
reall
evill
cannot
bee
given
in
true
termes
of
opposition
,
opposed
to
the
reall
good
:
for
that
was
either
naturall
or
morall
:
Now
to
say
,
that
there
is
any
creature
naturally
evill
,
wee
cannot
,
for
they
are
by
nature
created
good
,
onely
the
ill
which
is
in
the
creature
is
morall
,
for
the
beeing
or
essence
of
the
creature
is
good
,
whatsoever
is
vitious
or
peccant
in
the
creature
is
bad
,
because
of
the
bad
quality
thereof
.
In
man
then
,
as
in
a
reasonable
creature
there
are
two
evills
:
one
of
disobedience
,
another
of
punishment
,
opposed
to
the
good
of
obedience
and
reward
.
The
evill
of
disobedience
we
call
malum
culpae
;
the
evill
of
punishment
Malum
poenae
.
The
first
is
simply
and
absolutely
evill
,
because
it
is
repugnant
to
the
will
of
God
,
and
contrary
to
his
law
.
The
last
is
not
so
,
but
conditionally
evill
,
to
wit
,
in
respect
of
us
,
because
it
seemeth
so
to
our
taste
:
for
howsoever
the
evil
of
punishment
seemes
evill
to
man
,
yet
it
is
not
so
in
respect
of
God
,
in
whose
presence
,
and
by
whose
providence
this
malum
poenae
is
bonum
justiciae
,
the
evill
of
punishment
is
the
good
of
his
justice
.
But
thou
wilt
enquire
,
O
man
,
seeing
there
be
so
many
sorts
of
evill
,
what
evill
is
it
that
we
pray
against
here
?
I
answer
,
wee
pray
only
against
the
evill
of
sinne
:
For
the
clearing
whereof
know
,
that
there
is
a
fourefold
combination
,
and
mutuall
reciprocation
betwixt
good
and
evill
.
First
,
the
good
of
good
.
Secondly
,
the
ill
of
good
.
Thirdly
,
the
good
of
ill
.
fourthly
,
the
ill
of
ill
.
The
good
of
good
,
is
that
benefit
which
man
reapeth
of
all
the
creatures
of
God
;
health
,
wealth
,
peace
,
liberty
,
instruction
of
the
soule
by
the
ministrie
of
the
word
.
The
ill
of
good
,
is
that
detriment
and
harme
which
the
wicked
of
the
world
reape
out
of
the
benefits
and
blessings
of
God
:
for
whilst
hee
maketh
his
Sunne
to
shine
upon
them
,
his
raine
to
fall
on
them
,
his
creatures
to
feed
them
,
and
his
word
to
bee
preached
to
them
,
though
these
things
be
good
of
themselves
,
yet
the
wicked
get
no
good
,
but
evill
by
them
:
for
by
these
bodily
and
temporall
favours
,
they
are
made
inexcusable
,
and
by
his
spirituall
mercies
their
condemnation
is
aggravated
.
The
good
of
evill
,
is
that
good
,
which
the
Lord
as
a
wise
Physician
extracteth
out
of
the
evills
of
this
life
which
befall
them
:
for
as
the
physician
maketh
of
a
viper
,
a
soveraigne
remedy
,
and
as
Sampsons
dead
lyon
afforded
him
a
honey
combe
:
so
the
Lord
out
of
the
worst
and
baddest
estate
that
can
befall
his
servants
,
he
worketh
their
good
.
Their
bodily
hunger
teacheth
them
a
spirituall
hunger
,
their
bodily
thirst
,
to
thirst
after
righteousnesse
;
their
poverty
teacheth
them
to
be
rich
in
grace
;
their
nakednesse
to
bee
clothed
with
salvation
:
and
all
their
crosses
and
corrections
whatsoever
,
sealeth
to
them
their
adoption
,
increaseth
their
patience
,
and
assureth
them
that
their
soules
shall
be
safe
in
the
day
of
the
Lord
Jesus
.
Last
of
all
,
the
evill
of
evill
,
is
that
damage
and
harme
which
the
wicked
sustaine
by
suffering
the
evill
of
this
life
:
for
by
the
evill
of
sinne
their
hearts
are
hardened
,
the
custome
of
sinne
taking
away
the
conscience
of
sinne
:
and
by
the
evill
of
punishment
their
condemnation
is
sealed
to
them
;
for
whatsoever
they
suffer
in
this
life
,
is
but
an
earnest
penny
of
their
after
suffering
,
and
a
sure
fore-runner
of
that
worme
which
dyeth
not
,
and
of
that
fire
which
goeth
not
out
againe
.
So
that
whilst
wee
say
,
Deliver
ui
from
evill
,
our
meaning
is
,
deliver
us
,
O
Lord
,
from
Sathan
,
the
author
of
sinne
,
from
sinne
it selfe
,
the
first
borne
of
Sathan
:
and
from
condemnation
the
stipend
and
wages
of
sinne
.
And
as
for
the
outward
rods
,
compose
them
so
to
us
,
that
they
may
not
harden
our
hearts
in
sinne
,
nor
seale
to
us
our
condemnation
.
And
to
this
interpretation
of
evill
antiquity
giveth
assent
:
for
St
Chrysostome
writing
upon
Matth.
13.19
.
where
Christ
calleth
the
devill
The
evil
one
,
saith
,
Malum
hic
diabolum
vocat
,
docens
nos
cum
eo
praelium
habere
nullo
unquam
tempore
dirimendum
:
cum
tamen
non
sit
natura
.
St
Ambrose
expoundeth
it
both
of
the
devill
,
and
of
sin
:
Libera
nos
à
malo
,
dum
hoc
petimus
,
petit
unusquisque
,
ut
à
malo
,
hoc
est
,
à
diabolo
&
peccato
liberetur
.
Finally
,
St
August
.
is
of
the
same
opinion
,
whilst
hee
telleth
us
Christus
non
liberabit
nos
a
barbaris
,
sed
à
diabolo
,
&
peccato
,
&
peccati
stipendio
.
Now
having
spoken
at
length
to
you
concerning
our
captivity
to
Sathan
,
sinne
,
and
condemnation
:
It
is
requisite
that
wee
looke
on
the
captives
,
and
these
are
wee
:
for
wee
say
,
deliver
us
.
For
the
better
understanding
whereof
,
wee
must
know
,
that
captives
are
of
two
sorts
,
either
Captivi
nati
,
or
else
Captivi
facti
:
captives
are
either
borne
so
,
or
made
so
.
The
native
or
borne
captives
,
were
the
children
of
such
parents
as
being
captives
themselves
,
were
mancipated
,
and
sold
for
servants
and
slaves
to
others
.
These
by
the
Law
of
God
were
the
possession
and
true
inheritance
of
their
master
.
Levit.
25.45
.
The
captives
that
were
made
so
,
are
of
two
sorts
:
for
they
were
either
made
so
by
others
,
or
by
themselves
.
By
others
,
whilst
being
taken
in
battell
,
and
preserved
from
death
,
they
were
sold
as
servants
&
bond-men
to
others
.
Captives
made
by
themselves
were
such
,
as
without
any
outward
violence
imposed
on
them
,
did
for
reliefe
of
their
poverty
and
necessity
,
sell
themselves
as
slaves
and
servants
to
others
:
Now
these
are
but
bodily
captives
.
