THE
BENIFIT
of
AFFLICTION
,
and
how
to
husband
it
so
that
(
with
blessing
from
above
)
the
weakest
Christian
may
be
able
to
support
himselfe
in
his
most
miserable
Exigents
.
CHAP.
1.
Why
the
Lord
suffers
his
children
so
to
be
traduced
,
and
persecuted
,
by
his
and
their
enemies
:
and
first
,
That
it
makes
for
the
glory
of
his
power
.
IN
the
former
Treatises
I
have
proved
,
that
there
is
a
naturall
enmity
and
a
spiritual
Antipathy
betweene
the
Men
of
the
World
,
and
the
children
of
GOD
;
betweene
the
seed
of
the
Serpent
,
and
the
seed
of
the
Woman
.
And
that
these
two
Regiments
being
the
Subjects
of
two
severall
Kings
,
Satan
and
CHRIST
,
are
governed
by
Lawes
opposite
and
cleane
contrary
each
to
the
other
:
whereby
it
comes
to
passe
,
that
grievous
temptations
and
persecutions
doe
alwayes
accompany
the
remission
of
sins
:
That
all
men
(
as
Austine
speakes
)
are
necessitated
to
miseries
,
which
bend
their
course
towards
the
Kingdome
of
Heaven
.
For
godlinesse
and
temptation
are
such
inseparable
attendants
on
the
same
person
,
that
a
mans
sins
be
no
sooner
forgiven
,
and
hee
rescued
from
Satan
,
but
that
Lion
fomes
,
and
roares
,
and
bestirs
himselfe
to
recover
his
losse
.
Neither
can
Gods
love
be
injoyed
,
without
Satans
disturbance
.
Yea
,
the
World
and
the
Devill
therefore
hate
us
,
because
God
hath
chosen
us
.
If
a
Convert
comes
home
,
the
Angels
welcome
him
with
Songs
,
the
devils
follow
him
with
uproare
and
fury
,
his
old
acquaintance
with
scornes
and
obloquie
;
for
they
thinke
it
quarrell
enough
that
we
will
no
longer
runne
with
them
to
the
same
excesse
of
riot
,
1
Peter
4.4
.
That
we
will
no
longer
continue
miserable
with
them
:
they
envie
to
see
themselves
casheired
,
as
persons
infected
with
the
plague
will
scoffe
at
such
of
their
acquaintan●e
,
as
refuse
to
consort
with
them
as
they
have
done
formerly
.
It
is
not
enough
for
them
to
be
bad
themselves
,
except
they
raile
at
,
and
persecute
the
good
.
He
that
hath
no
grace
himselfe
,
is
vexed
to
see
it
in
another
:
godly
men
are
thornes
in
wicked
mens
eyes
,
as
Iob
was
in
the
devils
;
because
they
are
good
,
or
because
they
are
deerely
beloved
of
God
:
If
a
mans
person
and
wayes
please
God
,
the
world
will
be
displeased
with
both
.
If
God
be
a
mans
friend
,
that
will
be
his
enemy
;
if
they
exercise
their
malice
,
it
is
where
he
shewes
mercy
:
and
indeed
he
refuseth
to
be
an
Abel
,
whom
the
malice
of
Cain
doth
not
exercise
(
as
Gregory
speaks
:
)
for
it
is
an
everlasting
rule
of
the
Apostles
,
He
that
is
borne
after
the
flesh
,
will
persecute
him
that
is
borne
after
the
Spirit
,
Gal.
4.29
.
not
because
he
is
evill
,
but
because
he
is
so
much
better
than
himselfe
,
1
Iohn
3.12
.
Because
his
life
is
not
like
other
mens
,
his
wayes
are
of
another
fashion
,
Wisd.
2.15
.
I
have
also
shewed
the
Originall
,
continuance
,
properties
,
causes
,
ends
,
and
what
will
be
the
issue
of
this
enmity
;
and
therein
made
it
plaine
,
that
as
for
the
present
,
they
suit
like
the
Harpe
and
the
Harrow
,
agree
like
two
poisons
in
one
stomack
,
the
one
being
ever
sick
of
the
other
:
so
,
to
reconcile
them
together
,
were
to
reconcile
Fire
and
Water
,
the
Wolfe
and
the
Lambe
,
the
Windes
and
the
Sea
together
;
yea
,
that
once
to
expect
it
were
an
effect
of
frenzie
,
not
of
hope
.
It
remaines
in
the
last
place
that
I
declare
the
Reasons
,
why
-
God
permits
his
dearest
children
so
to
be
afflicted
?
-
The
godly
are
so
patient
in
their
sufferings
?
With
other
Grounds
of
comfort
,
and
Vses
:
And
first
of
the
first
.
The
Reasons
why
God
suffers
the
same
,
are
chiefly
sixteene
;
all
tending
to
his
glory
,
and
their
spirituall
and
everlasting
good
,
benefit
,
and
advantage
:
for
the
malignity
of
envie
(
if
it
be
well
answered
)
is
made
the
evill
cause
of
a
good
effect
to
us
;
God
and
our
soules
are
made
gainers
by
anothers
sin
.
