A
SERMON
PREACHED
AT
great
Yarmouth
.
The
Text.
Ieremiah
4.14
.
O
Ierusalem
,
wash
thine
heart
from
wickednes
,
that
thou
maist
be
saued
:
how
long
shall
thy
wicked
thoughts
remaine
within
thee
?
THe
purpose
of
the
Prophet
in
the
former
part
of
this
prophesie
(
Worshipfull
and
well
beloued
)
is
to
worke
conuersion
in
the
hearts
of
the
Iewes
:
Eccles.
4.12
.
and
because
(
as
Salomon
sayes
)
A
three-fold
coard
is
not
easily
broken
:
so
to
the
end
that
hee
might
with
greater
force
,
&
more
vehemencie
,
draw
them
thereunto
,
hee
hath
twisted
and
twyned
together
a
three-fold
cord
,
an
argument
of
a
triple
force
and
efficacie
,
to
moue
them
to
repentance
.
First
,
from
the
consideration
of
his
benefits
and
mercies
bestowed
vpon
them
,
in
the
second
and
third
verses
of
the
second
Chapter
.
Secondly
,
from
couenants
and
promises
made
vnto
them
,
in
the
fourteenth
verse
of
the
former
Chapter
.
Thirdly
,
from
iudgements
and
threatnings
denounced
against
them
,
in
the
seuenth
verse
of
this
Chapter
,
where
the
Prophet
saith
:
Verse
.
7.
The
Lion
is
come
vp
from
his
den
,
the
destroyer
of
the
Gentiles
is
departed
and
gone
forth
,
to
lay
the
land
waste
,
and
the
Cities
shal
be
destroyed
without
an
inhabitant
.
So
that
you
see
how
wisely
,
&
with
what
powerful
discretion
,
the
prophet
enforceth
his
exhortation
.
-
1
From
benefits
bestowed
:
-
2
From
promises
made
:
-
3
From
iudgements
threatned
.
So
as
,
if
benefits
would
not
allure
them
,
promises
may
prouoke
them
:
if
promises
could
not
prouoke
them
,
iudgements
might
feare
them
:
when
Nabucadnezzar
should
come
as
a
roring
Lion
from
his
den
,
and
their
enemies
the
Caldeans
,
to
lay
the
land
waste
,
and
to
leuell
their
Cities
with
the
ground
,
when
places
full
of
inhabitants
,
should
bee
left
without
inhabitants
,
when
all
the
orders
and
companies
of
Israel
,
from
the
highest
Cedar
,
to
the
lowest
shrub
,
from
the
Prince
of
high
estate
,
vnto
the
man
of
low
degree
:
when
the
heart
of
the
king
should
perish
within
him
,
and
the
hearts
of
their
nobles
languish
:
their
priests
astonished
,
and
their
Prophets
wonder
:
when
the
habitations
of
Sion
should
bee
burnt
with
the
fire
of
the
enemie
,
and
the
streetes
of
Ierusalem
scowred
with
the
iudgements
of
the
almightie
:
when
they
thought
still
to
haue
enioyed
peace
,
the
sword
should
pierce
their
flesh
,
and
when
they
had
swallowed
vp
aboundance
,
by
reason
of
peace
,
they
should
wallow
in
the
bloud
of
their
owne
destruction
.
I
say
,
when
al
this
,
as
sodain
as
a
tempest
,
as
swift
as
a
flying
Eagle
,
should
come
vpon
them
,
then
should
they
confesse
their
own
wo
,
&
professe
their
own
destruction
:
Wo
be
to
vs
,
for
we
are
destroyed
.
Vers.
13.
Wherfore
,
as
the
Prophet
had
often
before
in
the
1
,
4
,
&
8.
verses
,
laboured
for
their
conuersion
:
so
likewise
,
in
this
verse
which
I
haue
read
vnto
you
,
O
Ierusalem
,
wash
thine
hart
from
wickednesse
,
that
thou
maist
bee
saued
:
how
long
shall
thy
wicked
thoughts
remaine
within
thee
?
As
if
he
should
say
,
The
Lord
hath
a
quarrell
against
thee
,
O
Ierusalem
,
he
hath
sharpened
the
arrowes
of
his
displeasure
,
hee
hath
bent
his
bow
and
made
it
readie
:
the
instruments
of
his
wrath
,
and
engines
of
his
indignation
,
are
prouided
for
thy
destruction
:
Nabuchadnezzar
and
the
Caldaeans
are
in
lesse
then
an
houres
warning
to
execute
his
commaund
,
they
stay
but
for
the
Lords
watch-word
,
to
say
vnto
them
,
Goe
,
and
they
goe
;
Kill
,
and
they
shal
deuoure
:
thy
case
being
thus
,
there
is
no
other
remedie
to
bee
had
,
or
course
to
bee
taken
for
thy
safetie
,
but
this
:
Wash
thy
heart
from
wickednes
,
O
Ierusalem
.
Diuisio
.
The
words
(
as
you
see
)
doe
contain
nothing
else
,
but
an
exhortation
to
repentance
;
and
in
it
I
obserue
these
two
things
.
-
1
The
exhortation
it selfe
.
-
2
The
reason
of
it
.
The
exhortation
it selfe
,
in
these
words
:
O
Ierusalem
,
wash
thine
heart
from
wickednesse
,
that
thou
maist
bee
saued
.
The
reason
,
in
the
wordes
following
:
How
long
shal
thy
wicked
thoughts
remain
within
thee
?
In
the
exhortation
it selfe
,
I
propound
three
poynts
to
bee
handled
:
-
1
The
person
exhorted
:
O
Ierusalem
.
-
2
The
thing
required
:
Wash
thine
heart
from
wickednes
.
-
3
The
end
:
that
thou
maist
be
saued
.
In
the
reason
or
argument
,
vttered
by
way
of
complaint
,
these
fiue
things
offer
themselues
to
our
consideration
.
1
The
circumstance
of
time
,
whereby
the
argument
is
enforced
:
How
long
?
Quovsque
2
The
thing
which
hee
complaines
of
:
not
actions
or
words
,
which
are
easily
discerned
,
but
thoughts
.
Cogitationes
.
3
The
qualities
of
these
thoughts
:
they
are
not
of
any
holy
and
sanctified
disposition
,
but
they
are
wicked
.
Impiae
.
4
The
continuance
:
for
they
haue
not
their
motions
and
flittings
,
as
the
wind
in
the
ayre
,
which
is
sometime
in
the
East
,
and
sometime
in
the
west
,
but
they
abide
by
it
,
Manent
.
they
remaine
.
Fiftly
,
the
place
of
their
abode
,
is
not
in
any
place
about
,
In
medio
tui
.
or
without
vs
,
but
within
.
Of
these
in
order
:
and
first
,
for
the
first
,
that
is
,
the
person
exhorted
.
O
Ierusalem
,
&c.
First
person
exhorted
.
Almightie
God
made
a
law
,
Deut.
2.10
.
that
no
Citie
should
be
destroyed
,
before
peace
were
offered
vnto
it
,
When
thou
commest
neere
a
Citie
to
fight
against
it
,
thou
shalt
offer
it
peace
:
and
wee
reade
in
the
second
of
Samuel
,
20.
that
the
prudent
and
prouident
woman
of
Abel
,
obiected
this
law
to
Ioab
,
in
effect
,
when
hee
had
cast
vp
a
Mount
against
the
Citie
.
That
speech
of
our
Sauiour
Christ
,
vnto
the
Cities
of
Coraysin
and
Bethsayda
,
giues
vs
to
to
vnderstand
,
that
there
were
many
notable
things
wrought
in
them
,
before
the
woe
tooke
hold
vpon
them
.
So
the
Lord
here
threatning
Iudah
and
Ierusalem
,
with
the
sword
of
the
Gentiles
,
that
the
scouts
came
from
a
farre
countrey
,
to
compasse
it
round
about
,
as
the
watch-men
in
the
field
,
for
the
vtter
subuersion
and
desolation
therof
:
yet
hee
offers
peace
vnto
it
.
The
Prophet
comes
to
Ierusalem
,
with
a
sentence
of
safetie
in
his
mouth
,
as
Noahs
doue
came
to
the
Arke
,
with
an
Oliue
branch
in
her
bill
.
If
a
man
should
weigh
the
iustice
of
GOD
in
a
ballance
,
and
narrowhe
examine
it
,
hee
shall
neuer
see
it
his
maner
,
to
punish
any
place
,
or
plague
any
people
,
without
iust
cause
:
for
,
though
hee
lookes
,
for
a
time
,
with
a
fierce
countenance
,
and
threatens
to
send
downe
his
iudgements
as
thunder-bolts
,
and
his
wrath
as
a
mightie
tempest
,
to
seaze
vpon
the
wicked
:
yet
hee
powres
downe
a
sweete
showre
of
his
mercie
before
,
so
as
,
if
there
bee
any
insight
or
foresight
in
them
,
of
Gods
hand
that
hangs
ouer
them
,
they
may
preuent
it
.
The
Lord
heere
proclaimes
open
warre
against
his
people
:
yet
the
Prophet
deliuers
vnto
them
many
good
exhortations
aforehande
,
as
Ionathan
shotte
arrowes
,
to
giue
Dauid
warning
,
that
by
repentance
they
might
preuent
his
iudgements
.
O
Ierusalem
,
wash
thine
heart
from
wickednes
,
&c.
Vse
.
The
same
loue
(
beloued
)
which
the
Lord
in
former
times
bare
to
Ierusalem
,
and
to
the
Cities
of
Iudah
,
is
like
to
the
lawes
of
the
Medes
&
Persians
,
Dan.
4.
which
are
neuer
altered
,
but
euer
,
and
for
euer
are
continued
:
and
his
mercie
towards
his
people
,
riseth
vp
by
degrees
,
like
the
water
in
Ezekiel
,
Ezec.
4.7
.
which
at
the
first
time
came
but
to
the
anckles
,
the
second
time
to
the
knees
,
the
third
time
to
his
loynes
,
the
fourth
time
it
was
as
a
deepe
riuer
,
and
not
to
be
passed
ouer
;
for
the
further
hee
waded
,
the
deeper
hee
was
plunged
:
so
Gods
loue
is
inscrutabile
quiddam
,
a
thing
vnsearcheable
,
&
his
mercie
past
finding
out
.
And
if
euer
age
in
former
and
precedent
times
had
experience
of
it
,
if
euer
Ierusalem
and
the
Cities
of
Iudah
had
a
taste
of
it
,
if
euer
the
sweete
showres
of
Manna
rained
downe
vpon
the
Israelites
;
surely
the
sweete
showres
of
his
mercie
haue
plentifully
beene
powred
downe
vpon
vs
,
and
his
loue
hath
embraced
vs
on
euerie
side
.
For
God
is
not
delighted
in
the
destruction
of
a
sinner
:
he
takes
no
pleasure
to
see
the
workmanship
of
his
owne
handes
,
and
the
children
(
as
I
may
say
)
of
his
owne
loynes
,
murdered
and
massacred
in
the
streetes
,
by
the
sword
of
the
enemie
:
and
hence
it
is
,
that
the
Lord
in
so
many
places
,
and
at
sundrie
times
,
by
the
mouthes
of
his
Prophets
,
hath
vsed
exhortations
euen
without
number
,
to
disswade
them
from
the
cause
of
Gods
iudgements
,
that
is
,
from
sinne
,
disobedience
,
and
transgression
.
Especially
,
from
the
beginning
of
this
Prophesie
,
Ieremie
hath
beene
very
earnest
:
as
in
the
third
Chapter
,
the
Lord
condemneth
Israel
for
an
harlot
.
Lift
vp
thine
eyes
,
Oh
Israel
,
vnto
the
high
places
,
see
and
behold
if
thou
hast
not
playd
the
harlot
,
&c.
Thou
hast
sitten
wayting
for
them
in
the
wayes
,
as
the
Arabian
in
the
wildernesse
:
yea
,
the
land
is
polluted
with
thy
whoredomes
and
abominations
:
yet
,
when
Israel
had
done
all
this
,
God
sayde
,
Turne
vnto
mee
:
notwithstanding
,
shee
returned
not
,
as
her
rebellious
sister
Iudah
saw
.
Againe
,
in
the
fourteenth
verse
:
O
ye
disobedient
children
,
turne
vnto
me
,
and
I
will
take
you
,
one
of
a
Citie
,
and
2.
of
a
tribe
,
and
wil
bring
you
into
Sion
,
and
I
will
giue
you
pastors
according
to
mine
owne
heart
,
that
shall
feed
you
with
wisedome
and
vnderstanding
.
The
like
in
the
22.
verse
,
and
in
many
other
places
:
the
Lord
seemes
to
bee
mooued
with
a
pitifull
compassion
and
commiseration
ouer
his
owne
people
:
their
case
was
pitifull
in
his
sight
,
and
their
carelesse
regard
wrought
sorrow
in
his
heart
,
when
he
saw
that
howsoeuer
he
was
prouident
for
their
saluation
,
yet
were
they
verie
forward
in
their
owne
destruction
:
and
the
more
carefull
he
he
was
for
their
conuersion
,
the
lesse
respect
had
they
to
his
admonition
.
Indeede
true
it
is
an
auncient
father
sayth
,
The
wicked
alacrius
currunt
ad
mortem
,
quàm
nos
ad
vitam
:
they
runne
farre
faster
in
the
way
to
condemnation
,
then
the
godly
doe
in
the
way
to
saluation
:
as
the
Psalmist
notes
them
for
their
haste
,
when
hee
describes
the
vngodly
,
as
if
they
had
wings
on
their
heeles
:
Their
feete
are
swift
to
shed
bloud
.
Ps.
145.
Yet
the
Lord
(
who
as
Dauid
sayth
)
is
merciful
,
gracious
,
long-suffering
,
and
of
great
goodnes
,
laboureth
to
draw
them
home
:
his
heart
breakes
within
him
,
and
his
bowels
yearne
with
griefe
,
when
he
sees
Ierusalem
:
that
is
to
say
,
his
own
people
,
how
wilful
they
are
in
their
owne
destruction
.
As
I
liue
(
sayth
the
Lord
)
I
will
not
the
death
of
a
sinner
:
As
if
he
should
say
:
The
fault
is
not
mine
,
when
sinners
drinke
the
dregges
of
iniquitie
,
when
the
scourge
of
my
iudgements
fasten
vpon
them
:
for
I
haue
no
pleasure
to
see
the
workmanship
of
mine
owne
hands
perish
in
confusion
:
As
I
liue
,
as
I
liue
(
sayth
the
Lord
)
I
will
not
the
death
of
a
sinner
.