Answerable
to
these
,
there
are
three
sorts
of
spirituall
captives
,
and
of
the
captivity
of
the
soule
.
The
first
are
captives
by
birth
,
and
so
borne
from
their
mothers
wombe
:
such
are
all
men
by
nature
and
naturall
corruption
:
for
wee
are
all
of
us
borne
dead
in
our
sins
and
trespasses
,
&c.
And
what
David
said
,
of
himselfe
,
all
of
us
may
say
of
our selves
In
iniquity
was
I
shapen
,
and
in
sin
hath
my
mother
brought
mee
forth
.
Now
in
the
second
place
,
captivity
begets
captivity
,
as
one
deepe
calleth
on
another
.
Our
originall
captivity
,
under
which
we
were
born
;
hath
lead
us
violently
captive
unto
actuall
sin
,
and
rebellions
:
For
having
brought
nothing
into
the
world
with
us
,
but
an
uncircumcised
heart
,
from
thence
in
all
our
life
time
springeth
nothing
but
abominable
corruptions
.
Last
of
all
,
there
bee
some
men
,
who
to
both
their
naturall
and
violent
captivity
have
added
a
voluntary
captivity
,
making
themselves
captives
to
sinne
and
Sathan
,
with
a
greedy
appetite
and
up
lifted
hand
,
and
these
are
the
children
of
disobedience
,
from
the
first
sort
of
captivity
it
hath
pleased
God
to
redeeme
us
in
our
baptisme
by
the
lavacre
of
regeneration
,
and
washing
of
the
new
birth
.
From
the
second
captivity
though
wee
cannot
bee
fully
delivered
so
long
as
wee
are
in
this
life
,
wee
having
received
but
the
first
fruits
of
the
spirit
,
yet
notwithstanding
,
Jesus
Christ
our
Redeemer
hath
delivered
us
by
his
death
,
the
power
of
his
resurrection
,
and
fellowship
,
of
his
afflictions
;
for
it
is
written
,
Wee
have
not
received
the
Spirit
of
bondage
to
feare
againe
,
but
the
Spirit
of
adoption
,
whereby
wee
cry
Abba
,
father
.
And
againe
,
Therefore
we
are
no
more
servants
but
sonnes
.
From
the
last
sort
of
captivity
there
is
no
redemption
at
all
:
for
if
Sathan
the
devill
hath
right
enough
to
a
man
by
nature
:
man
shall
adde
to
that
captivity
a
greater
,
by
selling
himselfe
like
Achab
,
to
commit
iniquity
.
There
is
no
more
sacrifice
reserved
for
that
mans
sinne
,
but
a
fearefull
expectation
of
judgement
,
and
of
that
fire
which
shall
devoure
the
wicked
.
Now
my
brethren
of
this
which
hath
beene
said
concerning
our
captivity
,
I
would
gladly
that
in
a
word
or
two
you
should
make
some
use
.
Vse
.
There
are
many
captives
in
the
world
whom
we
cannot
get
delivered
,
notwithstanding
wee
will
labour
to
extend
some
of
our
supply
to
them
.
For
first
wee
can
,
upon
the
first
hearing
,
compassionate
their
captivity
,
and
beare
a
part
,
and
have
some
sympathy
with
them
in
their
distresse
.
Secondly
,
we
can
sometimes
goe
further
then
this
:
for
we
can
goe
&
knock
at
the
prison
dore
;
and
call
for
them
,
and
goe
in
and
visite
them
,
and
comfort
them
with
our
best
consolations
.
We
can
goe
somewhat
further
yet
,
and
besides
our
comfort
,
wee
can
helpe
them
with
some
of
our
meanes
:
wee
can
buy
bread
to
their
hunger
,
and
drinke
to
their
thirst
,
and
clothes
to
their
nakednesse
.
And
last
of
all
,
we
can
engage
our selves
for
their
deliverance
and
by
our
engagements
set
them
free
.
Are
not
these
good
offices
of
charity
and
true
straines
of
mercy
?
Yes
surely
they
are
so
.
Art
not
thou
then
much
beholding
to
Christ
,
whosoever
thou
art
,
that
art
set
free
from
the
bondage
of
sin
:
for
he
hath
done
al
these
to
thee
whilst
thou
wert
in
daaknesse
,
and
bondage
under
sinne
and
Sathan
.
Hee
did
first
pitty
and
compassionate
thee
,
when
thou
hadst
no
pitty
on
thy selfe
;
and
even
then
,
when
thou
wert
a
stranger
and
enemy
to
him
,
hee
spread
his
skirts
over
thee
,
and
covered
thy
nakednesse
.
Secondly
,
hee
hath
visited
thee
,
as
he
came
downe
to
visit
Israel
in
her
affliction
:
not
in
judgment
as
Sodome
,
but
in
mercy
,
and
in
a
plentifull
compassion
:
and
therefore
Zachary
blesseth
him
,
for
that
hee
visited
,
and
then
redeemed
his
people
.
Thirdly
,
hee
became
beneficiall
to
us
,
not
onely
giving
us
wine
to
make
the
heart
glad
,
and
oyle
to
make
the
face
to
shine
,
but
also
in
comforting
our
soules
▪
Hee
hath
given
us
his
flesh
for
meate
,
his
blood
for
drinke
,
his
righteousnesse
for
our
●…ing
,
his
word
for
our
instruction
,
and
his
Spirit
for
our
guide
▪
Fourthly
,
and
last
of
all
,
hee
hath
taken
our
debt
upon
him
,
and
paying
it
for
us
,
hath
set
us
free
:
and
this
hee
did
in
the
fulnesse
of
time
:
for
when
that
fulnesse
came
,
God
sent
his
owne
Sonne
made
of
woman
,
and
made
under
the
law
,
that
delivered
us
that
were
under
the
law
,
that
wee
might
receive
the
adoption
of
sonnes
.
For
Gods
sake
therefore
seeing
whilst
we
were
Captives
,
hee
hath
done
so
much
for
our
deliverance
,
forget
not
the
captivity
of
thy
soule
,
thy selfe
,
and
first
,
when
thou
hearest
it
told
thee
in
the
word
of
God
,
pittie
it
.
Secondly
,
at
all
occasions
offered
,
(
not
snatched
)
knock
at
thy
dore
,
and
goe
in
and
visite
it
.
Thirdly
when
thou
hast
seene
it
,
cry
with
Israel
to
Rehoboam
to
make
thy
yoke
lighter
:
and
in
the
end
,
though
thou
cannot
procure
by
thy selfe
an
absolute
deliverance
,
yet
come
to
him
that
poured
out
his
heart
blood
for
thee
,
runne
and
cry
for
thy
deliverance
,
and
dissolution
,
sigh
and
groane
for
it
,
and
in
due
time
if
thou
faint
not
,
thou
shalt
bee
heard
in
that
which
thou
fearest
.
These
things
being
thus
cleared
to
you
,
the
third
thing
that
wee
are
to
remarke
in
the
words
,
is
our
deliverance
or
release
in
this
word
Deliver
;
now
that
wee
may
know
this
deliverance
the
better
,
it
shall
not
bee
amisse
to
distinguish
deliverance
into
three
severall
sorts
.
First
,
there
is
a
deliverance
à
toto
.
Secondly
,
à
tanto
.
Thirdly
,
à
tali
.
Our
deliverance
à
toto
,
is
a
perfect
deliverance
both
from
temptation
to
sinne
,
practice
of
sinne
,
and
punishment
for
sinne
.