The
Reasons
and
Ends
which
tend
to
Gods
glory
,
are
three
.
-
1
It
makes
for
the
glory
of
his
Power
.
-
2
It
makes
for
the
glory
of
his
Wisdome
.
-
3
It
makes
much
for
his
glory
,
when
those
graces
which
he
hath
bestowed
upon
his
children
,
do
the
more
shine
through
imployment
.
It
maketh
for
the
glory
of
his
Power
:
Moses
having
declared
,
in
what
manner
the
Lord
permitted
Pharaoh
to
oppresse
the
children
of
Israel
,
more
and
more
,
still
hardning
his
heart
,
shewes
the
reason
of
it
in
these
words
,
That
I
may
multiply
my
miracles
and
wonders
in
the
Land
of
Aegypt
,
That
I
may
lay
my
hand
upon
Pharaoh
,
and
bring
out
mine
Armies
,
even
my
people
by
great
judgements
,
that
my
power
may
be
knowne
,
and
that
I
may
declare
my
Name
throughout
all
the
world
,
Exod.
7.3.4
.
&
9.16
.
When
that
multitude
of
Amonites
and
Moabites
came
to
war
against
Iehosaphat
and
the
Children
of
Israel
,
intending
to
cast
them
out
of
the
Lords
inheritance
,
and
utterly
destroy
them
,
to
the
dishonour
of
God
;
the
Lord
by
delivering
them
from
that
sore
affliction
gained
to
himselfe
such
honour
and
glory
,
That
(
as
the
Text
saith
)
the
feare
of
God
was
upon
all
the
Kingdomes
of
the
Earth
,
when
they
heard
that
the
Lord
had
fought
so
against
the
enemies
of
Israel
,
2
Chron.
20.29
.
The
judgement
was
upon
some
,
the
feare
came
upon
all
;
it
was
but
a
few
mens
losse
,
but
it
was
all
mens
warning
,
1
Cor.
10.11
.
When
the
Lord
brought
againe
the
Captivity
of
Sion
(
saith
the
Psalmist
,
)
Then
said
they
among
the
Heathen
,
the
Lord
hath
done
great
things
for
them
,
Psal.
126.1
,
2.
God
provides
on
purpose
mighty
adversaries
for
his
Church
,
that
their
humiliation
may
be
the
greater
in
sustaining
▪
and
his
glory
may
be
greater
in
deliverance
:
yea
,
though
there
bee
Legions
of
devils
,
and
every
one
stronger
than
many
Legions
of
men
,
and
more
malicious
than
strong
,
yet
Christs
little
Flock
lives
and
prospers
;
and
makes
not
this
exceedingly
for
our
Makers
,
for
our
Gardians
glory
?
Gods
power
is
best
made
knowne
in
our
weaknesse
,
2
Cor.
12.9
.
Impossibilities
are
the
best
advancers
of
his
glory
;
who
not
seldome
hangs
the
greatest
waits
upon
the
smallest
wyars
,
as
he
doth
the
earth
upon
nothing
:
For
what
wee
least
beleeve
can
bee
done
,
we
most
admire
being
done
;
the
lesser
the
meanes
,
and
the
greater
the
opposition
,
the
more
is
the
glory
of
him
who
by
little
meanes
doth
overcome
a
great
opposition
:
yea
,
it
is
greater
glory
to
God
to
turne
evils
into
good
by
overmastering
them
,
then
wholly
to
take
them
away
.
Now
if
●hy
very
enemies
thus
honour
thee
,
how
should
thy
friends
(
bought
with
thy
precious
bloud
)
glorifie
thee
?
But
the
sweetest
of
honey
lieth
in
the
bottome
.
I
passe
therefore
from
the
first
to
the
second
Reason
.
CHAP.
2.
That
it
makes
for
the
glory
of
his
Wisdome
.
2
SEcondly
,
it
maketh
for
the
glory
of
his
marvellous
and
singular
wisdome
when
he
turneth
the
malice
of
his
enemies
to
the
advantage
of
his
Church
.
I
would
(
saith
Paul
)
yee
understood
brethren
that
the
things
which
have
come
unto
me
,
are
turned
rather
to
the
furthering
of
the
Gospell
.
So
that
my
bonds
in
Christ
are
famous
throughout
all
the
judgement
Hall
,
and
in
all
other
places
,
Insomuch
that
many
of
the
brethren
in
the
Lord
,
are
imboldned
through
my
bonds
,
and
dare
more
frankely
speake
the
word
,
Phil.
1.12
,
13
,
14.
In
all
other
cases
a
gentle
resistance
heightens
the
desire
of
the
seeker
;
in
this
,
the
strength
of
opposition
,
meeting
with
as
strong
a
faith
,
hath
the
same
effect
.
Againe
,
how
admirably
did
the
Lord
turne
the
malice
of
Iosephs
brethren
when
they
sold
him
into
Aegypt
.