Marcellus
,
Valerius
.
after
his
souldiers
had
conquered
Syracusa
,
not
without
the
great
slaughter
of
many
,
was
so
compassionate
ouer
them
,
that
he
went
vp
to
the
highest
towre
in
the
Castle
,
and
with
teares
lamented
the
ruine
&
ouerthrow
therof
.
Plutarch
speaks
of
one
Pollio
a
Romane
,
who
hauing
inuited
the
Emperor
Augustus
to
a
feast
,
would
haue
thrown
his
seruant
into
a
deep
poole
in
his
rage
,
for
a
smal
matter
.
The
Emperor
beholding
his
angrie
spirit
,
controlde
him
with
these
words
,
Homo
cuiuscunque
conditionis
,
&c.
A
man
,
of
what
state
or
condition
soeuer
he
bee
,
if
there
were
no
other
cause
,
but
because
hee
is
a
man
,
is
more
to
bee
valued
and
esteemed
,
then
all
the
gold
and
siluer
in
the
world
.
Well
,
whatsoeuer
may
bee
sayd
of
Marcellus
for
his
clemencie
,
ouer
those
whom
hee
had
slain
:
or
of
the
milde
and
humane
spirit
of
the
Emperour
Augustus
,
iudging
it
to
be
very
noble
and
honourable
;
yet
is
there
no
comparison
to
bee
made
betwixt
him
,
and
the
Emperour
of
heauen
and
earth
,
euen
the
God
of
the
whole
world
:
who
,
as
the
Prophet
sayth
,
is
mercifull
gracious
,
long-suffering
,
and
of
great
goodnes
.
For
if
Mercie
were
not
before
him
,
and
Grace
behind
him
,
if
long-suffering
stood
not
at
his
right
hand
,
and
great
goodnes
at
his
left
:
if
these
Peacemakers
(
as
I
may
cal
them
)
being
qualities
in
his
nature
,
did
not
mightily
preuaile
with
him
,
why
,
so
great
is
our
sinne
,
that
the
world
could
not
stand
,
but
had
long
ere
this
time
perished
like
Sodome
,
and
had
beene
destroyed
,
as
was
Gomorrah
.
Therefore
would
you
know
,
what
vpholds
the
frame
and
structure
of
the
world
?
why
,
it
is
Mercy
:
would
you
know
what
vpholds
the
good
estate
of
Israel
,
of
our
land
?
His
Mercy
:
would
you
know
what
continues
the
dayes
of
our
ancient
mother
in
Israel
,
our
gracious
Soueraigne
,
that
as
yet
we
cannot
say
of
her
,
as
was
sayd
of
Moses
,
Deut.
34.7
.
that
her
eyes
haue
waxed
dimme
in
her
head
,
or
her
natural
force
abated
:
but
stil
flourisheth
as
the
Palme
tree
,
and
groweth
vp
as
a
Cedar
in
Lebanon
?
t
is
Mercy
.
In
a
word
,
you
know
the
cause
of
the
Gospels
continuance
amongst
vs
,
that
yet
with
freedome
we
may
heare
the
sound
of
it
in
our
Temples
,
and
with
peace
behold
the
open
faces
of
Gods
Prophets
,
which
bring
vnto
vs
the
gladde
tidings
of
saluation
:
why
wee
enioy
other
blessings
and
benefits
in
the
land
,
and
are
not
taken
away
from
vs
,
by
the
violence
and
rapine
of
forraine
strangers
?
it
is
his
Mercy
,
his
Grace
,
his
long
suffering
,
his
great
goodnes
,
that
hee
bare
to
thee
,
O
Ierusalem
,
euen
to
vs
,
his
owne
people
.
Mat.
23
,
37.
our
Sauior
Christ
doth
there
challenge
Ierusalem
for
great
crueltie
,
that
hee
had
sent
Prophets
,
but
she
had
slaine
them
:
and
Apostles
,
but
she
had
stoned
them
.
O
Ierusalem
,
Ierusalem
,
thou
that
killest
the
Prophets
,
and
stonest
them
which
haue
beene
sent
vnto
thee
:
how
often
would
I
haue
gathered
thee
together
,
euen
as
the
hen
gathereth
her
chickens
vnder
her
wings
,
but
yee
would
not
?
The
hen
was
not
more
tender
ouer
her
yong
ones
,
than
I
was
ouer
you
,
sayth
the
Lord
:
and
my
loue
and
kindnes
,
and
louing
kindnes
was
not
once
or
twice
,
but
often
.
Neither
would
I
haue
committed
the
trust
of
you
to
any
other
,
but
my selfe
would
haue
gathered
you
together
.
What
loue
and
kindnesse
could
I
more
shew
,
but
you
would
not
?
I
would
(
O
Ierusalem
)
but
thou
wouldst
not
.
How
often
beloued
,
hath
the
Lord
wooed
vs
on
this
maner
?
how
often
hath
the
heauenly
trumpet
of
his
mercie
sounded
in
our
eares
?
howe
often
hath
the
sweete
showres
of
his
mercie
fallen
vpon
our
heads
,
euen
as
aboundantly
,
as
the
Quailes
vpon
the
Israelites
?
If
you
should
denie
it
,
I
would
aske
the
starres
in
the
heauens
,
the
beasts
of
the
earth
,
the
foules
of
the
ayre
,
and
the
fishes
of
the
sea
,
and
all
these
would
witnesse
with
me
.
How
often
hath
the
Lord
cried
vnto
you
in
effect
,
Yarmouth
,
Yarmouth
,
thou
that
swellest
in
the
vanitie
of
thy
conceit
,
that
sayst
with
Laodicea
,
Reu.
3.
I
am
rich
&
increased
with
goods
,
and
haue
neede
of
nothing
:
and
therefore
pride
and
enuie
striue
which
shall
get
the
vpper
hand
,
as
the
vnruly
waues
of
the
sea
encounter
one
another
:
wickednesse
walkes
vp
and
downe
among
you
without
controlment
,
and
iniquitie
runs
full
sea
in
the
channels
of
thy
streets
,
and
the
course
thereof
cannot
be
stayed
.
Sodome
and
Gomorrah
lie
not
in
the
dust
for
greater
abominations
,
then
are
daily
committed
:
thou
Yarmouth
,
that
art
in
this
case
,
How
often
would
I
haue
gathered
you
together
,
euen
as
the
hen
gathereth
her
chickens
vnder
her
wings
,
but
you
would
not
?
Thus
the
Lord
reasons
with
vs
(
beloued
:
)
Many
fruits
of
his
blessings
haue
you
tasted
of
,
both
by
sea
and
by
land
:
from
time
to
time
hath
hee
sent
home
your
shippes
,
ballanced
with
the
riches
of
the
Ocean
,
as
if
they
came
laden
with
treasures
from
Egypt
:
for
which
,
the
Lord
encrease
not
only
plenteousnes
within
your
vessels
,
but
euen
thankfulnesse
within
your
bowels
.
Many
excellent
and
powerfull
instructions
haue
beene
deliuered
vnto
you
,
by
the
mouths
of
his
seruants
,
the
Prophets
.
All
this
hath
beene
to
this
end
,
to
gather
you
together
vnto
the
Lord
:
his
blessings
temporall
,
and
his
graces
spirituall
,
haue
beene
as
two
hands
,
to
draw
you
home
vnto
him
:
but
as
yet
,
for
ought
wee
see
,
you
will
not
.
Therefore
looke
vnto
it
:
if
the
like
should
befall
you
,
as
here
to
Ierusalem
,
(
either
in
this
place
by
Nabucadnezzar
and
the
Caldeans
,
or
there
,
by
Titus
,
Mat.
23.37
.
and
Vespasian
:
)
that
your
enemies
should
entrench
your
towne
,
and
enuiron
you
round
about
,
that
hunger
and
famine
should
tirannize
ouer
your
bodies
,
whereas
now
plentie
sits
at
your
doores
,
to
welcome
your
friends
:
that
the
sword
of
some
forraine
Nation
should
shorten
your
dayes
,
whereas
now
the
sword
of
good
Magistrates
is
carried
before
you
:
if
your
houses
of
pleasure
,
should
become
your
prisons
:
if
your
louing
wiues
should
be
deflowred
,
and
your
tender
infants
murdered
in
the
streetes
before
your
faces
:
If
this
,
or
a
greater
euill
should
befall
,
which
the
Lord
in
his
mercie
turne
away
,
beloued
,
is
it
not
iust
?
shall
wee
challenge
God
of
his
equitie
,
or
charge
him
of
iniustice
,
and
say
:
Lord
,
why
hast
thou
done
this
?
surely
no
:
many
times
(
sayth
the
Lord
)
would
I
,
but
you
would
not
:
for
I
am
a
God
mercifull
,
gracious
,
long-suffering
,
and
of
great
goodnesse
:
but
the
more
I
was
mercifull
,
the
more
you
were
sinfull
:
the
more
I
was
gracious
,
the
more
you
were
gracelesse
:
the
longer
I
was
in
suffering
,
the
longer
were
you
in
sinning
:
and
the
greater
I
was
in
goodnesse
,
the
greater
were
you
in
transgression
:
therefore
,
because
I
then
would
,
but
you
would
not
:
perhaps
now
you
would
,
but
I
will
not
.
Bethink
your selues
of
your
estate
present
:
bethinke
your selues
what
may
befall
.
O
Ierusalem
,
&c.
Secondly
,
Ierusalem
(
the
elect
Citie
of
God
)
most
holy
,
most
glorious
,
built
vpon
holie
mountaines
,
no
Citie
in
the
world
comparable
thereunto
,
Ierusalem
Metropolis
Iudaeorum
Nico.
de
Lyra
gloss
.
ordina
.
Esay
2.
Mich.
4.
as
well
for
the
loftinesse
of
the
seate
,
for
the
temperature
of
the
ayre
,
for
the
moderation
of
the
heauens
,
and
fruitfulnesse
of
the
soyle
:
and
yet
all
this
serues
not
so
much
for
the
credit
of
it
,
as
that
The
Scepter
went
forth
from
Sion
,
&
the
word
of
God
from
Ierusalem
.
It
was
the
onely
place
of
Gods
onely
worship
:
the
Lord
had
a
delight
to
haue
his
name
there
:
neither
had
any
more
priuiledges
,
more
teaching
or
preaching
,
then
they
had
:
yet
for
all
this
,
they
wanted
perseuerance
,
they
could
not
continue
vnto
the
end
:
yea
,
these
which
should
haue
bin
schoolemasters
to
al
other
Nations
round
about
them
for
knowledge
.
Yet
see
the
testimonie
that
God
giues
of
Ierusalem
:
Ch.
5.1
.
Run
to
and
fro
in
the
streets
of
Ierusalem
,
behold
now
,
&
enquire
in
the
open
places
,
if
ye
can
find
a
man
,
or
if
there
be
any
that
executeth
iudgement
,
&
seeks
the
truth
,
&
I
wil
spare
it
,
saith
the
Lord
.
Loe
,
my
beloued
,
not
a
righteous
man
,
not
a
faithfull
soule
(
it
seemes
)
found
in
Ierusalem
,
either
among
their
princes
,
or
among
their
people
.
Doctrine
.
Whereby
we
learne
,
that
howsoeuer
wee
haue
the
word
of
God
preached
,
and
the
heauenly
oracles
of
his
will
reuealed
vnto
vs
,
from
the
bosome
of
the
almightie
,
by
the
mouthes
of
his
Prophets
,
and
other
priuiledges
and
prerogatiues
giuen
vnto
vs
,
which
God
hath
not
vouchsafed
to
other
Nations
:
yet
cannot
wee
challenge
this
priuiledge
and
prerogatiue
of
perseuerance
.
So
likewise
,
the
Churches
of
Constantinople
,
and
of
Ephesus
,
excellent
priuiledges
they
had
,
and
great
prerogatiues
they
were
graced
with
,
yet
could
they
not
perseuere
vnto
the
end
.
Vse
.
1
Well
,
the
vses
in
a
word
,
that
wee
are
to
make
hereof
,
are
diuers
:
first
,
in
that
Ierusalem
,
thus
priuiledged
and
blessed
,
could
not
perseuere
,
it
serues
to
teach
vs
,
that
in
any
place
which
the
Lord
hath
countenanced
with
the
preaching
of
his
word
,
if
the
hearts
of
the
people
bee
not
set
to
obey
,
the
Lord
will
giue
no
blessing
vnto
it
.
If
preaching
&
practizing
bee
not
ioyned
together
;
if
the
Gospel
&
obedience
walke
not
hand
in
hand
;
if
Gods
word
,
&
our
workes
;
if
the
light
of
his
Gospel
,
and
the
light
of
our
godly
conuersation
be
found
asunder
:
alas
,
wee
may
with
Esau
deceiue
our selues
,
Gen.
26.
and
thinke
to
haue
a
blessing
,
when
wee
shall
hit
vpon
a
curse
.
Therefore
,
let
vs
not
content
our selues
with
the
outward
sound
of
the
word
,
if
the
inward
obedience
of
the
heart
bee
absent
:
though
wee
bring
our
Bibles
to
Church
vnder
our
armes
,
it
is
not
that
will
make
vs
good
Christians
,
if
our
hearts
be
not
set
to
obey
:
but
wee
must
ioyne
the
outward
ministerie
of
the
word
,
and
the
inward
obedience
of
the
heart
together
:
no
sooner
must
the
Lord
open
his
mouth
,
but
wee
must
open
our
eares
,
&
drinke
the
sound
of
his
word
,
into
the
secrets
of
our
harts
,
which
may
become
mightie
,
and
by
the
operation
thereof
,
make
vs
fruitfull
vnto
saluation
.
Vse
.
2
Secondly
,
in
that
Ierusalem
could
not
continue
&
perseuere
,
it
serues
to
teach
vs
,
that
wee
which
haue
had
the
excellent
benefit
of
his
word
,
and
by
the
beames
of
his
glorious
Gospel
,
haue
beene
enlightned
in
the
wayes
of
saluation
:
Gal.
5.1
.
1.
Pet.
2.
wee
must
(
as
Paul
admonisheth
vs
)
standfast
,
and
not
bee
as
variable
cloudes
in
the
ayre
,
that
are
carried
about
with
a
tempest
,
but
stedfast
,
constant
,
and
confident
,
in
the
profession
of
the
Gospel
.
For
if
wee
prooue
either
faint-hearted
,
or
faithlesse
hearted
Christians
:
if
it
bee
sayd
of
vs
,
as
Paul
sayd
of
the
Galathians
:
Gal.
5.7
.
Apostatas
.