A
tante
,
is
not
perfect
but
partiall
,
from
so
much
of
temptation
,
practise
,
or
punishment
as
God
thinketh
meete
and
expedient
.
A
tali
,
is
that
whereby
wee
crave
exemption
and
protection
from
sinnes
of
grievous
qualities
:
Such
as
we
call
presumptuous
,
enormious
,
heinous
,
and
crying
sinnes
:
And
from
such
kinde
of
punishments
as
are
not
the
testimonies
of
Gods
love
,
but
rather
the
effects
of
his
wrath
and
indignation
.
Now
seeing
deliverance
in
effect
and
properly
is
an
actuall
release
from
evill
,
what
sort
of
deliverance
do
wee
crave
here
,
is
it
that
wee
call
â
toto
?
No
,
no
,
wee
cannot
expect
a
totall
and
perfect
deliverance
in
this
life
:
for
so
long
as
this
life
lasteth
,
wee
can
neither
be
totally
free
from
sinne
,
nor
from
punishment
:
notwithstanding
,
because
of
this
same
possibility
;
wee
are
bound
to
cry
for
our
perfect
deliverance
by
death
.
Secondly
,
as
for
that
deliverance
which
is
â
tanto
,
that
is
to
say
,
from
so
much
as
will
make
us
slaves
to
sinne
or
punishment
,
for
this
wee
cry
in
these
words
:
and
this
deliverance
we
are
commanded
to
desire
:
and
by
this
desire
wee
are
distinguished
from
the
reprobate
,
for
whilst
we
are
led
captive
to
Sathan
at
his
will
,
sinne
ruleth
not
(
though
dwelleth
)
in
our
mortall
bodies
.
And
for
the
punishment
,
the
Lord
hath
promised
not
to
tempt
us
above
our
power
,
but
so
farre
onely
as
wee
may
bee
able
to
beare
it
.
Thirdly
,
as
for
the
deliverance
à
tali
,
that
is
to
say
,
from
blasphemous
,
presumptuous
,
and
crying
sinnes
,
which
are
the
effects
of
the
wrath
of
God
upon
the
children
of
disobedience
,
from
these
and
such
as
these
,
we
cry
,
and
must
cry
coutinually
,
Lord
deliver
us
from
evill
.
Vse
.
Know
further
that
whilst
wee
begge
of
God
a
deliverance
from
evill
,
wee
do
not
pray
against
all
evill
of
sin
and
punishment
,
but
so
much
of
punishment
as
wil
or
may
overwhelme
us
;
and
such
sins
as
are
raigning
and
crying
in
us
,
shall
one
day
cry
against
us
to
our
perpetuall
confusion
.
One
thing
remaineth
,
to
wit
,
who
is
our
deliverer
;
and
that
is
neither
man
nor
Angell
,
but
hee
who
is
both
God
and
man
by
nature
,
and
the
great
Arch-angell
of
the
Covenant
by
office
.
In
whom
three
things
are
considerable
:
His
right
and
title
to
do
it
.
His
wonderfull
power
in
doing
of
it
.
And
lastly
,
the
exceeding
benefit
arising
from
it
.
LECT.
22.
For
thine
is
the
kingdome
,
&c.
WHen
I
did
first
undertake
the
explication
of
this
prayer
,
I
told
you
,
they
did
resemble
a
house
or
edifice
.
For
as
in
the
Courts
and
Palaces
of
Princes
,
there
are
first
Courts
and
Porches
serving
for
entrance
into
the
royall
presence
.
Secondly
,
there
are
roomes
and
places
of
rest
.
Lastly
,
posternes
and
passages
of
retiring
,
serving
both
for
pleasure
,
&
necessity
:
so
is
it
in
this
building
&
spirituall
edifice
of
prayer
:
For
in
it
there
are
three
distinct
and
severall
stations
:
A
preface
serving
for
the
porch
.
Sixe
severall
Petitions
,
serving
for
roomes
of
court
.
And
finally
a
conclusion
serving
for
a
posterne
or
tarras
,
from
whence
wee
may
in
a
view
behold
the
glory
and
beauty
of
the
whole
palace
.
Of
the
Preface
and
of
the
Petitions
wee
have
spoken
already
according
to
the
measure
of
grace
given
us
from
above
.
It
resteth
now
onely
that
in
this
Sermon
we
take
a
view
of
the
conclusion
,
and
from
it
draw
up
the
full
and
finall
seale
of
all
the
prayer
.
And
from
both
,
their
edification
.
When
I
looke
on
the
words
,
I
finde
in
them
three
things
remarkable
.
First
,
their
inference
.
Secondly
,
their
tenor
and
scope
:
and
thirdly
,
their
seale
.
The
inference
is
in
the
word
for
:
the
tenor
is
Thine
is
the
kingdome
,
power
,
and
glory
for
ever
.
The
seale
in
the
word
Amen
.
Let
us
returne
then
to
their
inference
in
the
word
For.
Here
it
is
evident
,
that
this
conclusion
or
last
part
of
the
prayer
,
is
knit
and
tyed
to
the
former
Petitions
with
a
causall
particle
,
for
.
For
the
better
understanding
whereof
,
let
us
know
,
that
against
the
necessity
and
use
of
this
prayer
prescribed
unto
us
,
an
objection
might
bee
moved
by
the
weaknesse
and
infirmity
of
man
:
For
let
us
looke
on
the
best
of
the
children
of
God
,
when
hee
censureth
and
examineth
his
owne
soule
:
and
paralleleth
his
practise
with
the
desire
of
these
petitions
,
and
wee
shall
finde
that
hee
shall
come
farre
short
of
that
which
is
required
of
him
:
For
when
wee
looke
on
the
three
first
Petitions
which
concerne
God
,
the
honour
of
his
name
,
the
advancement
of
his
kingdome
,
and
the
obedience
of
his
will
,
who
is
able
to
give
that
due
obedience
thereunto
,
which
is
required
of
him
?
Not
one
,
for
God
himselfe
hath
thus
complained
against
man
,
The
Lord
looked
downe
from
heaven
,
and
beheld
the
actions
of
men
,
to
see
if
there
were
any
that
would
seeke
after
him
,
and
do
good
,
and
hee
could
finde
none
,
no
not
one
.
Against
this
it
is
that
the
Prophets
complained
in
the
name
of
God
,
and
for
his
sake
:
Who
hath
beleeved
our
report
,
and
to
whom
is
the
arme
of
God
revedled
?
Finally
,
it
is
against
disobedience
and
rebellion
that
the
Saints
of
God
have
so
deeoply
sighed
and
groaned
for
their
deliverance
.
David
could
say
,
Alas
I
have
dwelt
toe
long
in
the
valley
of
Mesech
,
and
tents
of
Kedar
.
And
the
Apostle
Paul
could
say
,
Miserable
man
that
I
am
,
who
shall
d●…ver
mee
from
this
body
of
death
.
Againe
,
if
from
these
wee
shall
withdraw
our
eyes
,
to
consider
that
Petition
wherein
wee
crave
for
our selves
the
release
of
our
temporall
casamities
:
How
many
have
called
upon
the
Lord
,
and
have
not
beene
heard
according
to
their
cry
?