Ye
did
runne
well
in
the
race
of
Christianitie
,
but
now
,
yee
slide
backe
:
our
end
shall
be
worse
then
our
beginning
:
for
it
had
beene
much
better
that
wee
had
neuer
learned
the
truth
,
nor
knowne
the
way
of
righteousnesse
,
then
after
wee
haue
knowne
and
learned
it
,
to
returne
with
the
dog
to
his
vomit
,
and
with
the
sow
that
was
washed
,
to
her
wallowing
in
the
mire
.
Vse
.
3
Thirdly
,
1.
Cor.
10.12
.
Non
locus
,
persona
,
dignitas
priuilegia
,
aut
immunitates
possunt
nos
ab
ira
Dei
eximere
.
in
that
Ierusalem
could
not
perseuere
,
it
teacheth
vs
that
of
the
Apostle
:
Wee
which
thinke
wee
stand
,
must
take
heede
lest
wee
fall
:
let
vs
not
boast
of
those
priuiledges
and
blessings
that
God
hath
enriched
vs
with
:
for
were
they
neuer
so
many
,
or
neuer
so
great
,
Ierusalem
had
more
,
and
greater
:
yet
,
though
shee
was
highly
in
credite
with
the
Lord
,
and
countenanced
of
him
as
the
Empresse
of
the
world
,
her
glorie
is
here
threatned
to
bee
layd
in
the
dust
.
Gen.
11.2
Let
Nimrod
and
his
companie
build
a
Citie
,
whose
towres
and
turrets
may
reach
vp
into
heauen
:
yet
shall
Babel
bee
Babel
:
the
thing
it selfe
shall
bee
the
confusion
thereof
.
The
whore
of
Babylon
may
aduaunce
her selfe
in
pleasures
,
Reu.
18.8
.
and
in
the
pride
of
her
heart
say
,
she
sits
as
a
Queene
,
and
shal
see
no
mourning
:
yet
shall
her
plagues
come
at
one
day
,
death
,
sorrow
,
and
famine
,
and
shee
shall
bee
burnt
with
fire
:
for
strong
is
the
Lord
God
,
which
will
condemne
her
.
Reu.
18.8
.
Therfore
,
if
we
assure
our selues
of
the
continuance
of
Gods
fauour
amongst
vs
,
by
our
outward
prosperitie
,
or
thinke
to
stand
hereafter
,
as
wee
haue
stood
hitherto
,
wee
are
deceiued
:
for
were
we
as
deere
and
neere
vnto
the
Lord
,
as
Ierusalem
,
or
answerable
vnto
it
,
either
for
brauerie
of
buildings
,
commodities
of
marchandize
,
store
of
munition
,
to
driue
backe
the
force
and
fierce
assaults
of
our
enemies
,
yet
are
they
not
sufficient
to
driue
back
the
gun-shot
of
Gods
displeasure
,
when
for
our
transgression
,
hee
entendeth
our
destruction
.
Vse
.
4
Fourthly
,
seeing
wee
see
Ierusalems
estate
to
bee
this
:
it
teacheth
vs
to
commend
our
prayers
and
supplications
vnto
GOD
,
for
this
speciall
blessing
of
perseuerance
:
Simile
.
for
what
profiteth
a
man
,
to
sayle
a
long
voyage
prosperously
,
and
with
successe
,
if
at
length
hee
makes
shipwracke
,
beeing
ready
to
enter
into
the
hauen
?
So
,
what
will
it
auayle
vs
(
my
brethren
)
sayling
in
the
full
sea
of
Gods
blessings
,
and
in
the
flouds
of
his
aboundant
mercies
,
with
the
winds
of
prosperitie
,
and
before
we
come
to
our
iourneyes
end
,
make
shipwracke
of
fayth
and
a
good
conscience
?
It
is
not
sufficient
for
vs
that
wee
runne
,
but
we
must
so
runne
,
as
wee
may
attaine
.
It
will
not
auaile
vs
to
begin
well
,
if
wee
doe
not
continue
to
the
end
:
if
wee
haue
begunne
in
the
spirit
,
Gal.
3.3
.
there
is
no
perfection
to
be
looked
for
in
the
flesh
.
That
seede
is
in
vaine
cast
into
the
ground
〈…〉
man
filleth
not
〈…〉
of
haruest
〈…〉
Gospel
is
〈…〉
purpose
,
except
we
perseuere
vnto
the
end
.
Obiect
.
Now
,
it
may
be
demanded
,
Why
did
the
Lord
looke
for
such
measure
of
obedience
,
perseuerance
,
and
other
fruits
in
Ierusalem
,
more
then
in
the
Caldeans
?
Answ.
The
reason
is
,
Because
he
had
bestowed
greatest
blessings
vpon
them
:
and
the
Lords
maner
is
,
where
he
bestowes
greatest
blessings
,
there
he
lookes
for
greatest
obedience
:
and
where
there
is
greatest
preaching
,
there
doth
hee
expect
greatest
practise
.
That
Parable
of
the
fig-tree
,
Luk.
31.6
.
planted
in
a
vineyard
,
serues
fitly
for
the
illustration
hereof
:
A
certaine
man
(
sayth
hee
)
had
a
figtree
planted
in
a
vineyard
,
and
because
hee
had
planted
it
,
he
came
and
sought
fruit
thereon
,
but
found
none
.
Then
sayd
he
to
the
dresser
of
the
vineyard
:
Lo
,
this
3
yeere
haue
I
come
,
and
sought
fruit
thereon
,
&
hauc
found
none
:
cut
it
down
,
why
keepeth
it
the
ground
barren
?
This
vineyard
,
beloued
,
is
the
Church
of
〈…〉
fig-tree
,
though
it
bee
there
〈…〉
estate
of
the
Iewes
,
yet
by
〈…〉
vnderstood
the
estate
of
euery
seuerall
soule
:
the
planter
thereof
is
Christ
,
the
dressers
are
his
seruants
the
Prophets
.
Nowe
(
sayth
Christ
)
I
haue
planted
a
fig-tree
,
great
cause
therefore
that
I
should
haue
fruit
of
it
.
Well
,
any
time
these
three
yeres
haue
I
come
and
sought
fruit
thereon
,
but
haue
found
none
.
Neither
is
it
onely
fruitlesse
it selfe
,
but
it
makes
the
ground
barren
and
fruitlesse
likewise
.
Surely
,
my
purpose
is
,
it
shall
bee
cut
downe
,
and
cast
into
the
fire
.
O
Lord
(
beloued
)
an
happie
thing
were
it
,
if
in
our
vineyard
wee
had
no
such
vnprofitable
fig-trees
;
if
in
our
Church
wee
had
no
such
vnprofitable
professors
:
vpon
whom
Gods
Prophets
and
ministers
haue
bestowed
cost
,
and
of
whom
,
no
doubt
,
the
Lord
hath
expected
and
wayted
for
,
not
three
yeres
,
but
many
yeeres
,
the
fruits
of
his
blessings
:
but
alas
,
wee
deceiue
his
expectation
:
long
hath
he
thought
for
,
and
sought
after
the
fruits
of
his
Gospel
,
but
loe
,
nothing
but
weedes
of
disobedience
spring
vp
amongst
vs
.
What
will
bee
the
end
of
this
?
Surely
,
we
may
iustly
feare
the
like
iudgement
,
that
befell
to
the
fig-tree
:
Cut
it
down
:
why
keepeth
it
the
ground
barren
?
Wee
may
(
I
confesse
)
bee
suffered
to
grow
for
a
time
,
to
flourish
for
a
season
,
yet
vtter
destruction
wil
happen
in
the
end
.
We
know
heretofore
,
how
the
Lord
hath
dealt
with
vs
,
for
wee
haue
playd
the
hypocrites
with
him
,
and
therefore
hath
hee
made
the
earth
,
and
the
creatures
thereon
,
to
play
the
hypocrites
with
vs
.
The
Lord
hath
expected
the
fruits
of
our
obedience
,
but
behold
,
it
is
like
vnto
a
shadow
,
something
in
shew
,
but
nothing
in
substance
;
or
euen
as
Ephraims
righteousnesse
,
Ose.
6.4
.
like
to
the
morning
dew
:
so
wee
(
in
former
yeeres
)
haue
expected
the
fruits
of
the
earth
from
him
,
yet
haue
wee
beene
partakers
of
the
curse
that
Iob
speakes
of
:
Iob.
31.40
.
That
thistles
haue
growne
in
steade
of
wheate
,
and
cockle
in
steade
of
harley
:
so
as
the
husband-man
sorrowed
and
sighed
within
himselfe
,
when
hee
saw
no
better
fruit
of
his
labours
.
Thus
hath
the
Lord
caused
the
earth
to
deceiue
our
expectation
,
because
wee
haue
deceiued
his
:
and
though
now
on
a
sodaine
,
hee
hath
equally
diuided
the
pipes
and
cunduites
of
his
mercie
,
and
opened
the
windowes
of
heauen
,
and
hath
sent
downe
a
gracious
raine
,
vpon
the
ground
of
the
good
and
of
the
bad
,
of
the
iust
,
and
of
the
vniust
,
filling
our
bosomes
with
aboundance
of
blessings
,
that
our
vineyards
clap
their
hands
,
and
our
fields
doe
reioyce
and
sing
:
yet
let
vs
beware
that
this
sodaine
prosperity
and
plenty
,
bee
not
to
fat
vs
against
a
day
of
slaughter
.
Let
vs
therefore
consider
our
estate
what
wee
are
,
and
what
wee
haue
beene
,
euen
a
people
blessed
of
the
Lord
:
but
wee
may
speake
of
our selues
,
as
Pliny
speakes
of
a
certaine
countrey
,
that
ex
siccitate
lutum
,
ex
imbre
puluerem
,
&c.
drought
hath
caused
durt
,
and
raine
hath
stirred
vp
dust
amongst
vs
:
for
what
hath
the
sunshine
of
his
mercies
?
but
caused
vs
to
lie
in
the
mire
of
our
abominations
:
and
what
hath
the
moysture
of
his
graces
?
but
euen
dryed
vp
the
fountaine
of
grace
in
vs
:
so
as
wee
are
giuen
ouer
to
worke
transgression
with
greedinesse
:
the
increase
of
his
blessings
haue
encreased
our
iniquities
;
and
the
aboundance
of
his
mercies
haue
brought
forth
aboundance
of
sinne
in
vs
:
for
what
haue
wee
,
but
in
steade
of
obedience
,
rebellion
?
in
steade
of
knowledge
,
ignorance
?
Is
there
no
complaint
of
oppression
to
be
heard
in
our
streetes
?
doe
not
rich
men
grinde
the
faces
of
the
poore
,
plucking
their
skinnes
from
their
bodies
,
and
their
flesh
from
their
bones
,
as
the
Prophet
speakes
?
Is
not
one
man
readie
to
pull
out
the
throat
of
another
,
vrging
,
and
vsing
extremitie
,
rather
then
a
good
conscience
,
in
matters
of
law
?
Is
there
no
swearing
,
and
forswearing
?
no
prophanation
of
the
Sabboth
amongst
vs
?
doe
not
Absaloms
adulteries
runne
for
meriments
in
our
age
?
and
haue
wee
not
those
,
fitter
for
the
companie
of
Sodomites
,
then
for
the
societie
of
Christians
?
and
behold
,
yet
,
and
yet
greater
abominations
then
these
?
Are
these
the
fruits
of
the
Gospel
?
is
this
the
issue
and
effect
,
that
Gods
word
hath
wrought
in
vs
these
fortie
yeeres
?
haue
we
answered
the
Lords
expectation
,
in
the
smallest
measure
of
obedience
,
as
hee
hath
answered
our
desires
,
in
the
greatest
measure
of
his
mercies
?
Surely
no.
Oh
beloued
,
what
then
remaines
for
such
vnprofitable
fig-trees
?
Cut
them
downe
,
cut
them
downe
(
sayth
the
Lord
)
burne
them
in
the
fire
.
So
much
for
the
first
poynt
,
the
person
exhorted
,
and
the
instruetions
thereof
.
Nowe
followeth
the
second
poynt
,
namely
,
the
thing
required
.
Wash
thine
heart
from
wickednesse
.
THe
Prophet
doth
here
touch
Ierusalem
to
the
quicke
,
Quid
lauandum
.
Fons
vita
when
hee
comes
to
the
heart
:
which
,
(
as
Phisicions
say
)
is
the
fountaine
of
life
:
it
is
the
first
thing
that
liueth
,
and
the
last
thing
that
dieth
in
a
man
.
The
heart
is
like
an
Instrument
:
if
it
bee
in
tune
,
and
well
struug
,
Dulce
melos
.
it
makes
a
sweete
melody
:
but
if
it
bee
out
of
tune
,
all
the
parts
and
powers
of
minde
and
body
are
out
of
course
.
Or
as
the
stone
of
Scyros
,
Plin.
lib.
36.
Cap.
17.
if
it
bee
cast
whole
into
the
water
,
floteth
,
and
swimmeth
aloft
,
but
if
it
be
parted
and
diuided
,
it
sinketh
to
the
bottome
:
so
is
it
with
the
heart
,
so
long
as
it
bee
kept
whole
and
vndistracted
,
why
,
it
swims
,
and
all
things
runne
currant
with
it
:
but
if
broken
or
diuided
,
it
sinketh
like
lead
.
It
may
bee
compared
to
the
apple
of
a
mans
eye
,
which
will
be
troubled
with
a
little
moate
:
so
is
the
heart
tender
of
it selfe
,
and
will
bee
disquieted
with
a
rebellious
affection
:
or
looke
euen
as
a
steele-glasse
is
bright
and
pure
,
yet
the
breath
of
ones
mouth
will
dimme
it
:
so
is
the
heart
,
a
thing
in
it selfe
bright
and
pure
,
yet
are
there
many
wicked
and
contagious
vapours
in
the
soule
,
that
dimme
and
obscure
the
integritie
thereof
.
When
God
looked
downe
from
heauen
,
Gen.
6.5
.
Hee
saw
the
wickednesse
of
man
was
great
on
the
earth
:
and
did
God
behold
but
the
earth
onely
?
surely
yes
,
hee
tooke
a
view
of
mans
heart
also
;
and
there
hee
found
the
heart
,
and
not
the
heart
onely
,
but
the
thoughts
of
the
heart
,
and
the
imaginations
of
the
thoughts
:
the
mother
,
her
daughters
,
and
their
children
euill
,
and
not
onely
euill
;
but
onely
euill
,
and
euil
continually
.
Aboue
all
things
(
sayth
the
Prophet
)
man
hath
an
vnfaythfull
heart
,
as
deepe
as
the
deepe
sea
,
nothing
can
sound
it
:
as
wide
as
the
wide
world
,
nothing
can
contain
it
:
as
large
&
spacious
as
hell
it self
,
who
can
find
it
out
?
If
a
man
possessed
as
much
ground
,
as
euer
the
deuil
shewed
the
son
of
God
from
the
high
mountaine
;
if
hee
had
the
whole
world
,
yet
could
mans
heart
containe
another
&
if
he
had
two
worlds
in
his
possessio
,
yet
the
heart
of
man
would
bee
casting
for
a
third
:
therefore
it
is
worth
the
noting
,
that
which
Philip
of
Macedon
is
reported
to
haue
obserued
in
himselfe
,
when
by
wrastling
,
he
had
taken
a
fal
in
the
sand
,
and
seeing
the
impression
of
his
body
therin
,
was
thereby
(
as
it
seemes
by
his
words
)
brought
into
consideration
,
that
a
smal
parcell
of
ground
,
&
in
comparison
,
but
a
span
of
earth
contained
his
body
,
but
the
whole
world
,
were
it
much
wider
than
it
is
,
sufficed
not
his
couetous
heart
.
Wel
,
whatsoeuer
the
hart
of
man
is
,
I
leaue
vnto
God
,
the
searcher
of
all
harts
to
examine
:
&
whatsoeuer
Philip
of
Macedons
couetous
heart
was
,
&
the
harts
of
those
,
which
in
the
time
of
Noah
were
swept
away
with
the
waters
of
the
floud
:
yet
here
we
find
,
Ierusalem
hath
a
wicked
hart
,
&
so
wicked
,
that
vnlesse
it
bee
purified
,
purged
,
and
washed
with
the
waters
of
repentance
,
destruction
vpon
destruction
is
proclaimed
against
it
,
verse
20.
Wash
thine
heart
from
wickednesse
.
Where
first
of
all
wee
note
,
that
our
repentance
must
bee
like
the
repentance
of
Niniueh
,
it
must
begin
with
the
King
:
hee
must
first
arise
from
his
throne
,
and
throw
away
his
costly
robes
,
and
couer
himselfe
with
sackcloth
and
ashes
,
and
then
proclaime
the
like
to
his
subiects
and
inferiors
:
that
is
to
say
,
the
heart
which
sits
in
the
body
,
as
a
king
in
his
throne
,
and
hath
all
the
inferior
powers
at
commaund
,
when
Ionas
shall
denounce
iudgements
,
and
the
Lords
ministers
proclaime
repentance
,
it
must
first
rouze
and
raise
vp
it selfe
:
and
when
that
begins
,
the
inferiour
parts
are
easily
brought
to
order
:
therefore
sayth
the
Prophet
,
Wash
thine
heart
from
wickednesse
:
not
thy
face
,
or
thy
hands
,
or
thy
feete
,
or
thy
vpper
garments
,
but
thy
heart
,
O
Ierusalem
.
Simile
.
Our
hearts
may
bee
compared
to
the
rudder
of
a
ship
,
or
the
ballance
of
a
clock
:
the
ship
(
wee
know
)
is
a
great
and
an
vntoward
vessell
;
and
if
it
bee
left
to
it selfe
vpon
the
seas
,
it
runnes
to
a
thousand
dangers
:
but
let
the
rudder
be
well
guided
,
and
the
whole
bodie
thereof
,
with
all
that
belongs
therto
,
is
directed
without
hazard
:
so
,
if
the
heart
go
aright
,
it
goeth
not
alone
,
but
all
the
parts
and
powers
of
the
soule
and
body
,
immediatly
follow
in
the
same
safetie
:
Simile
.
euen
as
a
clock
,
if
the
ballance
thereof
stirre
,
all
the
other
instruments
and
weights
follow
in
a
good
course
:
but
if
that
stand
still
,
euerie
one
of
the
rest
goe
out
of
order
:
so
,
let
our
hearts
moue
and
step
forward
in
the
course
of
Christianitie
,
all
the
instruments
and
members
of
the
body
will
goe
onward
likewise
:
but
if
the
heart
stayes
,
the
body
stirres
not
,
but
standing
still
,
is
the
apter
to
receiue
any
corruption
.
Well
,
the
instructions
that
wee
learne
from
hence
,
are
diuers
:
First
instruction
.
first
,
in
that
wee
must
beginne
with
the
heart
,
it
teacheth
vs
,
that
true
repentance
standeth
not
in
outward
behauiour
,
in
outward
ceremonies
,
or
in
a
ciuill
kind
of
life
:
but
it
must
arise
from
the
heart
.
Wee
cannot
chase
wickednesse
from
our
eyes
,
from
our
hands
,
from
our
tongues
,
or
from
our
feete
,
if
first
it
bee
not
chased
from
the
heart
:
for
the
eye
may
bee
wicked
,
the
hand
may
bee
wicked
,
the
tongue
may
bee
wicked
,
and
the
feete
wicked
,
but
the
heart
is
the
seate
of
wickednesse
,
it
is
a
fountaine
of
iniquitie
,
the
streames
wherof
ouer-runne
the
whole
body
:
therefore
to
good
purpose
is
that
of
Ioel
:
Vena
scin
datur
cordis
.
Ioel
2.13
.
Rend
your
hearts
,
and
not
your
garments
,
and
turne
to
the
Lord
your
God
:
because
it
was
the
maner
of
the
ancient
times
,
when
any
were
possessed
with
griefe
and
discontent
,
to
rend
their
garments
,
manifesting
by
their
outward
behauiour
,
their
inward
sorrow
:
as
in
the
example
of
Dauid
for
Saul
,
2.
Sam.
1.11
.
and
for
his
sonne
Absalom
,
2.
Sam.
10.31
.
2.
Sam.
13.31
.
of
Ioab
for
Abner
,
and
of
other
.
Now
,
lest
this
ceremonie
,
or
such
like
,
should
bee
rather
of
fashion
,
then
from
the
affection
of
the
heart
,
Ioel
disclaimes
from
them
,
as
things
which
the
Lord
regardeth
not
,
if
the
puritie
of
the
mind
,
and
sinceritie
of
the
heart
bee
absent
.
It
is
not
outward
sanctification
,
outward
holinesse
,
outward
behauiour
,
that
the
Lord
requires
,
but
the
purifying
and
purging
of
the
heart
from
sinne
:
For
God
seeth
not
as
man
seeth
:
1.
Sam.
16.7
.
Prou.
15.11
.
man
looketh
on
the
outward
appearance
,
but
the
Lord
beholdeth
the
heart
:
therefore
,
Wash
thy
heart
,
O
Ierusalem
.
I
might
here
by
the
way
,
take
occasion
to
fight
a
battell
with
hypocrites
,
Hypocrites
.
whom
we
may
compare
to
boat-men
,
that
look
one
way
,
but
row
another
:
or
like
to
Mercuries
Images
,
that
poynt
the
way
to
others
,
but
themselues
stand
still
and
stirre
not
one
foote
:
or
like
to
stage-players
,
which
for
an
houre
or
two
,
seeme
to
be
greatstates-men
,
but
the
play
being
ended
,
they
are
as
base
companions
as
they
were
before
:
or
like
vnto
the
Carbuncle
,
which
hath
a
shew
of
fire
,
but
no
true
fire
:
so
they
;
a
shew
of
zeale
,
but
no
true
zeale
:
Mat.
23.27
.
or
as
those
paynted
Sepulchers
,
beautified
to
the
eye
,
but
within
,
full
of
rottennesse
and
corruption
.
These
will
seeme
religious
amongst
you
,
though
not
refraine
their
tongues
,
Iam.
1.26
.
but
deceiue
their
owne
hearts
;
whose
religion
(
by
the
iudgement
of
the
Apostle
)
is
vaine
.
But
to
leaue
them
(
because
my
purpose
was
but
to
take
them
by
the
lap
of
their
garments
at
this
time
,
for
a
remembrance
onely
)
let
vs
that
will
bee
Christians
in
deede
and
sinceritie
,
bee
warie
that
we
play
not
the
sophisters
with
our selues
,
thinking
that
outward
puritie
and
sinceritie
stand
for
currant
in
the
sight
of
God
.
It
is
the
purenesse
and
sanctimonie
of
the
heart
onely
,
Our
repentance
must
be
,
nou
corporis
,
sed
cordis
.
Eiusdem
capitis
.
that
the
Lord
requires
:
we
may
pray
with
the
Pharise
,
Luke
18.11
.
and
kisse
Christ
with
Iudas
,
Mat.
26.49
.
and
offer
sacrifice
with
Cain
,
Gen.
4.3
.
and
fast
with
Iesabel
,
1.
Kin.
21.9
.
and
humble
our selues
with
Ahab
,
vers.
27.
and
present
an
Oblation
with
Ananias
,
Acts
5.2
.
and
lament
with
the
teares
of
Esau
,
Gen.
27.38
.
yet
all
these
are
nothing
,
if
the
heart
be
not
onely
deuoted
and
consecrated
vnto
God
.
Wash
thine
heart
from
wickednesse
.
Second
instruction
.
Secondly
,
in
that
he
sayth
,
Wash
thine
heart
from
wickednesse
,
wee
see
howe
lothsome
a
thing
it
is
in
the
sight
of
God
,
to
haue
a
wicked
heart
,
an
heart
not
sanctified
and
vpright
before
him
.
An
happie
thing
were
it
,
if
wee
could
bethinke
our selues
,
what
an
enemie
we
carrie
about
with
vs
in
our
breasts
,
when
we
haue
wickednes
in
our
hearts
.
It
is
like
death
,
Malitia
.
which
hauing
once
seazed
vpon
the
heart
,
all
the
members
of
the
body
are
immediatly
captiued
:
so
,
let
the
heart
bee
wicked
,
and
the
whole
body
is
wicked
:
for
out
of
the
aboundance
of
the
heart
,
the
head
deuiseth
,
the
hand
executeth
,
the
tongue
speaketh
,
the
eye
seeth
,
the
foote
walketh
:
I.
King
.
15.30
.
and
euen
as
wicked
Ieroboam
made
all
Israel
to
sinne
,
so
the
wicked
heart
makes
the
whole
body
to
sinne
.
Therefore
should
euerie
one
of
vs
pray
with
good
King
Dauid
:
Psal.
50.
Create
in
mee
,
O
Lord
,
a
cleane
heart
,
and
renew
a
right
spirit
within
mee
.
Wee
must
dislodge
our
hearts
of
this
great
euill
,
and
make
them
the
wagons
and
chariots
of
the
Spirit
,
wherein
hee
may
sit
to
guide
our
whole
body
:
and
the
priuiledge
which
hereby
wee
shall
reape
,
is
singular
:
Rom.
8.14
for
(
sayth
Saint
Paul
)
So
many
as
are
led
by
the
Spirit
,
are
the
sonnes
of
God
.
Now
,
the
Lord
hath
giuen
vs
our
hearts
and
bodies
,
to
bee
resting
places
for
the
holy
Ghost
,
and
wherein
he
should
take
delight
to
seate
himselfe
.
But
alas
,
the
Spirit
sits
in
the
streetes
,
Iudg.
19
like
the
Leuit
that
came
from
Gybeah
,
and
no
man
receiues
it
into
the
house
of
his
heart
:
nay
,
wee
choose
rather
to
make
them
dennes
for
the
diuell
,
store-houses
of
sinne
,
and
euen
a
Dagon
of
all
iniquitie
.
Should
it
be
thus
with
Christians
?
God
forbid
:
the
Lord
hath
giuen
thee
a
body
,
to
bee
the
temple
of
the
holy
Ghost
:
shalt
thou
now
take
this
body
of
thine
,
and
make
it
the
body
of
an
harlot
?
God
forbid
:
the
Lord
hath
giuen
thee
hands
,
as
organs
,
to
performe
the
necessarie
actions
belonging
to
thy
welfare
,
shalt
thou
now
diuert
them
to
an
ill
vse
,
and
make
them
instruments
of
murder
,
violence
,
rapine
,
&
oppression
?
God
forbid
:
the
Lord
hath
giuen
thee
a
tongue
,
an
excellent
benefit
of
nature
,
to
conuey
vnto
thy
brother
the
secret
conceits
of
thy
mind
,
both
for
the
prayse
and
glorie
of
God
,
and
for
thy
profit
and
benefit
in
thy
trade
of
life
:
shalt
thou
now
make
it
a
tongue
of
blasphemie
,
vnchastitie
,
cursing
,
swearing
,
and
forswearing
?
God
forbid
:
the
Lord
hath
giuen
thee
eyes
to
behold
his
creatures
vpon
the
face
of
the
heauens
,
&
the
superficies
of
the
earth
,
to
behold
the
admirable
workes
of
the
almighty
,
in
the
frame
of
the
world
:
and
they
are
as
two
lights
,
for
without
them
,
the
whole
body
should
be
possessed
with
darknes
:
now
,
darest
thou
attempt
to
make
them
instruments
,
to
sollicite
the
heart
with
vncleannes
?
or
make
them
windowes
of
vanity
,
by
beholding
the
beauty
of
the
strange
woman
?
nay
,
rather
let
vs
say
with
Iob
,
Iob.
31.1
.
I
haue
made
a
couenant
with
mine
eyes
,
not
with
an
vnchaste
affection
to
behold
a
virgin
.
Foedus
pepigeram
cum
oculis
meis
,
&c.
Thus
haue
you
heard
,
that
the
Lord
hath
giuen
vs
an
heart
,
that
we
might
,
as
Solomons
wisedome
requires
,
Pro.
23.26
.
giue
it
vnto
the
Lord
againe
:
hee
hath
giuen
vs
a
body
,
that
wee
might
,
as
Paul
requires
,
Rom.
12.1
.
offer
it
vp
vnto
him
againe
.
All
powers
and
parts
of
both
hath
God
giuen
vnto
vs
,
that
wee
should
dedicate
them
to
him
againe
:
but
alas
,
wee
bestow
them
vpon
Satan
,
sinne
,
and
the
pleasures
of
the
world
.
Iehu
vsed
not
the
temple
of
Baal
more
basely
,
then
wee
vse
our
hearts
,
making
them
cabbins
of
vncleane
spirits
,
full
of
deadly
sinnes
,
whereas
they
should
bee
vessels
of
holinesse
and
honor
vnto
the
Lord
.
1.
Thes.
4.4
.