How
many
in
sicknesse
have
called
for
helpe
,
how
many
in
poverty
have
called
for
support
,
and
how
many
in
exile
have
called
for
deliverance
,
and
yet
have
not
obtained
it
?
Looke
to
David
himselfe
,
and
to
his
expostulation
.
Psalm
.
22.
I
have
called
vnto
thee
by
day
,
but
thou
heardest
not
,
and
I
poured
out
my
plants
before
thee
in
the
night
season
,
and
yet
.
I
have
no
audience
.
Last
of
all
,
how
many
of
the
Sonnes
,
and
Saints
of
God
,
having
fallen
into
temptation
and
snares
of
the
devill
,
have
cryed
unto
God
for
ease
,
release
,
and
deliverance
to
their
wounded
conscience
,
and
have
not
obtained
it
?
Let
David
witnesse
in
his
51.
Psalm
.
Whilst
hee
cryeth
,
Restore
me
O
Lord
to
the
joy
of
thy
salvation
,
and
take
not
thy
free
spirit
from
mee
.
And
let
the
Apostle
Paul
also
beare
witnesse
,
whilst
being
buffeted
by
the
angel
of
sathan
,
he
cryed
thrice
unto
the
Lord
,
that
the
spirit
of
temptation
might
depart
from
him
,
&
yet
behold
hee
received
no
answer
but
this
My
grace
is
sufficyent
for
thee
.
Now
I
say
,
if
in
all
these
,
man
may
pray
and
not
be
heard
accordingly
,
if
under
the
body
and
burthen
of
both
temporall
and
spirituall
calamities
hee
sigh
and
groane
,
and
yet
cannot
be
heard
in
that
which
he
feareth
,
wherefore
,
and
to
what
end
I
pray
you
is
it
,
that
man
should
plead
in
these
words
of
Petition
?
or
why
should
they
bee
tyed
to
this
forme
and
platforme
of
prayer
?
To
this
it
is
,
that
our
Master
and
Saviour
Jesus
Christ
giveth
an
answer
in
this
word
For
,
&c.
for
in
so
saying
,
hee
strengtheneth
and
stayeth
the
weake
hearts
,
and
feeble
knees
of
his
servants
against
all
feare
and
infidelity
whatsoever
,
by
leading
them
to
the
consideration
of
the
might
,
power
,
and
glory
of
him
to
whom
wee
pray
.
So
that
his
meaning
is
,
whilst
he
saith
For
,
&c.
poore
and
weake
creature
that
thou
art
,
wouldst
thou
draw
neere
to
God
?
faint
not
,
though
at
the
first
thou
obtaine
not
the
victory
;
possesse
thy
soule
in
patience
,
hold
fast
that
which
thou
hast
received
,
continue
constant
in
prayer
,
for
hee
is
a
great
and
mighty
God
whom
thou
supplicatest
,
and
hee
is
both
willing
and
able
to
keep
that
which
thou
hast
concredited
unto
him
,
though
hee
winke
at
spirituall
or
temporall
desertions
for
a
while
,
yet
bee
sure
hee
will
come
at
last
,
and
salvation
under
his
wings
,
and
a
mighty
deliverance
under
,
his
right
hand
.
For
never
King
on
earth
had
either
such
power
to
vindicate
,
or
affection
to
pitty
or
commiserate
his
subjects
as
God
hath
to
the
deliverance
of
his
Saints
.
For
hee
is
King
of
Kings
,
and
Lord
of
Lords
,
and
his
and
his
onely
are
all
kingdomes
,
all
power
,
and
glory
for
ever
.
Now
this
being
the
meaning
of
the
illative
particle
,
For
,
it
resteth
that
wee
make
use
of
it
.
Vse
.
I
see
man
is
a
weake
creature
,
weake
in
all
things
,
for
he
is
weak
in
knowledge
,
in
obedience
,
and
in
suffering
,
But
especially
weake
in
faith
.
I
say
,
hee
is
weake
in
knowledge
,
for
hee
knoweth
not
the
things
of
God
,
neither
can
hee
know
them
,
because
they
are
spiritually
discerned
:
weake
in
obedience
,
for
the
good
that
hee
would
do
,
that
he
doth
not
,
and
the
evill
that
he
would
not
do
,
that
he
is
led
captive
to
doe
.
In
suffering
,
for
the
bread
and
water
of
affliction
are
hard
for
him
to
digest
:
and
who
is
hee
who
will
gladly
deny
himselfe
,
and
take
up
his
crosse
and
follow
Jesus
.
But
wee
are
chiefly
and
above
all
,
weake
in
faith
,
for
even
then
,
when
God
hath
made
us
in
his
light
to
see
light
,
and
when
hee
hath
in
some
measure
captivated
our
affections
unto
his
obedience
,
when
hee
hath
sanctified
our
crosse
,
and
given
us
some
measure
of
patience
under
it
;
and
finally
,
when
hee
hath
led
us
by
the
hand
,
unto
the
throne
of
grace
,
and
there
by
the
power
of
his
spirit
,
hath
taught
us
to
poure
out
our
desires
before
him
with
sighs
which
cannot
bee
expressed
,
unlesse
in
an
instant
,
and
at
the
first
cry
wee
bee
heard
in
that
which
wee
feare
,
and
get
out
petitions
answered
,
with
a
sutable
correspondence
:
O
how
weary
are
wee
,
how
faint
,
and
how
doubt
wee
of
the
love
and
mercy
of
our
God
towards
us
!
yet
here
is
the
love
of
God
made
manifest
,
that
though
our
sinne
bee
out
of
measure
sinfull
,
yet
his
grace
is
a
rich
grace
,
and
hee
multiplyeth
unto
us
grace
upon
grace
,
insomuch
that
hee
will
not
onely
call
upon
us
to
come
unto
him
in
the
day
of
our
trouble
,
that
hee
may
deliver
us
:
but
when
wee
cannot
come
,
hee
will
draw
us
,
and
when
wee
are
come
,
hee
wil
teach
us
both
how
,
and
what
to
pray
:
and
finally
,
when
wee
begin
to
doubt
,
and
fall
to
despaire
,
hee
underpropeth
our
weake
faith
by
the
arguments
of
his
love
,
his
power
,
and
his
glory
.
It
is
our
part
therfore
when
we
addres
our selves
to
God
by
prayer
,
to
make
these
his
peculiar
instructions
,
not
onely
the
significations
of
our
desires
and
trenchmen
,
our
hearts
best
wishes
,
but
also
by
their
confident
,
and
faithfull
evaporations
to
make
them
arguments
to
our selves
of
our
audience
:
for
as
the
prayer
of
faith
availeth
much
if
it
be
fervent
:
so
the
faint-hearted
&
lewk-warme
desires
of
men
reap
nothing
at
Gods
hands
,
unlesse
perhaps
it
make
him
cast
back
the
dust
of
their
facrifices
into
their
faces
,
and
turne
their
prayer
into
sin
.
And
thus
much
.
I
have
spoken
for
the
word
of
inference
here
used
,
For.
Wee
must
come
now
and
looke
on
the
tenor
of
the
words
,
wherein
our
Saviour
and
Redeemer
comforteth
and
stayeth
our
weake
faith
,
and
strengthen
eith
us
in
our
prayers
,
both
from
doubting
and
despaire
.
The
arguments
hee
draweth
out
for
our
incouragement
are
two
:
The
first
is
drawne
from
that
anthority
,
and
supreme
soveraignty
which
hee
hath
not
onely
over
man
,
but
also
over
heaven
,
earth
,
and
hell
,
and
all
the
hosts
and
inhabitants
thereof
.
The
second
is
drawn
from
the
true
titles
,
dignity
,
or
attributes
of
that
kingdome
,
and
these
are
three
.
A
powerfull
,
a
glorious
,
and
an
eternall
&
everlasting
kingdome
.
But
let
us
return
to
the
first
argument
,
of
faith
and
incouragement
to
confidence
in
our
prayer
,
which
is
taken
from
Gods
kingdome
:
For
by
this
meanes
hee
maketh
a
direct
reciproeation
betwixt
this
conclusion
,
and
the
second
Petition
of
this
prayer
:
and
withall
a
direct
opposition
betwixt
this
conclusion
,
and
the
last
Petition
.
In
the
second
Petition
he
taught
us
to
seeke
the
advancement
of
his
kingdome
,
in
these
words
,
Let
thy
kingdome
come
.
In
these
words
hee
letteth
us
see
that
hee
will
seeke
nothing
of
us
by
way
of
obedience
,
but
that
which
hee
will
enable
us
to
do
.
Therefore
he
ascribeth
to
himselfe
a
supreme
soveraignty
over
all
the
world
,
and
a
kingdome
more
eminent
then
all
those
which
are
amongst
the
sonnes
of
men
:
to
teach
us
,
that
as
kings
do
not
impose
lawes
upon
their
subjects
to
bee
snares
unto
them
,
of
rebellion
and
disobedience
,
but
rather
statutes
easie
for
observance
,
just
in
their
exaction
,
and
safe
in
their
obedience
:
so
God
who
is
our
Supreme
and
dread
Soveraigne
,
as
hee
requireth
the
obedience
of
his
statutes
,
to
testifie
our
homage
and
loyalty
to
him
,
so
also
as
a
mighty
and
just
king
,
hee
will
both
enable
us
to
do
that
which
hee
requireth
of
us
,
and
protect
us
in
the
doing
thereof
,
against
all
our
enemies
whatsoever
.
Againe
,
as
it
carryeth
a
direct
reference
and
reciprocation
with
the
second
Petition
:
so
doth
it
also
import
a
direct
opposition
to
the
last
Petition
,
for
therein
wee
acknowledged
that
wee
had
many
enemies
,
the
devill
,
the
world
,
and
our
owne
flesh
,
as
Kings
and
Tyrants
not
only
dwelling
in
us
,
but
also
tyrannizing
over
us
,
and
leading
us
captive
unto
sinne
:
and
what
comfort
could
wee
have
in
this
our
conflict
,
or
what
hope
of
victory
should
there
bee
left
to
David
,
against
the
sonnes
of
Zerviah
,
unlesse
our
leader
were
a
King
,
more
mighty
then
these
:
A
monarch
more
powerfull
to
save
,
then
they
to
destroy
?
Surely
none
at
all
:
But
knowing
that
there
are
more
with
us
then
against
us
,
and
knowing
that
the
lyon
of
the
tribe
of
Iudah
is
stronger
then
the
strong
man
which
keepeth
us
in
captivity
,
what
need
wee
to
be
afraid
?
if
an
earthly
king
will
not
suffer
a
wrong
done
unto
his
subject
to
bee
unrepaired
,
do
wee
thinke
that
King
of
Kings
,
our
Lord
,
and
our
God
,
will
suffer
Sathan
to
keepe
us
alwayes
in
captivity
?
No
surely
:
he
may
wel
suffer
us
like
David
for
a
while
to
tarry
at
Jericho
,
untill
our
beards
and
garments
be
renewed
,
but
at
last
hee
will
smite
our
enemies
hippe
and
thigh
,
and
wound
them
with
a
wound
in
their
loynes
,
that
they
shall
not
bee
able
to
rise
againe
.
This
then
is
the
cause
why
he
stileth
himselfe
,
not
onely
a
King
,
but
the
King
,
by
way
of
excellency
and
eminencie
above
all
Kings
whatsoever
.
You
may
remember
whilst
we
spake
of
the
kingdome
of
God
in
the
second
petition
of
this
prayer
,
wee
told
you
,
that
Sathan
had
a
kingdome
:
man
had
a
kingdome
:
and
God
had
a
kingdome
.
Sathans
kingdome
was
no
true
kingdome
,
for
it
was
and
is
no
other
thing
then
a
meere
usurpation
,
and
an
inforced
tyranny
over
the
hearts
of
men
,
which
onely
of
due
appertaine
unto
the
Lord
.
Mans
kingdome
is
onely
a
kingdome
by
toleration
and
dispensation
from
God
:
but
Gods
kingdome
onely
is
the
true
kingdome
both
in
name
and
nature
,
for
all
things
are
of
him
,
and
through
him
,
and
for
him
,
that
in
all
things
hee
may
have
the
preheminence
.
Justly
therefore
may
our
Saviour
teach
us
,
and
we
learne
to
say
unto
God
,
Thine
is
the
kingdome
:
For
Sathans
kingdome
Carcer
est
,
non
regnum
,
saith
St
Augustine
.
Mans
kingdome
is
but
subordinate
,
for
it
is
written
,
Per
me
reges
regnant
,
by
mee
kings
raigne
:
onely
God
is
the
King
of
Kings
,
and
Lord
of
Lords
,
higher
then
the
highest
a
mongst
the
sonnes
of
men
:
and
to
him
onely
of
due
appertaineth
the
kingdome
,
the
power
,
and
the
glory
for
ever
.
Vse
.
The
consideration
hereof
should
comfort
us
exceedingly
in
the
middest
of
our
greatest
calamities
,
and
distresse
:
For
wee
are
not
the
subjects
of
that
king
,
who
is
carelesse
of
our
captivity
and
tribulation
:
No
,
but
wee
have
him
for
our
head
and
soveraigne
who
knoweth
our
necessities
from
a
farre
,
and
is
touched
with
a
sense
of
our
sufferings
:
and
finally
,
which
is
more
materiall
for
our
consolation
,
hee
is
the
King
of
Kings
,
the
supreme
and
dread
soveraigne
of
all
creatures
,
not
onely
willing
but
also
powerfull
and
able
superabundantly
to
helpe
us
:
As
it
is
written
to
the
Ephes.
To
him
that
is
able
to
worke
exceeding
abundantly
in
us
,
above
all
that
wee
can
aske
or
thinke
.
And
Sr
Iude
testifieth
the
same
,
To
him
that
is
able
to
keepe
you
that
you
fall
not
,
&c.
What
need
wee
then
bee
afraid
of
the
pestilence
that
flyeth
by
day
,
or
of
the
sword
that
roareth
abroad
in
the
night
season
?
If
wee
dwell
in
the
tabernacle
of
the
most
high
,
and
abide
under
the
shadow
of
his
wings
,
no
evill
shall
come
neare
us
:
for
he
hath
a
hooke
for
the
nostrels
,
and
a
bridle
for
the
lips
of
them
that
rise
against
us
.
They
may
come
out
one
way
against
us
,
but
they
shall
fly
seaven
waies
before
us
:
for
hee
is
a
mighty
King
that
leadeth
us
:
and
who
hath
wrastled
with
him
at
any
time
,
and
beene
victorious
?
Let
us
not
feare
then
what
man
can
do
unto
us
.