Let
vs
therefore
in
the
Lords
feare
,
supplant
this
bitter
roote
of
wickednesse
in
our
hearts
,
and
plant
in
them
the
graces
of
the
spirit
,
that
the
heart
may
bee
as
a
sweete
garden
furnished
with
vertues
,
as
with
fragrant
flowres
,
that
hee
may
say
of
it
,
as
elsewhere
hee
speakes
of
Sion
:
Here
will
I
dwell
,
for
I
haue
a
delight
herein
:
so
shal
he
which
created
it
,
haue
it
;
he
that
gaue
it
,
receiue
it
againe
;
and
he
which
preserues
it
in
this
life
,
may
preserue
it
for
euer
.
Third
instruction
.
Thirdly
,
in
that
he
sayth
,
Wash
thine
heart
from
wickednesse
,
it
giues
vs
to
vnderstand
,
that
sinne
is
a
corruption
:
for
the
word
here
which
the
Prophet
vseth
,
Laua
:
Ablue
.
is
a
borrowed
speech
,
taken
from
the
maner
of
those
,
which
are
wont
to
rinse
or
wash
any
thing
that
is
filthie
or
polluted
:
for
our
hearts
being
as
sinkes
or
channels
apt
to
receiue
any
filth
and
corruption
,
are
to
bee
purged
and
scoured
with
the
besome
of
repentance
,
and
washed
with
the
teares
of
contrition
,
that
they
may
not
appeare
loathsome
vnto
God
.
The
leprosie
of
Naaman
,
2.
King
.
5.
a
greeuous
leprosie
:
Verse
14
yet
when
hee
had
washed
himselfe
seuen
times
in
the
waters
of
Iordan
,
his
flesh
came
againe
like
the
flesh
of
a
little
child
,
and
he
was
cleane
.
So
likewise
wee
haue
all
a
more
greeuous
leprosie
then
euer
Naaman
had
,
and
are
more
lothsome
in
the
sight
of
God
then
euer
he
was
in
the
sight
of
men
:
Esay
1.5
for
there
is
nothing
whole
within
vs
,
but
woundes
,
sores
and
swellings
,
and
our
hands
are
full
of
bloud
,
yea
from
the
crowne
of
the
head
to
the
sole
of
the
foot
,
we
are
nothing
but
blemished
with
iniquitie
,
Esa.
1.16
.
and
stained
with
corruption
:
therefore
saith
the
Prophet
,
Wash
you
,
make
you
cleane
:
wee
must
with
Naaman
to
the
waters
of
Iordan
,
and
there
wash
our selues
seuen
times
and
we
shal
be
cleane
Neither
must
we
follow
our
owne
carnall
reason
;
for
then
wee
will
iudge
Pharpar
and
Abanah
,
riuers
of
Damascus
,
better
then
all
the
waters
of
Israel
:
but
we
must
take
the
direction
of
the
man
of
God
,
and
Iordan
is
the
place
must
doe
vs
good
.
If
we
consult
with
flesh
and
bloud
,
about
the
matter
of
our
conuersion
and
washing
away
of
sinne
,
we
shall
neuer
be
cleane
:
but
if
we
follow
the
aduice
of
Elisha
or
any
of
Gods
ministers
,
were
pur
leprosie
worse
then
Naamans
the
Assyrian
,
the
waters
of
Iordan
would
wash
it
away
;
were
our
hearts
like
Ahabs
chariot
,
1.
1.
King
.
22.38
.
Kings
22.
euen
embrued
with
bloud
and
filthines
,
yet
would
they
be
cleane
,
being
washed
in
the
poole
of
Samaria
.
Were
we
eyther
sicke
,
Ioh.
5.3
.
or
blind
,
or
halt
,
or
withered
,
and
had
neuer
so
many
diseases
,
or
neuer
so
much
distraction
in
our
limmes
,
yet
if
we
wayte
for
the
moouing
of
the
water
,
and
step
into
the
poole
of
Bethesda
,
and
there
wash
our selues
,
we
shal
be
recouered
:
were
our
sinnes
like
crimsin
,
Esay
1.
yet
they
shall
be
as
white
as
snowe
,
and
were
they
as
red
as
scarlet
,
they
shall
be
as
white
as
wooll
.
This
is
the
great
benefit
that
wee
shall
reape
and
receiue
after
our
baptisme
&
regeneration
in
the
waters
of
repentance
,
as
Ionas
in
the
waters
of
the
sea
,
wherin
being
throughly
purged
&
washed
from
our
corruptions
,
by
the
bloud
of
the
immaculate
Lambe
,
we
shall
with
Ionas
receiue
a
newe
commission
,
and
be
inuested
into
our
former
credit
and
fauour
with
God
.
For
this
same
corruption
of
sinne
,
which
lyeth
in
the
heart
vnwashed
away
,
is
a
bird
,
which
(
as
I
may
say
)
sings
two
maner
of
notes
,
or
hath
two
maner
of
calles
.
It
eyther
cals
to
vs
,
or
it
cals
to
the
Lord
:
when
to
vs
,
it
cals
for
repentance
;
when
to
the
Lord
,
it
cals
for
vengeance
.
So
that
,
though
sinne
lyeth
shrowded
full
low
in
our
hearts
,
and
wickednes
be
harboured
in
the
secrets
of
our
soules
,
yet
is
thy
sinne
like
the
sinne
of
Sodome
,
the
cry
of
it
is
exceeding
great
:
for
they
are
so
many
in
number
,
so
diuers
in
nature
and
different
in
kinde
,
that
being
in
thy
heart
,
they
are
like
vnto
a
sort
of
fierce
Lions
and
cruell
Tygres
in
a
den
,
Beastes
of
diuers
kinds
.
which
cannot
agree
together
.
And
therfore
,
if
thou
labourest
not
to
empty
thy selfe
of
them
,
and
open
thine
care
vnto
them
,
when
they
crie
and
call
vnto
thee
for
repentance
,
the
Lord
will
open
his
eares
,
when
they
call
to
him
for
vengeance
.
It
is
lamentable
to
consider
(
yet
it
euer
hath
beene
,
and
I
thinke
it
will
be
)
that
men
are
possessed
with
smallest
care
in
matters
of
greatest
danger
.
The
infection
or
corruption
of
the
bodie
euerie
man
will
labour
to
purge
&
wash
away
,
but
the
corruption
of
the
soule
,
&
the
wickednes
of
the
hart
no
man
regards
:
nay
,
after
sinne
committed
(
as
the
Prophet
fitly
notes
)
No
man
saith
,
What
haue
I
done
?
O
miserable
&
wretched
man
that
I
am
,
what
haue
I
done
?
though
it
be
an
aspiring
kind
of
wickednes
,
as
that
of
the
Niniuites
:
Ionds
1.2
ascending
,
clyming
,
and
being
feathered
with
the
wings
of
presumption
flies
vp
into
the
court
of
heauen
,
euen
daring
to
shew
it selfe
in
the
presence
of
the
most
high
:
though
it
extends
to
the
annoyance
of
the
earth
below
,
to
the
prouocation
of
the
heauons
aboue
,
to
the
punishment
of
all
the
creatures
in
and
betweene
them
both
:
nay
though
it
strikes
and
strikes
with
a
double
hand
at
the
maiestie
of
God
himselfe
,
yet
no
man
sayes
,
What
haue
I
done
?
O
Lord
,
(
beloued
)
a
long
time
haue
wee
beene
acquainted
with
sinne
,
but
can
our
acquaintance
gaine
vs
no
experience
of
sinne
?
will
you
euer
looke
vpon
the
pleasure
and
profite
that
sinne
brings
vnto
you
;
but
will
you
neuer
haue
an
eye
to
the
policie
and
subtiltie
thereof
?
Indeed
wee
make
much
of
it
:
Easola
voluptas
,
solamēque
mali
.
Aenei
.
3
we
nourish
it
in
the
secrets
of
our
harts
,
and
keep
it
warme
in
the
inwards
of
our
soules
:
wee
are
as
loth
to
forsake
sinne
,
as
Iacob
was
to
forsake
Beniamin
:
and
to
depart
from
iniquitie
,
as
Lot
was
to
depart
from
Sodom
:
but
shall
we
neuer
looke
into
the
mischiefe
that
ensueth
of
it
?
When
shal
we
once
be
wise
?
They
say
that
no
element
is
ponderous
or
waightie
in
his
proper
place
:
as
for
example
,
we
feele
not
the
weight
of
the
aire
,
although
we
liue
within
the
circle
and
compasse
of
it
.
Suppose
a
man
should
lie
in
the
bottom
of
the
sea
,
it
would
not
offend
him
with
any
pressure
or
burdensome
waight
,
although
it
ill
annoyed
him
otherwise
:
so
is
it
in
the
estimation
of
sinne
:
wee
liue
and
wee
lie
in
it
;
but
alas
wretches
that
we
are
,
we
feele
not
,
no
,
we
feele
not
the
weight
and
burden
thereof
,
how
it
euen
presseth
our
soules
vnto
condemnation
.
Sinne
is
not
heauie
vnto
vs
,
by
reason
of
the
inclination
of
mans
will
thereunto
,
which
greedily
doth
ingurgitate
&
readily
swallow
vp
a
whole
sea
of
abomination
.
It
may
seeme
strange
which
is
written
of
the
nature
of
thunder
,
that
it
bruiseth
the
tree
,
yet
breaketh
not
the
bark
,
it
cracketh
the
blade
,
but
neuer
hurteth
the
scabbard
:
such
a
thing
is
the
nature
of
sin
,
it
wil
bruise
&
wound
the
heart
,
but
neuer
harm
the
eies
,
or
the
eares
,
or
the
hands
;
it
wil
pearce
and
afflict
the
conscience
,
but
neuer
hurt
the
outwarde
man
;
it
is
euen
a
plague
vnto
the
soule
,
&
yet
a
pleasure
vnto
the
body
.
Well
,
the
time
wil
not
permit
to
set
out
sinne
as
it
deserues
,
&
to
acquaint
you
more
with
the
nature
of
it
,
although
I
would
to
God
wee
were
lesse
acquainted
with
the
vse
,
&
lesse
affected
with
the
desire
thereof
:
yet
so
violently
are
our
head-strong
affections
caried
and
rauished
,
that
we
adde
sinne
to
sinne
,
and
ioyne
them
in
a
league
of
friendship
,
&
when
we
haue
so
done
,
we
lay
iniquitie
vpon
sinne
,
wickednes
vpon
iniquitie
,
rebellion
vpon
wickednes
,
and
transgression
vpon
rebellion
,
and
nothing
els
but
an
heauing
,
and
heaping
vp
of
confusion
vpon
confusion
,
Gen.
11.2
.
as
if
Nimrod
were
amongst
vs
,
&
Babel
againe
to
be
built
,
the
towers
wherof
might
reach
vp
vnto
the
starres
.
Well
beloued
,
let
vs
lay
the
foundation
of
sinne
as
low
as
wee
will
,
and
build
as
strongly
thereupon
as
we
can
,
as
if
wee
were
assured
,
that
the
hand
of
Gods
iudgements
should
neuer
rase
it
vp
;
yet
no
doubt
we
shall
find
,
that
it
is
nowe
high
time
for
vs
to
leaue
our
sinnes
,
seeing
wee
see
the
Lord
begins
to
leaue
vs
for
our
sinnes
.
It
is
nowe
high
time
for
vs
,
not
to
wash
our
hands
with
Pilate
,
but
our
hearts
with
Ierusalem
;
to
chaunge
our
Morian
skinnes
,
to
put
off
our
stained
and
defiled
garmentes
,
to
entertaine
repentance
into
our
soules
,
seeing
that
euen
nowe
wee
feare
the
rewarde
of
our
impieties
,
and
the
portion
of
iniquitie
to
bee
shared
out
for
vs
.
If
euer
before
it
was
needfull
,
surely
nowe
much
more
necessitie
enforceth
,
and
time
it
is
for
Abigal
(
if
she
respect
her
owne
safetie
)
to
arise
and
meete
Dauid
with
a
present
to
appease
his
wrath
,
1.
Sam.
25.
for
it
seemes
hee
is
now
at
hand
with
his
sword
girded
vpon
his
thigh
:
though
not
to
lade
our
Asses
as
she
did
,
with
two
bottles
of
wine
,
with
frailes
of
raisins
,
and
a
sheepe
readie
dressed
,
or
such
like
prouision
:
but
to
lade
our
bodies
and
sinfull
carkasses
,
which
wee
haue
vsed
as
Asses
to
beare
the
huge
burthen
of
our
sinnes
with
sackcloth
and
ashes
,
Saceus
&
ieiunium
sunt
arma
poenitentiae
.
with
fasting
&
mourning
,
which
are
the
armour
of
repentance
to
withstand
his
iudgements
.
Let
our
eyes
be
as
2.
bottles
of
wine
,
to
cary
with
vs
,
the
teares
wherof
we
may
drinke
,
to
comfort
vs
in
the
assurance
of
Gods
mercies
,
&
our
broken
&
contrite
harts
as
presents
which
the
Lord
wil
haue
respect
vnto
,
and
receiue
kindly
at
our
hands
,
Verse
35.
&
lay
his
sword
downe
which
he
hath
taken
vp
against
vs
.
and
bidde
vs
returne
in
peace
vnto
our
houses
.
Oh
that
I
could
possibly
preuaile
thus
farre
with
you
,
to
possesse
your
soules
with
the
consideration
of
this
point
.
Though
this
sodaine
oportunitie
of
repentance
were
not
offred
vs
,
yet
let
vs
examine
our
estate
,
and
we
shall
finde
,
that
(
alas
)
we
are
not
sinners
of
yesterday
;
we
are
not
newly
entred
into
Satans
schole
:
but
we
are
of
a
great
standing
:
for
in
sinne
our
mothers
conceyued
vs
,
in
iniquitie
they
brought
vs
foorth
,
and
wee
drewe
corruption
from
their
breasts
;
all
which
,
as
wee
haue
growne
with
them
,
so
they
haue
growne
with
vs
.
We
haue
long
and
ouerlong
traced
the
footesteps
of
wickednesse
,
and
troden
the
paths
of
iniustice
;
wee
haue
tyerd
our selues
,
and
surfeted
our selues
with
the
workes
of
abomination
:
we
are
not
fallen
of
ignorance
(
alas
)
as
our
forefathers
,
which
knewe
not
the
Gospell
;
but
willingly
&
wilfully
haue
we
brought
our selues
into
the
habite
of
sinne
,
into
the
nature
of
sinne
,
into
the
custome
of
sin
,
and
within
the
compasse
of
Gods
most
fearefull
iudgements
,
to
seaze
vpon
soule
and
body
,
vnto
condemnation
;
and
not
vpon
our selues
onely
,
but
such
is
the
corruption
thereof
,
that
it
hath
ouerspred
the
face
of
the
heauens
,
of
the
earth
,
and
ouerunne
all
the
creatures
,
that
euen
they
for
our
sin
must
one
day
come
to
iudgement
.