Men
are
Kings
,
but
none
can
say
that
hee
is
the
King
,
except
God
alone
.
It
is
true
indeed
Kings
are
called
Gods
:
and
as
S.
Basill
telleth
us
,
a
King
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
visible
God
:
but
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
invisible
King
.
Yet
that
is
true
of
all
these
Kings
,
which
David
telleth
us
,
I
have
said
ye
are
Gods
,
and
the
sonnes
of
the
most
high
,
yet
ye
shall
die
like
men
.
And
ye
Princes
shall
perish
as
well
as
others
.
It
is
neither
their
state
,
glory
,
pompe
,
nor
authority
that
can
redeeme
their
soules
from
the
grave
.
Nam
Principes
,
Imperatores
,
&
Reges
(
saith
S.
Gregory
)
imo
Imperia
,
Principatus
&
regna
paulatim
senescunt
,
aegrotant
,
concidunt
.
What
need
we
then
be
afraid
of
man
,
or
of
the
sonnes
of
men
,
whose
breath
is
but
in
their
nostrells
?
they
can
but
kill
the
body
:
But
let
us
feare
the
Lord
in
our
heart
:
for
when
hee
hath
killed
the
body
,
he
can
cast
both
soule
and
body
into
hel
fire
;
where
their
worme
shall
not
die
,
and
their
fire
shall
not
goe
out
againe
.
Now
having
spoken
this
concerning
the
kingdome
of
God
,
wee
must
come
now
to
these
titles
and
attributes
by
which
hee
describeth
this
kingdome
:
And
from
consideration
whereof
,
hee
laboureth
to
give
us
arguments
and
assurance
of
audience
at
the
hands
of
God
.
The
titles
are
three
,
Power
,
Glory
,
and
Eternity
.
First
then
hee
saith
,
that
Gods
kingdome
is
a
kingdome
of
power
.
Wee
must
know
that
the
power
of
God
is
taken
many
severall
wayes
in
Scripture
.
First
,
for
the
essentiall
propertie
of
God
,
which
being
in
himselfe
is
himselfe
,
and
of
him
,
and
from
him
,
communicated
to
the
creature
,
giveth
unto
it
an
essence
,
beeing
,
power
,
and
force
of
action
,
to
do
whatsoever
hee
doth
:
and
this
essentiall
propertie
is
common
to
the
Father
,
with
the
Sonne
,
and
the
holy
Ghost
.
Secondly
,
it
is
taken
for
Jesus
Christ
,
the
second
person
of
the
Trinity
.
1
Cor.
1.24
.
To
them
that
are
called
,
as
well
of
the
Iewes
as
of
the
Gentiles
,
wee
preach
Iesus
Christ
,
the
power
and
wisdome
of
God
.
Thirdly
,
it
signifieth
the
Ghospell
of
Jesus
,
and
the
word
of
the
Evangell
.
Rom.
1.16
.
I
am
not
ashamed
of
the
Gospell
of
Christ
,
for
it
is
the
power
of
God
to
salvation
to
every
beleeving
soule
.
But
here
by
the
word
power
,
is
understood
,
that
all-sufficient
omnipotencie
,
which
being
in
God
is
God
,
and
by
him
maketh
all
things
to
bee
which
are
.
And
as
all
power
is
in
him
Tanquam
in
capite
,
so
is
all
power
from
him
tanquam
à
fonte
.
This
our
Saviour
acknowledged
when
hee
told
Pilate
,
Thou
couldest
have
no
power
over
mee
,
unlesse
it
were
given
thee
from
above
.
Unto
this
the
Apostle
Paul
subscribeth
Rom.
13.1
.
There
is
no
power
but
of
God
,
and
the
powers
that
are
ordained
of
God
.
Now
this
title
of
Gods
power
,
Christ
bringeth
in
here
as
an
attribute
,
by
which
hee
may
underproppe
our
weakenesse
.
And
his
meaning
is
,
O
man
,
why
doubtest
thou
,
and
why
art
thou
fearfull
to
come
to
God
,
and
pray
to
him
?
How
many
evidences
hast
thou
of
his
power
manifested
to
thee
for
thy
protection
?
Is
it
not
by
him
,
and
by
his
power
,
that
thou
livest
,
movest
,
and
hast
thy
beeing
?
was
it
not
by
him
,
&
by
the
word
of
his
power
,
that
all
things
were
made
of
nothing
?
Is
it
not
by
him
,
and
by
the
might
of
his
power
,
that
all
things
are
preserved
in
that
state
,
order
and
frame
in
which
they
now
are
?
Was
it
not
by
him
,
and
the
might
of
his
power
,
that
fire
came
downe
to
destroy
Sodome
.
That
the
seadrowned
Pharo
,
the
earth
swallowed
up
Corah
,
Dathan
,
and
Abirom
?
That
Ieroboams
hand
was
dryed
up
,
that
the
mercilesse
fire
had
mercy
on
the
children
,
and
the
hungry
lyons
fed
not
on
Daniel
?
That
the
windes
and
seas
are
stilled
and
calmed
,
and
finally
that
the
very
devills
of
hell
are
curbed
,
that
they
cannot
goe
beyond
the
chaine
of
his
power
and
good
pleasure
?
These
things
are
all
evidences
of
his
power
.
But
his
power
is
yet
not
knowne
in
things
that
are
spirituall
.
Looke
to
our
eternall
election
,
our
temporall
redemption
,
our
effectuall
calling
,
the
resurrection
of
our
bodies
,
and
upon
the
glory
bestowed
both
upon
soule
and
body
,
and
from
thence
let
us
never
doubt
of
his
power
.
Hee
of
himselfe
is
able
to
do
all
things
,
and
by
his
power
wee
are
able
to
do
all
things
:
and
hee
hath
manifested
his
power
towards
us
,
that
by
it
wee
may
be
instructed
,
by
it
comforted
,
and
by
it
corrected
.
In
a
word
,
it
serveth
for
our
instruction
,
correction
,
and
consolation
.
For
our
instruction
in
the
path
of
charity
;
for
our
correction
in
the
way
of
our
presumption
,
and
for
our
consolation
in
the
day
of
our
trouble
.
First
,
for
our
instruction
in
the
path
of
charity
:
For
wee
do
no
sooner
see
our
neighbour
fall
,
but
straight
way
we
are
precise
and
prejudicate
censurers
,
not
remembring
our selves
lest
wee
also
bee
tempted
;
Nor
yet
remembring
the
power
of
God
who
is
able
to
ingraffe
those
againe
.
Rom.
14.4
.
Secondly
,
it
serveth
for
our
correction
in
the
way
of
our
presumption
:
for
wee
thinke
,
if
man
can
befriend
us
wee
are
safe
and
sure
;
but
as
fooles
wee
vanish
,
for
the
Egyptians
are
but
men
,
not
gods
,
and
their
horses
are
but
flesh
,
not
spirit
.
When
Ephraim
saw
his
wound
,
and
Iudah
felt
his
soare
,
they
ranne
to
Iacob
,
and
Ashur
,
but
their
wound
was
not
healed
;
for
there
is
no
helpe
but
in
the
Lord
:
And
whosoever
shall
seeke
helpe
beside
him
,
may
aske
counsell
at
his
stocke
,
but
his
staffe
shall
answer
him
;
for
the
Lord
shall
meete
him
as
a
lyon
,
and
as
a
lyons
whelpe
shall
teare
him
in
peeces
,
and
none
shall
deliver
him
.