O
then
how
needfull
is
it
,
that
with
Ierusalem
wee
shoulde
wash
our
wicked
heartes
from
this
corruption
with
the
teares
of
repentance
,
that
shee
might
sit
in
thy
heart
,
and
with
her
strong
sighes
and
grones
breake
the
heauens
which
are
hardned
against
thee
,
and
draw
downe
the
Lords
louing
fauour
to
thy
soule
.
If
the
infant
in
the
cradle
cries
for
milke
;
if
the
Lion
in
the
forrest
cries
for
food
because
they
want
it
:
how
should
it
moue
vs
(
my
brethren
)
to
send
vp
our
cries
for
the
fauour
of
God
,
because
we
haue
it
not
!
The
teares
of
our
eyes
being
shed
in
true
contrition
for
our
sinnes
,
will
bee
as
little
messengers
to
the
great
and
angrie
God
of
heauen
and
earth
,
to
entreate
a
truce
betwixt
him
and
vs
his
creatures
,
and
as
gunshotte
,
will
batter
downe
the
partition
walles
of
our
sinnes
,
and
cause
his
louing
countenance
to
shine
vpon
our
soules
.
Let
vs
therefore
in
the
feare
of
God
make
experience
of
this
,
and
though
for
the
time
it
may
seeme
bitter
as
Aloes
vnto
the
flesh
,
yet
is
it
wholesome
and
medicinable
vnto
the
soule
.
And
looke
as
it
was
the
manner
of
ancient
times
,
when
trouble
or
heauines
befell
to
any
,
they
presently
called
for
women
and
others
who
were
tender
harted
and
skilful
in
mourning
,
to
cause
them
mourne
the
better
:
so
we
which
would
faine
learne
to
repent
and
lament
for
our
sinnes
,
and
know
not
rightly
how
;
let
vs
haue
recourse
vnto
the
booke
of
God
,
and
there
may
we
behold
the
teares
standing
in
Ierusalems
eyes
,
and
in
the
eyes
of
Marie
Magdalene
,
1.
Sam.
1
&
of
Anna
the
wife
of
Elkanah
,
that
their
weeping
might
procure
our
weeping
,
their
griefe
prouoke
our
griefe
,
their
passions
moue
our
affections
with
the
like
lamentation
and
sorrow
for
our
sinnes
.
Quorsum
So
much
for
the
thing
required
,
being
the
second
point
,
Wash
thine
heart
from
wickednes
.
End
.
Now
followes
the
third
,
which
is
the
End
,
That
thou
mayest
be
saued
.
J
Doubt
not
,
Vt
salua
sis
.
Verses
5.6.7.8
.
but
the
trumpet
blowne
in
the
land
,
and
the
crie
,
which
said
vnto
them
of
Iudah
,
Assemble
your selues
together
,
&
get
you
into
strong
cities
;
and
the
standard
set
vp
in
Sion
,
and
the
plague
threatened
to
be
brought
from
the
North
,
Interfector
Gentium
.
and
the
Lion
that
should
come
from
his
den
,
and
the
Drie
wind
in
the
high
places
of
the
wildernesse
,
and
that
suddenly
;
(
for
it
should
be
as
a
tempest
and
swift
)
for
his
horses
are
lighter
then
Eagles
;
might
easily
perswade
them
of
imminent
and
present
danger
,
except
they
had
the
hearts
of
the
Leuiathan
,
as
strong
as
stones
,
or
as
hard
as
the
nether
milstone
,
not
to
receiue
any
impression
;
or
their
ioynts
tough
as
Elephants
,
that
nothing
could
bend
them
.
Therefore
their
danger
threatning
such
extremitie
,
it
was
more
then
time
to
take
some
course
for
their
owne
safetie
.
The
Poet
notably
describes
the
feare
that
Aeneas
and
they
of
Troy
were
in
,
Aenci.
3
and
the
great
speed
they
made
to
escape
the
danger
of
the
Cyclops
.
Praecipites
metus
acer
agit
quocunque
rudentes
.
Excutere
,
&
ve
!
t
is
intendere
vela
secundis
.
When
they
saw
the
companie
of
giants
clustring
vpon
the
shore
,
Aetn●●s
fratres
.
resembling
the
strength
and
fortitude
of
mightie
Okes
,
or
loftie
Cypresse
trees
,
that
their
verie
looks
threatned
destruction
,
it
was
no
time
for
them
of
stay
,
but
speedily
to
hoysse
vp
their
sailes
,
Parebiazonto
.
&
nimbly
to
betake
them
to
their
oares
;
rather
then
the
giants
should
offer
violence
to
them
,
they
offer
violence
to
the
sea
,
and
hasten
away
.
The
only
course
that
Icrusalem
hath
to
preuent
this
imminent
distres
,
which
was
euen
at
their
shore
ready
to
assault
them
,
is
swiftly
to
saile
away
in
the
waters
of
repentance
:
euerie
man
to
betake
himselfe
to
his
oares
of
true
contrition
and
inuocation
vnto
God
,
to
labour
painefully
in
the
sea
of
their
sinful
hearts
(
though
they
be
well
washed
&
drenched
with
the
waues
thereof
)
for
their
owne
safetie
and
preseruation
.
Wash
thine
hart
from
wickednes
,
Ve
Deus
te
in
fauorem
recipiat
.
That
thou
mayest
be
saued
.
In
the
handling
of
which
I
will
first
speake
of
the
sence
of
the
words
secondly
,
of
the
vse
.
For
the
first
,
the
word
in
the
originall
signifieth
,
Salutem
,
opena
,
opitulationem
.
A
versu
quinto
.
either
safetie
,
helpe
,
or
aide
:
and
here
it
may
fitly
beare
a
double
sence
;
first
,
by
the
relation
of
matter
going
before
:
for
in
the
former
part
of
this
Chapter
many
iudgements
are
exemplified
by
many
figures
to
come
vpon
Ierusalem
by
Nabuchadnezzar
,
and
the
Chaldeans
,
who
shoulde
cut
them
downe
with
the
sword
,
&
lay
their
land
waste
.
Now
this
being
so
,
the
Prophet
stirs
vp
Ierusalem
to
repentance
,
that
she
may
be
saued
:
that
is
to
say
,
In
this
common
calamity
and
iudgement
which
is
to
fall
,
yet
that
she
may
be
secure
and
safe
from
the
touch
thereof
,
and
bee
restored
to
the
fauour
of
God
:
and
therefore
,
that
the
faithfull
among
them
should
not
despaire
,
but
rather
lift
vp
their
heads
and
cheare
themselues
with
a
hope
of
safety
in
time
of
danger
,
as
also
to
crosse
the
crooked
generation
of
hypocrites
,
shewing
that
there
is
no
way
to
appease
Gods
wrath
by
any
shiftes
,
but
by
true
conuersion
which
must
beginne
at
the
hart
.
Or
thus
,
Repent
,
that
thou
mayest
bee
saued
in
the
day
of
iudgement
by
the
redemption
of
Christ
,
because
without
repentance
there
is
no
saluation
.
And
so
for
the
sence
.
The
vse
followes
.
vse
.
1
In
time
of
daunger
,
or
of
prosperity
,
or
whensoeuer
,
is
any
thing
sweeter
vnto
vs
then
our
life
?
or
more
precious
then
the
breath
of
our
owne
nostrils
?
Why
(
sayes
the
Deuill
)
when
hee
enformed
against
Iob
,
Iob.
2.4
.
Skinne
for
skinne
,
and
all
that
euer
a
man
hath
,
he
will
giue
for
his
life
.
Be
it
a
life
of
sorrow
,
miserie
,
and
vexation
,
yet
naturally
wee
loue
it
better
then
death
.
Tanti
est
contemplatio
coeli
&
lucis
ipsius
,
&c.
So
wee
may
beholde
heauen
and
the
light
thereof
,
in
our
owne
estimation
it
is
so
much
worth
,
that
we
are
content
to
endure
any
miserie
for
it
.
I
will
appeale
to
no
other
witnesses
at
this
time
,
then
to
the
Gibeonites
,
Iosuah
9.24
.
who
did
that
which
they
did
,
and
became
slaues
to
the
hoast
of
Israel
.
For
feare
of
their
liues
they
were
content
to
endure
any
slauerie
and
bondage
,
so
as
they
might
escape
with
life
.
And
therefore
that
action
of
Cleombrotus
may
seeme
strange
,
that
reading
Platoes
discourse
of
the
immortalitie
of
the
soule
,
fell
from
the
top
of
an
high
wall
,
of
purpose
to
breake
his
neck
,
the
sooner
to
attaine
to
immortalitie
.
Howsoeuer
,
this
action
of
his
,
as
one
sayes
,
was
Potius
magnè
factum
,
quàm
bene
factum
,
a
great
act
,
rather
then
a
good
acte
.
It
seemed
likewise
that
Achaemenides
the
vnfortunate
companion
of
Vlisses
,
Comes
infoelicis
Vlissis
.
Virgil.
Spargite
me
fluctus
,
vastoque
immergite
ponte
.
1.
King
.
19.
little
regarded
the
benefite
of
life
,
and
thought
it
rather
a
glorie
to
die
,
so
it
might
bee
manibus
hominum
,
in
some
manlike
manner
.
And
that
of
Elias
in
the
sacred
volume
sauoreth
much
to
this
purpose
,
It
sufficeth
,
Lord
,
take
away
my
soule
from
me
,
let
me
not
liue
any
longer
to
bee
eye-witnesse
of
that
miserie
that
Iezabel
hath
thretned
vnto
me
.
Well
,
howsoeuer
,
to
let
them
passe
that
are
so
weary
of
their
dearest
friend
,
sure
it
is
,
euerie
thing
in
nature
desireth
being
,
from
the
greatest
to
the
smallest
:
and
this
great
benefite
repentance
brings
with
it
,
life
in
the
middest
of
death
,
safetie
in
time
of
calamitie
,
preseruation
against
iudgements
,
deliuerance
in
time
of
danger
.
O
Ierusalem
,
if
,
when
Nabuchadnezzar
shall
come
as
a
fierce
Lion
from
his
den
,
&
the
Chaldeans
as
cruell
Tygers
to
deuoure
thee
;
when
mine
indignation
shall
be
thy
portion
to
drinke
,
and
when
destruction
vpon
destruction
shall
befall
for
the
execution
of
my
vengeance
:
yet
if
thou
wilt
be
saued
when
others
must
be
destroyed
,
here
's
thy
remedie
,
Wash
thine
heart
from
wickednes
.
So
you
see
the
Prophet
reasoneth
with
them
a
fructu
poenitentiae
,
from
the
benefites
arising
from
repentance
.
To
giue
you
the
taste
of
it
in
a
word
:
If
the
seas
which
are
as
a
girdle
to
this
Iland
(
enuironing
and
encompassing
the
same
about
)
were
at
our
command
,
or
that
the
Lord
should
put
the
raines
and
gouernment
of
the
mightie
waters
into
our
handes
,
that
wee
might
rule
them
as
wee
list
for
the
subuersion
of
our
enemies
;
or
that
our
land
were
walled
with
brasse
,
and
strengthened
with
the
strongest
defence
against
our
Nabuchadnezzar
of
Spaine
,
and
our
enemies
the
Caldeans
:
Yet
would
not
all
this
make
so
much
for
our
safetie
,
as
if
we
had
repentance
in
our
hearts
,
a
speciall
antidote
against
any
iudgement
.
In
deed
we
feare
the
forces
of
our
forraine
foes
,
and
we
may
iustly
:
but
our
greatest
enemies
are
our
home-bredde
sinnes
.
We
stand
quiuering
and
shaking
vnder
the
rod
of
his
Iudgement
,
the
feare
whereof
hath
so
possessed
vs
,
that
we
runne
hither
and
thither
,
and
are
almost
at
our
wits
end
,
as
if
there
were
no
God
to
goe
before
the
shields
of
Israel
.
What
is
the
cause
hereof
?
Alas
,
our
guilty
consciences
doe
accuse
vs
,
and
we
can
not
but
confesse
,
howe
iust
our
destruction
is
.
For
were
wee
penitent
sinners
,
and
at
peace
and
reconciliation
with
God
,
we
should
not
neede
to
feare
what
man
can
doe
vnto
vs
:
but
till
sinne
be
remoued
out
of
our
hearts
,
and
our
iniquities
as
rebels
,
cast
out
of
our
soules
;
vntill
wee
become
penitent
for
the
manifest
&
manifold
transgressions
of
our
liues
,
alas
,
we
must
yet
liue
in
feare
of
the
Spaniard
;
neyther
may
we
feare
Spayne
alone
,
but
euen
the
heauens
,
and
the
starres
in
the
heauens
,
to
sight
against
vs
,
Iudg.
5.
as
they
fought
against
Sisera
;
the
earth
,
and
the
creatures
on
the
earth
,
to
plot
out
our
subuersion
:
for
the
Lord
will
vse
them
as
his
men
of
warre
against
vs
,
and
make
them
at
vtter
defiance
with
vs
.
Nay
,
wee
may
feare
our
hands
,
which
we
account
as
our
dearest
friends
:
for
he
can
make
them
as
the
hands
of
Saul
,
I.
Samu.
31.4
.
euen
instruments
of
our
owne
confusion
.
If
therefore
wee
will
haue
peace
in
our
land
betwixt
Spayne
and
vs
,
wee
must
labour
for
peace
in
our
consciences
betwixt
God
and
vs
.
If
we
would
haue
Gods
Iudgements
remoued
from
vs
,
wee
must
labour
to
remooue
our
sinnes
,
which
are
the
cause
of
them
,
and
then
will
the
Lord
passe
his
word
vnto
vs
,
that
wee
shall
bee
saued
.
Prou.
16
17.
To
depart
from
euill
(
saith
Salomon
)
is
a
fortresse
and
a
bulwarke
,
to
preserue
the
righteous
from
Iudgements
.
If
the
whole
world
with
engines
of
warre
threatened
our
confusion
,
yet
if
wee
were
engrafted
into
Christ
,
and
made
one
with
him
,
(
betwixt
whome
there
is
nowe
as
great
a
separation
as
Abrahams
gulfe
,
Luk.
16.
by
reason
of
our
manifold
sinnes
and
transgressions
)
there
is
no
doubt
,
but
his
louing
countenance
and
mercifull
eye
should
euer
be
vpon
vs
,
&
his
right
arme
stretched
out
for
our
defence
.