Last
of
all
,
it
serveth
for
our
comfort
in
the
day
of
trouble
.
Man
,
beare
thou
the
crosse
that
God
hath
laid
upon
thee
,
for
thy
haires
bee
numbred
,
thy
teares
be
put
in
his
bottle
,
be
thou
assured
that
the
Lord
will
deliver
thee
in
the
day
of
trouble
,
when
thou
art
incompassed
with
the
waters
of
affliction
.
The
second
attribute
of
his
kingdome
is
glory
,
which
hath
many
severall
significations
in
Scripture
.
First
it
is
taken
for
the
majesty
of
God
,
which
whilst
man
doth
celebrate
,
it
is
said
,
they
shew
forth
his
glory
.
Thus
did
the
sheepheards
heare
that
sweete
Haliluiah
sang
by
the
Angells
,
Glory
bee
to
God
on
high
.
And
David
,
Psalm
.
8.
The
heavens
declare
the
glory
of
God
.
Secondly
,
by
the
glory
of
God
in
the
time
of
the
Law
,
was
meant
the
Arke
of
God
,
1.
Sam.
4.
The
glory
is
departed
.
Thirdly
,
it
signifieth
the
visible
testimony
of
Gods
presence
in
a
cloud
.
Exod.
16.8
.
Fourthly
,
it
is
taken
for
the
light
of
the
Gospell
.
2.
Cor.
4.4
.
Fifthly
,
by
the
glory
of
God
,
is
understood
the
image
of
God
,
according
to
which
man
was
created
.
Rom.
3.23
.
All
flesh
have
sinned
,
and
are
deprived
of
the
glory
of
God
.
Vse
.
First
,
bee
carefull
of
the
glory
of
God
,
that
his
name
bee
not
ill
spoken
of
,
because
of
thy
bad
conversation
.
Secondly
,
suffer
for
him
.
For
all
the
sufferings
of
this
life
are
not
worthy
of
the
glory
that
shall
be
revealed
in
us
.
Thirdly
,
sigh
and
groane
for
Christs
appearing
,
for
it
is
the
day
of
the
revelation
of
thy
glory
.
For
ever
and
ever
,
Amen
.
THis
is
life
everlasting
,
to
know
thee
to
bee
the
onely
true
God
,
and
whom
thou
hast
sent
thy
Sonne
,
the
Lord
Iesus
:
This
is
the
absolute
excellencie
of
mans
knowledge
.
But
to
attaine
hereunto
the
way
is
hard
,
for
No
man
hath
knowne
the
Father
at
any
time
save
the
Son
,
and
he
to
whom
the
Sonne
hath
revealed
him
.
And
till
the
Sonne
hath
revealed
him
in
his
beeing
,
by
delineating
to
them
the
back-parts
of
the
Father
,
for
,
No
man
can
see
God
and
live
.
It
is
true
indeed
if
wee
shall
compare
our
knowledge
of
God
,
who
live
under
the
Gospell
,
with
those
who
went
before
us
under
the
Law
,
wee
cannot
but
confesse
that
our
light
in
regard
of
theirs
is
before
the
light
of
the
Sunne
compared
to
the
morning
starre
,
for
it
is
written
,
They
saw
but
from
a
farre
,
and
under
a
vaile
,
but
wee
behold
his
glory
with
open
face
.
And
yet
notwithstanding
this
our
illumination
we
are
imperfect
,
&
our
perfection
may
bee
full
in
respect
of
parts
,
yet
is
not
in
respect
of
degrees
:
For
our
helpe
therefore
whilst
wee
dwell
in
the
valley
of
Meseck
,
&
tents
of
Kedar
,
he
is
pleased
to
manifest
unto
us
,
though
not
absolutely
what
he
is
,
that
is
to
say
,
his
nature
,
yet
who
hee
is
,
that
is
to
say
,
what
are
his
attributes
;
for
by
this
hee
teacheth
us
to
know
both
who
hee
is
in
himselfe
,
and
how
he
carries
himselfe
to
us
.
Now
thus
we
may
know
him
in
his
wayes
and
dispensations
towards
us
.
Hee
hath
revealed
himselfe
three
manner
of
wayes
,
Per
viam
negationis
,
per
viam
causationis
,
per
viam
eminentiae
.
By
way
of
negation
,
by
way
of
causation
,
and
by
way
of
excellency
.
By
way
of
negation
or
denyall
,
hee
makes
himselfe
knowne
to
us
while
hee
denies
the
imperfections
of
the
creatures
to
appertaine
unto
him
as
creator
:
and
therefore
it
is
said
of
him
that
he
is
immortall
,
invisible
,
immutable
,
that
hee
cannot
lie
,
that
hee
cannot
repent
.
By
way
of
causation
,
while
hee
makes
himselfe
to
bee
knowne
to
be
the
cause
of
all
things
that
are
,
for
it
is
written
,
By
him
were
made
all
things
,
and
without
him
was
made
nothing
that
was
made
.
And
againe
,
In
him
wee
live
,
wee
move
and
have
our
beeing
.
And
againe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
By
way
of
excellency
,
while
as
we
looking
on
the
excellencie
of
the
creature
,
are
lead
to
consider
the
supereminent
excellencie
of
the
creator
,
in
his
wisdome
,
power
,
strength
,
or
permanency
.
Hence
it
is
that
by
way
of
eminent
excellency
above
the
creature
,
hee
hath
made
,
amongst
many
his
other
attributes
,
himselfe
known
to
us
by
his
eternity
,
an
attribute
so
absolutely
proper
to
him
,
that
it
cannot
properly
be
attributed
to
any
creature
beside
him
:
It
is
true
indeed
,
the
decrees
of
God
are
truly
called
eternall
in
their
act
,
but
not
if
wee
consider
them
in
their
execution
;
for
howsoever
they
were
decreed
from
all
eternity
,
yet
they
are
finite
in
respect
of
time
,
for
in
time
they
receive
their
accomplishment
.
The
soules
of
men
are
truly
called
eternall
,
yet
not
properly
,
for
howsoever
they
be
eternall
essences
induring
for
ever
,
yet
had
they
a
beginning
in
time
,
for
till
God
breathed
in
mans
nostrels
,
man
was
not
a
living
soule
:
The
Sacrament
of
Circumcision
was
called
the
eternall
covenant
,
Exod.
17.
yet
it
is
but
catachrestically
termed
so
,
for
properly
it
was
not
so
,
it
had
a
beginning
in
the
dayes
of
Abraham
.
Nothing
then
can
be
properly
called
eternall
but
God
himselfe
,
in
respect
of
his
eternall
essence
and
the
blood
of
the
Sonne
of
God
,
in
respect
of
the
eternall
value
thereof
.
God
,
in
respect
of
his
eternall
essence
,
&
trinity
of
persons
,
is
from
everlasting
to
everlasting
,
for
this
is
his
name
I
am
that
I
am
.
The
value
also
of
the
blood
of
the
Son
of
God
is
eternall
,
though
not
in
respect
of
the
incarnation
,
yet
in
respect
of
the
operation
thereof
,
for
by
the
blood
of
that
immaculate
lambe
,
slaine
before
the
foundations
of
the
world
,
in
time
wee
have
received
peace
&
attonement
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
after
all
time
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
conformity
vnto
his
image
,
and
establishment
in
the
grace
wherein
we
stand
.