Wil
any
man
hurt
the
apple
of
his
owne
eye
,
and
not
rather
to
be
tender
ouer
it
?
why
,
we
are
as
the
apple
of
the
Lordes
eye
.
Will
a
man
cast
off
or
dishonour
the
signet
of
his
right
arme
?
why
,
we
are
his
signet
:
wil
a
man
vse
violence
to
the
wife
of
his
own
bosome
,
who
is
one
flesh
with
himselfe
?
why
we
are
the
Lords
spouse
,
Cant.
5.1
.
&
he
hath
made
vs
one
with
him
,
and
therefore
may
looke
for
protection
and
defence
at
his
handes
,
and
not
for
strokes
and
violence
,
as
if
our
God
were
a
stranger
vnto
vs
,
&
had
neuer
giuen
vs
pledges
of
his
loue
.
Thus
as
you
see
the
danger
that
we
may
iustly
feare
by
reason
of
sinne
,
so
likewise
the
comfort
and
confidence
that
we
may
haue
,
if
we
become
penitent
for
our
sinne
.
Therfore
which
of
these
two
makes
greatest
for
our
safetie
,
iudge
you
.
Vse
.
2
Secondly
,
to
speake
of
saluation
by
the
redemption
of
Christ
(
who
gaue
his
bloud
once
for
our
ransome
)
it
is
a
thing
generally
desired
of
vs
all
,
Reu.
1.5
.
heb.
9.14
.
Gen.
27.
nay
many
make
claime
vnto
it
,
as
Esau
did
vnto
the
blessing
,
&
yet
must
go
without
it
.
The
way
that
leadeth
thereunto
is
narrow
,
Mat.
7.13
.
and
scarse
one
amongst
a
number
findes
it
:
we
are
as
lame
creeples
,
we
cannot
so
much
as
get
to
the
beaufull
gate
,
except
we
be
carried
;
Act.
3.2
much
lesse
into
the
temple
it selfe
,
vnlesse
our
lamenesse
be
taken
away
.
There
is
but
one
way
vnto
it
,
and
that
is
by
repentance
:
he
that
seekes
saluation
&
Gods
kingdome
any
other
way
,
takes
a
wrong
course
:
it
will
not
be
got
either
with
pleasure
or
profit
:
all
the
gold
of
Ophir
,
the
treasures
of
Ezekias
,
or
the
riches
of
Salomon
will
not
buy
it
:
onely
repentance
will
so
farre
preuaile
,
that
thou
mayst
be
saued
.
And
therfore
Christ
told
the
Iewes
(
who
thought
themselues
priuiledged
,
and
therfore
condemned
the
Galileans
)
Except
you
repent
,
Luk.
13.3
.
ye
all
shall
likewise
perish
.
Therefore
beare
this
principle
in
mind
,
for
it
stands
as
firme
as
the
pillers
of
heauen
,
that
without
repentance
there
is
no
saluation
.
And
thus
much
for
the
Exhortation
it selfe
and
the
parts
thereof
.
First
,
the
person
exhorted
.
Secondly
,
the
thing
required
.
Thirdly
,
the
end
.
Now
followes
the
reason
:
Howe
long
shall
thy
wicked
thoughts
remayne
within
thee
?
THis
is
an
argument
vsed
by
way
of
complaint
;
wherein
(
if
you
remember
,
we
obserued
these
5.
poynts
.
First
,
the
circumstance
of
time
,
wherewith
the
argument
was
enforced
:
How
long
?
Secondly
,
the
thing
which
the
Lord
complaynes
of
:
they
are
thoughts
.
Thirdly
,
the
qualities
:
they
are
Wicked
.
Fourthly
,
their
continuance
:
they
remayne
.
Fiftly
,
the
place
of
their
abode
is
,
within
vs
.
Concerning
the
foure
latter
,
though
we
may
compare
our selues
to
the
sea
,
into
which
all
the
riuers
of
the
earth
runne
,
&
is
neuer
the
fuller
:
so
though
all
the
instructions
in
the
Scripture
be
applyed
vnto
vs
,
yet
many
are
neuer
the
better
,
and
therefore
necessary
to
handle
these
seuerally
,
Diuision
.
which
would
minister
excellent
matter
vnto
vs
:
yet
,
let
it
suffice
,
to
fasten
onely
vpon
the
sence
of
the
Prophet
,
and
deliuer
from
them
ioyntly
such
instructions
,
Coniūctum
as
flow
from
the
words
themselues
for
our
edification
.
Quovsque
But
first
,
for
the
circumstance
of
time
,
How
long
?
A
word
of
great
consequence
:
It
implyes
thus
much
:
Is
it
not
sufficient
(
O
Ierusalem
)
that
I
haue
borne
with
sinne
so
long
,
and
doe
you
thinke
me
still
able
to
endure
it
?
Haue
I
but
hitherto
winked
at
your
iniquities
,
and
will
you
yet
and
yet
vexe
my
righteous
soule
?
Is
this
the
fruite
that
my
long-suffring
brings
forth
in
you
?
Wert
thou
borne
sinful
,
and
wilt
thou
dye
sinfull
?
Is
there
no
place
for
repentance
?
Howe
long
shall
thy
wicked
thoughts
remayne
within
thee
?
Thus
the
Lord
reasons
with
Ierusalem
and
with
vs
.
And
surely
it
is
fearfull
,
that
our
sinne
should
growe
to
such
an
height
,
and
iniquitie
waxe
so
ripe
,
that
the
Lord
should
thus
complaine
of
it
,
Howe
long
?
When
God
sends
Iudgements
vpon
vs
,
&
the
fingers
of
his
wrath
fasten
either
on
our
bodies
or
goods
;
when
pestilence
came
with
commission
from
the
angry
God
of
heauen
,
to
attach
our
sinfull
and
rebellious
carcasses
,
and
the
bodies
of
our
sonnes
and
daughters
;
when
we
feared
to
draw
our
breath
in
the
streetes
,
lest
we
should
haue
drawne
our
confusion
,
and
not
an
haires-breadth
there
was
betwixt
vs
and
death
;
when
the
vnsatiate
mouth
of
the
graue
still
craued
for
more
,
and
neuer
thought
it
had
inough
,
and
spared
not
to
swallow
vp
our
sweetest
comforts
;
when
day
by
day
we
followed
our
friends
with
weeping
,
our
neighbours
with
mourning
,
&
our
nerest
kinsfolks
with
lamentation
,
to
bring
them
the
way
of
all
flesh
;
when
death
was
as
a
tyrant
amongst
vs
,
Mors
tyrānns
,
Cicero
.
and
the
pestilence
as
an
vnmercifull
souldier
that
spared
none
:
then
(
beloued
)
what
did
we
?
Surely
,
we
cried
&
cried
,
How
long
,
Lord
,
Lord
,
how
long
wilt
thou
absent
thy selfe
hiding
thine
eyes
from
beholding
,
and
stopping
thine
eares
from
hearing
the
wordes
of
our
complaint
?
How
long
,
Lord
,
wilt
thou
giue
vs
gall
to
drinke
,
and
fill
our
soules
with
bitternesse
,
as
with
wormwood
:
Lord
,
how
long
,
how
long
,
Lord
,
shall
it
be
thus
or
thus
with
vs
?
Thus
we
pressed
the
eares
of
the
Lord
with
our
how
long
,
and
he
heard
it
.
He
looked
downe
from
heauen
and
beheld
the
sorrow
of
the
sonnes
of
men
vpon
earth
.
He
commanded
his
Angell
to
stay
his
hand
,
clearing
our
ayre
from
infection
,
and
seasoning
our
ioynts
with
health
.
Thus
did
the
Lord
helpe
vs
,
when
we
could
not
helpe
our selues
.
But
(
alas
)
he
cryes
and
complaynes
of
our
wicked
thoughts
,
sinfull
liues
,
and
adulterous
conuersations
;
but
we
giue
him
not
the
hearing
.
Loe
,
beloued
,
our
vnequall
hearts
,
and
the
vnkindnesse
wherewith
we
requite
him
,
who
so
kindly
hath
dealt
with
vs
.
Let.
God
complayne
,
but
we
will
not
complayne
.
He
cryes
,
Howe
long
?
We
cry
with
Salomons
sluggard
,
Not
long
inough
:
Yet
a
little
more
sleepe
,
a
little
more
slumber
,
a
little
more
folding
of
the
armes
together
.
Iudg.
1.15
.
ios.
15.18
.
And
as
Achsaph
in
the
booke
of
Iudges
,
was
importunate
for
riches
,
and
neuer
thought
her selfe
satisfied
:
so
is
it
with
vs
;
when
wee
haue
committed
one
sinne
,
we
thinke
we
may
commit
a
second
;
and
that
being
done
,
we
will
yet
venter
vpon
a
third
.
If
wee
liued
one
hundreth
yeeres
,
we
could
be
content
to
liue
another
,
so
wee
may
liue
to
sinne
;
&
when
we
haue
liued
two
,
yet
we
thinke
it
not
enough
.
Well
,
let
vs
in
the
feare
of
God
slake
the
thirsty
desire
thereof
,
and
labour
to
ridde
our selues
of
it
:
for
he
that
hath
fewest
sins
,
in
the
day
of
Iudgement
shall
find
hee
hath
too
many
:
and
let
vs
weigh
the
Lords
cause
in
our
owne
ballance
;
that
as
we
thinke
,
we
may
iustly
complaine
,
when
the
weight
and
burden
of
his
iudgementes
are
vpon
vs
:
so
let
vs
thinke
the
Lordes
complaint
equall
,
when
the
weight
and
burthen
of
our
sinne
is
vpon
him
.
Esay
.
1.14
.
Vse
.
2
Secondly
,
this
How
long
is
like
Cynthius
to
pull
vs
by
the
eare
,
and
admonish
vs
how
we
spend
our
time
:
for
God
wil
haue
a
reckning
of
euery
idle
houre
that
we
spend
;
therfore
it
should
teach
vs
to
walke
circumspectly
as
the
Apostle
speaks
,
Eph.
5.15
.
redeeming
the
time
,
that
what
time
soeuer
heretofore
hath
beene
ill
spent
,
wee
may
haue
an
eye
to
the
time
to
come
that
it
may
be
well
spent
:
for
we
know
not
whether
we
haue
fortie
dayes
respit
allotted
vnto
vs
,
as
the
Niniuites
had
:
but
sure
an
happy
thing
is
it
for
him
that
hath
time
&
place
for
repentance
,
and
wofull
will
it
be
when
the
whole
course
of
our
life
is
spent
in
vanitie
and
profanenesse
;
and
in
the
ende
and
vpshotte
thereof
the
Angell
of
God
shall
answere
vs
,
Time
shall
bee
no
more
.
Esau
had
a
time
when
hee
might
haue
repented
,
but
being
ouerslipt
,
he
had
no
place
for
repentance
,
Heb.
12.17
.
though
he
sought
the
blessing
with
teares
.
These
times
are
not
allotted
for
the
bodie
,
but
for
the
soule
.
Rom.
13.11
.
And
now
is
the
time
not
of
pleasure
or
delight
,
but
of
saluation
,
if
euer
we
will
haue
it
.
Therefore
let
tempus
vitae
be
tempus
poenitentiae
;
let
the
time
of
our
life
bee
the
time
of
our
repentance
.
So
much
for
the
circumstance
of
time
How
long
:
Now
it
followes
:
How
long
shall
thy
wicked
thoughtes
remaine
within
thee
?
HE
the
hath
planted
the
eare
,
doth
not
he
heare
?
&
he
the
hath
created
the
eye
.
doeth
not
he
see
the
thoughts
of
the
heart
?
Man
can
but
iudge
of
actions
and
outward
appearances
onely
;
but
the
Lord
knoweth
the
heart
.
Penetrat
Deus
vsque
ad
ine
timos
recessus
cordium
.
Psa.
139
15.
There
is
nothing
hidden
from
God
,
eyther
in
heauen
or
earth
,
or
within
the
reynes
and
hearts
of
our
bodies
,
or
of
the
lowest
destruction
,
but
he
seeth
it
with
eyes
ten
thousand
times
brighter
then
the
Sunne
.
My
bones
are
not
hid
from
thee
(
sayth
Dauid
)
though
I
was
made
in
a
secret
place
,
and
fashioned
beneath
in
the
earth
.
And
in
the
94.
Verse
7
Psalme
,
speaking
howe
the
wicked
smote
the
Lords
people
,
and
troubled
his
inheritance
,
slewe
the
widdowe
,
and
murthered
the
fatherlesse
,
it
went
to
his
heart
to
heare
them
say
,
Non
respicit
Iah
.
The
Lord
shall
not
see
it
:
As
if
their
wickednesse
could
shrowd
it selfe
from
the
all-seeing
eye
of
his
eternall
Deity
.
They
are
not
onely
our
actions
and
words
,
that
are
apparent
vnto
the
Almightie
,
Thoughts
but
the
thoughts
of
our
heart
,
whether
they
be
good
,
or
euill
.
Thus
the
LORD
sawe
Ierusalems
thoughts
,
Wicked
.
and
he
beheld
them
wicked
:
according
to
that
of
the
Prophet
,
The
Lord
knoweth
the
thoughts
of
men
,
Psal.
94.
that
they
are
but
vayne
,
or
,
vanitie
it selfe
.
Verse
11
Quod
ipsae
sunt
vanitas
,
traiectio
.
And
Gen.
6.5
.
The
Lord
sawe
the
imaginations
of
the
thoughts
of
mans
heart
euill
.
The
thoughts
of
the
heart
are
like
vnto
a
gadding
seruant
,
when
he
should
employ
him selfe
to
his
masters
busines
at
home
,
he
runneth
and
rangeth
after
his
own
pleasure
:
so
when
our
thoughts
should
bee
attendant
to
the
heart
,
for
the
seruice
of
God
,
they
are
here
and
there
,
and
abroad
,
after
their
owne
vanities
:
nay
,
many
marre
them
,
Cogitationes
vanitatis
:
sic
Cal.
super
ter
.
as
foolish
parents
doe
their
wanton
children
,
by
too
much
cockering
and
fauouring
of
them
,
and
by
giuing
them
too
much
liberty
without
restraint
;
but
suffer
them
to
followe
their
owne
lusts
,
winding
themselues
so
much
into
fauour
with
vs
,
that
they
preuayle
so
far
,
as
from
an
vnchaste
imagination
,
the
body
is
carried
into
an
vnchaste
action
;
and
from
a
proud
&
an
angry
thought
,
comes
forth
many
times
a
blasphemous
othe
:
yea
,
they
will
vrge
and
presse
vs
onward
vnto
euill
:
wee
can
no
sooner
shake
off
a
wicked
thought
,
but
with
the
Egyptian
flye
it
will
light
vpon
vs
againe
.
Genes.
6.14
.
Therefore
as
God
commanded
Noah
to
pitch
the
Arke
within
&
without
,
that
no
water
should
get
in
:
so
shoulde
wee
pitch
the
arkes
of
our
soules
,
that
no
violent
and
disordered
thoughtes
might
rush
in
to
oppresse
vs
:
or
as
wee
hedge
our
vineyardes
from
wilde
beastes
,
so
shoulde
we
hedge
our
heartes
with
the
graces
of
the
Spirite
,
from
vnruly
and
vntamed
affections
,
not
to
giue
them
the
least
ground
of
aduantage
;
but
to
obserue
that
heauenly
principle
of
an
heathen
Poet
;
Principiis
obsta
.
Withstand
beginnings
,
because
they
may
bee
compared
to
Panthers
,
who
haue
sweete
smelles
,
but
deuouring
mindes
;
and
the
conceite
of
a
wicked
thought
may
seeme
pleasing
and
delightsome
,
but
in
the
ende
it
deuoures
like
a
two
edged
sworde
.
Captains
.
Mat.
8.9
Wee
should
bee
masters
of
our
thoughts
,
as
the
Centurion
was
ouer
his
seruantes
,
that
when
wee
say
to
a
wicked
thought
,
Goe
,
it
should
depart
:
and
when
to
a
good
thought
,
Come
,
wee
should
then
embrace
it
.
But
if
with
deceyte
,
Ios.
9.23
like
the
Gibeonites
,
they
get
themselues
within
vs
,
and
like
hypocrites
,
fayne
themselues
otherwise
then
they
are
,
let
vs
with
the
hoste
of
Israel
,
set
them
to
hew
wood
,
and
to
draw
water
;
employ
them
to
the
seruilest
and
basest
duties
,
or
rather
,
slay
them
out
of
hand
,
lest
the
Lord
slay
vs
:
for
they
be
not
the
actions
or
words
onely
of
the
oppressour
,
adulterer
,
or
proud
man
,
that
shall
be
punished
;
but
he
will
scatter
the
proud
,
or
any
other
whatsoeuer
,
in
the
imaginations
of
their
hearts
,
Cogitationibus
cordis
ipsorum
.
Luk.
1.51
.
&
for
our
thoughts
wee
must
come
to
Iudgement
.
Well
,
the
Lord
heere
deales
with
Ierusalem
,
as
a
Physicion
with
his
patients
,
who
prescribes
such
a
medicine
for
their
maladies
,
that
hee
would
not
any
corruption
should
bee
left
behind
,
whereby
they
might
either
seeme
lothsome
vnto
him
,
or
deceyue
themselues
with
a
vayne
hope
of
securitie
,
when
there
is
no
such
matter
.
For
what
though
the
whole
world
had
iudged
well
of
Ierusalem
,
or
though
by
any
outward
ceremonies
they
had
seem'd
conformable
,
if
still
the
thoughts
of
iniquitie
had
[
](A15836-e17340-b)*
*
Pernoctare
,
hospitari
,
murmurare
:
sic
enim
hebraice
significat
.
lingred
in
their
wicked
hearts
,
which
would
haue
bene
as
an
inward
corruption
festering
in
a
wound
,
and
in
the
end
haue
brought
greater
miserie
vpon
them
?
Instruction
.
1
Where
note
,
that
(
when
we
see
any
Iudgement
ready
to
fall
vpon
vs
)
in
the
matter
of
our
repentance
,
wee
must
deale
with
simplicitie
,
and
not
to
dreame
of
any
shift
or
vayne
excuse
,
to
beare
vs
out
against
any
Iudgement
;
whatsoeuer
we
may
doe
with
men
,
yet
must
we
deale
in
singlenesse
of
heart
with
the
Lord
:
for
there
is
neyther
thought
,
any
shift
,
excuse
,
or
deuice
,
but
the
Lord
is
inward
vnto
it
;
which
if
he
once
perceyues
,
it
enforceth
him
to
a
further
reuenge
.
Eph.
5.6
.
It
was
the
caueat
which
Paul
gaue
to
the
Ephesians
:
Let
no
man
deceiue
you
with
vayne
words
:
for
,
for
such
things
,
the
wrath
of
God
commeth
vpon
the
children
of
disobedience
.
If
men
eyther
excuse
sinne
in
themselues
,
or
mocke
at
the
Iudgements
of
God
,
the
anger
and
wrath
of
God
in
the
violentest
maner
comes
vpon
them
.
Instruction
.
2
Secondly
,
let
vs
learne
from
hence
,
that
though
wee
reforme
some
fewe
sinnes
,
and
restrayne
our selues
from
outward
offences
,
whereof
the
world
condemnes
vs
,
yet
can
we
not
promise
our selues
securitie
,
if
we
haue
any
wicked
thoughtes
raigning
and
remaining
in
our
harts
.
And
therefore
because
mans
nature
is
so
subiect
to
corruption
drawn
from
Adam
,
that
the
brightest
fire
hath
some
smoke
,
the
clearest
fountain
some
mudde
,
and
the
purest
hart
some
infection
,
wee
must
in
the
sincerest
manner
that
we
may
,
wholly
resigne
our selues
into
the
Lords
hands
,
and
commit
the
ordering
,
disposing
,
and
sanctifying
of
our
thoughts
to
his
good
will
and
pleasure
;
knowing
that
in
him
lyeth
all
our
safetie
&
securitie
from
all
iudgements
;
and
for
our selues
,
were
wee
as
iust
and
vpright
as
Daniel
,
yet
might
wee
say
with
him
,
Shame
(
Lord
)
and
confusion
belongs
vnto
vs
.
Instruction
.
3
Thirdly
,
let
vs
learne
,
not
to
thinke
it
a
small
matter
,
when
any
olde
sinne
or
corruption
remaines
within
vs
.
For
if
euer
any
thing
be
dangerous
,
surely
this
is
most
daungerous
,
when
a
sinne
that
sprouted
vp
in
vs
thirtie
or
fortie
yeeres
agoe
,
&
still
the
same
sinne
remaines
in
our
hearts
,
In
medio
tui
.
and
lurketh
in
the
inwards
of
our
soules
,
surely
,
it
is
now
growne
to
a
great
tree
,
&
not
easily
to
be
pluckt
vp
.
For
it
is
the
nature
of
sin
,
when
custome
giues
it
any
encouragement
,
first
it
is
an
egge
;
secondly
,
a
cockatrie
:
thirdly
,
a
serpent
;
fourthly
,
a
fierie
flying
serpent
.
For
as
it
remaineth
,
it
keeps
not
at
a
stay
,
but
it
groweth
vp
,
&
gets
hart
,
strength
and
encouragement
,
that
it
fares
like
a
sleepie
Lyon
,
Gen.
4.7
which
if
a
man
begins
to
rouze
,
is
ready
to
fly
in
his
face
.
Therefore
let
vs
crush
the
heads
of
our
wicked
thoughts
,
while
they
are
but
little
serpents
,
and
not
suffer
them
to
remaine
in
our
hearts
so
long
,
lest
at
length
they
get
strength
to
ouer-master
vs
.
Lastly
,
by
the
tenor
of
this
argument
wee
may
see
,
how
the
Lord
is
grieued
with
the
delay
of
repentance
in
any
sinner
:
Simile
.
we
know
in
our
owne
ordinarie
affaires
(
either
in
following
matters
of
law
,
or
when
wee
haue
any
suites
&
requestes
to
exhibite
to
princes
or
men
of
state
)
delay
breeds
many
dangers
,
Mora
trahit
periculum
.
and
makes
vs
that
we
either
go
without
the
thing
that
we
sue
for
,
or
els
we
obtaine
it
with
great
difficulty
and
charge
:
after
the
same
sort
,
if
any
desires
this
heauenly
promotion
,
which
all
the
kingdomes
in
the
world
cannot
purchase
,
and
bee
slacke
in
following
the
suite
thereof
,
to
thinke
as
Naaman
thought
of
the
waters
of
Iordan
,
2.
King
.
5
that
other
waters
may
be
as
good
,
&
so
another
time
as
meet
,
and
shall
not
to
morrow
bee
as
to
day
,
&c.
surely
he
shall
eyther
go
without
it
,
or
els
obtaine
it
with
great
difficultie
:
for
the
longer
that
we
remaine
in
sinne
,
the
further
off
will
the
Lord
be
from
vs
,
yea
so
farre
,
as
it
shall
be
hard
to
find
him
;
and
the
more
sinnes
that
a
man
committeth
,
the
more
walles
of
brasse
are
built
and
made
vp
betwixt
God
and
vs
,
that
the
cries
of
our
sinfull
hearts
can
not
haue
passage
vnto
him
,
nor
his
mercies
vnto
vs
.
Were
it
not
much
better
then
(
beloued
)
to
seeke
the
Lord
while
he
may
be
found
,
Esay
55.
and
to
call
vpon
him
while
he
is
neere
?
to
put
vp
our
supplications
into
the
hands
of
this
heauenly
Prince
while
hee
now
passeth
by
vs
,
then
to
stay
and
delay
till
he
shuts
himselfe
vp
in
his
chamber
of
presence
,
and
then
will
not
open
vnto
vs
?
Oh
that
wee
could
once
bee
wise
and
prouident
for
our
owne
saluation
!
When
Abel
offered
sacrifice
,
he
brought
the
first
fruits
of
his
sheepe
,
and
the
fatte
of
them
to
offer
vp
:
Gen.
4.4
And
the
Lord
had
respect
vnto
it
.
And
shall
wee
thinke
to
spend
the
first
fruites
of
our
age
,
and
the
prime
of
our
yeeres
in
sinne
,
and
the
seruice
of
the
Deuill
;
&
when
we
haue
thus
spent
the
strength
,
sap
and
greennesse
of
our
youth
;
and
grow
old
and
withered
,
lying
like
brands
in
the
fire
of
sinne
,
Zach.
3.
wasted
and
consumed
to
stumps
,
as
the
Prophet
speaks
;
and
then
offer
vp
our
old
,
adulterous
,
broken
and
shattred
sacrifices
vnto
God
?
shall
we
thinke
(
I
say
)
the
Lord
will
regard
them
?
or
that
he
will
thus
be
mocked
at
our
hands
?
Surely
no.
Our
safest
course
(
beloued
)
will
then
bee
,
not
to
grieue
the
Lord
with
delayes
,
that
he
should
iustly
complain
of
vs
,
as
of
Ierusalem
:
How
long
shall
the
wicked
thoughtes
remaine
within
thee
?
Is
it
not
yet
enough
?
Are
ye
not
content
to
grieue
men
onely
,
but
you
will
grieue
mee
also
?
&c.
But
rather
forthwith
whiles
wee
are
in
our
best
strength
,
Eccles.
12.1
.
before
the
euill
day
commeth
,
to
season
our
greene
vessels
with
the
liquor
of
his
spirit
,
euen
with
holinesse
and
sanctimonie
of
life
,
and
to
thinke
the
prime
of
our
yeeres
,
and
(
as
it
were
)
the
maidenhead
of
our
youth
,
in
the
purest
and
holiest
maner
,
to
bee
better
bestowed
on
the
Lord
,
who
hath
promised
himselfe
to
bee
a
most
louing
and
faithfull
husband
vnto
vs
,
then
vpon
the
Deuill
,
which
is
our
professed
enemie
,
and
seekes
our
ouerthrow
euerie
way
.
O
let
vs
consider
how
brittle
a
staffe
we
leaue
vpon
,
when
we
trust
vnto
our
old
age
,
which
when
it
breakes
,
the
splinters
&
shiuers
thereof
will
wound
vs
.
If
we
repose
any
confidence
to
the
houre
of
death
for
Gods
fauour
,
we
tread
but
vpon
yee
;
which
if
it
be
molten
with
a
little
heate
of
Gods
anger
,
alas
,
wee
sinke
into
the
gulte
of
destruction
.
Indeed
many
are
blinded
in
giuing
credite
to
Sathan
,
when
hee
saith
vnto
them
,
Ye
shall
not
die
,
or
the
time
is
not
yet
,
&c.
thinking
that
Gods
mercie
wil
waite
vpon
them
when
their
eyes
shall
be
closed
vp
,
or
obtaine
that
at
the
houre
of
death
,
which
they
haue
contemned
all
their
life
:
but
let
vs
for
our
partes
labour
for
it
,
euen
while
it
is
called
to
day
,
yea
while
the
Lord
cals
,
and
sayes
vnto
vs
as
hee
said
to
Adam
,
Where
art
thou
?
Gen.
3.9
.
&
neuer
colour
nor
cloke
our
filthines
with
the
Figge
leanes
of
our
deuises
,
or
shrowd
our selues
in
the
thickets
of
our
wicked
imaginations
;
for
then
we
shall
shew
our selues
of
what
house
we
come
:
but
rather
endeuour
to
bee
new
creatures
in
Christ
the
second
Adam
:
yet
let
it
repent
vs
that
wee
haue
deferred
the
time
so
long
,
and
suffered
sinne
to
grow
to
such
a
height
,
to
the
greater
offence
of
our
heauenly
father
,
and
to
the
greater
hazzard
of
our
owne
saluation
:
and
as
he
hath
thought
long
for
our
turning
vnto
him
;
so
let
vs
think
long
for
his
turning
vnto
vs
,
that
there
may
be
amity
,
league
,
and
friendship
betwixt
God
and
vs
,
and
then
shal
we
liue
without
feare
of
any
forraigne
enemy
;
Exod.
14
14.
yea
we
may
then
hold
our
peace
,
for
the
Lord
will
fight
for
vs
,
and
put
all
our
enemies
vnto
the
sword
:
hee
will
make
vs
returne
into
the
court
of
heauen
with
palmes
of
honour
in
our
hands
,
and
crowns
of
victory
vpon
our
heads
;
and
the
whole
Trinitie
shall
with
one
voice
say
,
Amen
,
for
the
confirmation
of
our
eternall
happines
.
Then
shall
we
haue
no
more
wars
,
nor
rumors
of
wars
to
dismay
vs
;
no
more
enemies
to
feare
vs
,
no
feare
to
grieue
vs
,
no
griefe
to
trouble
vs
,
no
trouble
to
disquiet
vs
,
no
sicknesse
to
distemper
vs
,
or
death
to
dissolue
vs
;
but
life
in
him
who
liueth
for
euermore
.
The
Lord
possesse
out
soules
with
a
desire
of
it
,
and
giue
a
blessing
to
that
which
hath
beene
deliuered
.
Amen
.
FINIS
.