But
thou
wilt
enquire
if
God
onely
bee
truly
and
properly
eternall
,
how
is
eternity
according
to
his
kingdome
,
and
that
his
kingdome
is
for
ever
and
ever
.
The
answer
is
easie
,
whatsoever
is
in
God
is
God
,
and
his
attributes
are
like
unto
himselfe
,
for
as
hee
is
in
himselfe
eternall
,
so
is
his
kingdome
,
his
power
,
and
glory
.
The
consideration
of
these
things
serves
us
for
a
manifold
use
.
First
,
our
God
is
eternall
,
and
so
is
his
love
to
wards
us
,
Who
shall
separate
us
from
the
love
of
God
?
shall
tribulation
or
anguish
,
famine
,
or
nakednesse
?
&c.
No
,
in
all
these
things
wee
are
more
then
conquerers
.
Secondly
,
the
vertue
of
the
death
of
Jesus
is
eternall
,
Who
shall
lay
any
thing
then
,
to
the
charge
of
Gods
chosen
?
It
is
God
that
justifies
who
shall
condemne
?
It
is
Iesus
Christ
who
hath
died
for
us
,
and
now
in
the
heavens
makes
intercession
for
us
,
at
the
right
hand
of
the
Majesty
.
Thirdly
,
God
is
eternall
,
and
his
kingdome
is
for
ever
,
what
need
wee
then
to
feare
what
man
can
doe
unto
us
,
they
can
but
kill
the
body
,
but
,
Let
us
feare
him
who
can
cast
both
soule
and
body
in
hell
fire
,
where
the
worme
dyes
not
,
and
the
fire
goes
not
out
.
Fourthly
,
our
God
is
eternall
,
and
his
kingdome
for
ever
and
ever
:
Why
should
wee
then
seeke
the
things
of
this
life
that
perish
?
No
no
,
it
becomes
us
not
to
set
our
eyes
on
things
that
are
seene
,
and
are
temporall
,
but
on
those
things
that
are
not
seenand
are
eternall
.
Finally
,
since
our
God
is
eternall
&
his
kingdome
endureth
for
ever
,
why
should
we
weary
or
murmur
under
the
rod
of
our
visitation
,
for
all
the
afflictions
of
this
present
time
are
not
worthy
of
the
glory
to
be
revealed
,
for
our
afflictions
are
but
light
,
and
endure
for
a
moment
,
but
it
is
an
eternall
weight
of
glory
,
passing
in
excellency
,
that
is
laid
up
for
us
,
who
are
kept
by
the
power
of
his
Sonne
through
faith
to
eternall
salvation
.
Amen
.
THis
is
the
last
gaspe
,
and
breath
of
this
prayer
:
many
such
ejaculations
have
the
servats
of
God
breathed
in
the
last
period
of
their
extremities
:
Iacob
said
,
O
Lord
,
I
have
waited
for
thy
salvation
.
Old
Father
Simeon
could
say
,
Now
let
thy
servant
depart
in
peace
.
The
righteous
say
in
the
8.
to
the
Romans
,
That
they
having
received
the
first
fruits
of
the
spirit
,
do
sigh
in
themselves
,
waiting
for
the
adoption
and
redemption
of
their
mortall
bodies
;
and
the
soules
of
the
Saints
under
the
Altar
in
the
Revelation
can
say
,
O
Lord
,
how
long
?
Our
Saviour
Christ
Jesus
in
place
of
all
these
things
teacheth
us
to
say
Amen
.
And
for
understanding
hereof
,
let
us
first
learne
what
it
is
,
or
how
it
must
be
said
:
As
to
the
first
,
Amen
is
a
word
taken
in
Scripture
three
manner
of
waies
,
nominally
,
adverbially
,
and
verbally
.
Nominally
,
it
signifies
to
us
Jesus
Christ
the
second
person
of
the
Trinity
,
for
it
is
thus
written
.
Revel.
3.14
.
These
things
saith
Amen
,
the
faithfull
and
the
true
witnesse
.
Neither
this
alone
,
but
what
is
more
,
it
gives
a
reality
to
what
hee
hath
spoken
or
promised
,
for
it
is
written
,
his
promises
are
not
yea
and
nay
,
but
yea
and
Amen
.
Adverbially
,
it
is
a
word
of
earnest
asseveration
,
for
so
useth
our
Saviour
,
Verily
,
verily
,
I
say
unto
you
:
whose
primitive
is
Amen
,
Amen
,
dico
vobis
.
Verbally
,
and
so
it
is
equivalent
to
so
be
it
;
whether
it
be
in
the
matter
of
thank
esgiving
,
of
praise
,
or
of
prayer
:
In
the
matter
of
thanksgiving
.
1.
Cor.
14.16
.
That
Amen
may
be
said
.
In
the
matter
of
praise
.
Psal.
41.13
.
Blessed
bee
the
Lord
from
everlasting
to
everlasting
,
Amen
and
Amen
.
In
the
matter
of
prayer
,
and
then
it
hath
a
double
use
,
for
then
it
is
vel
signaculum
consensus
nostri
vel
votum
desiderly
nostri
.
To
all
of
the
former
Petitions
it
is
not
only
signaculum
consonsus
nostri
,
but
also
votum
desiderij
nostri
,
for
in
these
we
do
not
onely
acknowledge
,
that
our
Father
dwells
in
heaven
,
that
his
name
must
bee
hallowed
,
that
his
kingdome
must
come
,
that
his
will
must
be
done
in
earth
as
it
is
in
heaven
,
but
withall
it
is
votum
desiderij
nostri
,
our
earnest
desire
:
Give
us
this
day
our
daily
bread
:
Forgive
us
our
sinnes
:
Lead
us
not
into
temptation
,
and
deliver
us
from
all
evill
:
And
in
all
of
these
wee
are
taught
not
onely
to
assent
but
also
to
desire
,
to
assent
and
acknowledge
the
glory
,
power
,
and
soveraignty
of
his
dread
essence
,
to
desire
and
begge
from
his
all-sufficiency
the
support
of
our
infirmity
,
that
his
strength
may
be
knowne
in
our
weaknesse
,
and
his
power
may
be
made
manifest
in
our
infirmity
.
Thus
then
,
knowing
that
all
things
are
of
him
,
and
by
him
,
and
for
him
,
what
rests
but
that
in
respect
of
his
all-sufficiencie
,
and
eternall
kingdome
,
power
,
and
glory
,
wee
should
draw
neare
unto
him
,
&
begge
of
him
,
that
he
who
is
only
able
may
keep
us
that
we
fall
not
,
and
that
he
would
present
us
without
spot
or
blemish
before
the
presence
of
his
glory
with
joy
,
who
is
God
only
wise
,
immortall
,
and
invisible
,
in
whose
presence
is
the
fulnesse
of
all
joy
,
and
at
whose
right
hand
there
are
pleasures
for
evermore
:
Amen
.
God
of
his
infinite
mercy
and
goodnesse
make
us
all
carefull
of
his
glory
whilst
wee
are
in
this
life
,
that
in
the
day
of
Christs
appearance
we
may
be
made
partakers
of
that
eternall
glory
which
is
laid
up
for
us
in
the
heavens
,
and
purchased
to
us
by
his
blessed
merits
.
Amen
.
FINIS
.