And
that
devilish
plot
of
Haman
against
Mordecay
and
his
people
,
●o
the
good
of
his
Church
in
generall
,
and
of
Ioseph
and
Mordecay
in
particular
?
Gen.
45.8.11
.
Hester
9.1
,
2
,
3.
Their
plots
to
overthrow
Ioseph
and
Mordecay
,
were
turned
by
a
Divine
Providence
to
the
onely
meanes
of
advantaging
them
.
And
herein
was
that
of
the
Psalmist
verified
,
Surely
the
rage
of
man
shall
turne
to
thy
praise
,
Psal.
76.10
.
It
is
not
so
much
glory
to
God
to
take
away
wicked
men
,
as
to
use
their
evill
to
his
owne
holy
purposes
;
how
soone
could
the
Commander
of
Heaven
and
Earth
rid
the
world
of
bad
members
?
But
so
should
hee
lose
the
praise
of
working
good
by
evill
instruments
:
it
suffiseth
that
the
Angels
of
God
resist
their
actions
while
their
persons
continue
;
God
(
many
times
)
workes
by
contrary
meanes
:
as
Christ
restored
the
Blind-man
to
his
sight
,
with
clay
and
spittle
;
he
caused
the
Israelites
to
grow
with
depression
,
with
persecution
to
multiply
,
Exod.
1.12
.
The
bloud
of
the
Martyrs
is
the
seed
of
the
Church
,
Persecution
enlargeth
the
bounds
of
it
,
like
as
Palmes
oppressed
,
and
Camomile
trod
upon
,
mount
the
more
,
grow
the
faster
.
T
is
as
easiy
for
God
to
work
without
meanes
,
as
with
them
;
and
against
them
,
as
by
either
;
but
assuredly
it
makes
more
for
the
Makers
glory
,
that
such
an
admirable
harmony
should
be
produced
out
of
such
an
infinite
discord
.
The
World
is
composed
of
foure
Elements
,
and
those
be
contraries
:
the
Yeare
is
quartered
into
different
seasons
:
the
minde
of
man
is
a
mixture
of
disparities
,
as
joy
,
sorrow
,
hope
,
feare
,
love
,
hate
,
and
the
like
:
the
body
doth
consist
and
is
nourished
by
contraries
,
how
divers
even
in
effect
aswell
as
taste
(
wherein
variety
hits
the
humour
of
all
)
are
the
Birds
and
Beasts
that
feed
us
?
And
how
divers
againe
are
those
things
that
feed
them
?
How
many
severall
qualities
have
the
Plants
that
they
brouze
upon
?
which
all
mingled
together
,
what
a
well
temepred
Sallad
do
they
make
?
Thus
you
see
that
though
faith
be
above
reason
,
yet
is
there
a
reason
to
bee
given
of
our
faith
.
O
what
a
depth
of
wisdome
may
lye
wrapt
up
in
those
passages
,
which
to
our
weak
apprehensions
may
seeme
ridiculous
!
CHAP.
3.
That
the
graces
of
God
,
in
his
children
,
may
the
more
s●ine
through
imployment
.
3
THirdly
it
maketh
for
Gods
glory
another
way
,
when
those
graces
which
he
hath
bestowed
upon
his
children
,
doe
the
more
shine
through
imployment
,
and
are
the
more
seene
and
taken
notice
of
by
the
world
;
surely
if
his
justice
get
such
honour
by
a
Pharaoh
;
much
more
doth
his
mercy
by
a
Moses
:
now
Abrahams
faith
,
Iobs
patience
,
Pauls
courage
and
constancy
,
if
they
had
not
beene
tried
by
the
fire
of
affliction
,
their
graces
had
beene
smothered
as
so
many
lights
under
a
bushell
,
which
now
(
to
the
glory
of
God
)
shine
to
all
the
world
;
Yea
,
not
onely
their
vertues
,
but
the
gracious
lives
of
all
the
Saints
departed
,
do
still
magnifie
him
even
to
this
day
in
every
place
we
heare
of
them
,
and
move
us
likewise
to
glorifie
God
for
them
:
wherefore
happy
man
that
leaves
such
a
president
,
for
which
the
future
Ages
shall
praise
him
,
and
praise
God
for
him
.
Who
could
know
the
faith
,
patience
,
and
Valour
,
of
Gods
Souldiers
,
if
they
alwayes
lay
in
Garrison
,
and
never
came
to
the
skirmish
?
Whereas
now
they
are
both
exemplary
,
and
serve
also
to
put
to
silence
the
ignorance
of
foolish
men
,
1
Pet.
2.15
.
One
Iupiter
set
out
by
Homer
the
Poet
,
was
worth
ten
set
out
by
Phidias
the
Carver
,
saith
Philostratus
;
because
the
former
flew
abroad
through
all
the
world
,
whereas
the
other
never
stirred
from
his
Pedistall
at
Athens
:
so
at
first
,
the
honour
and
splendor
of
Iobs
integrity
was
confined
to
Vz
(
a
little
corner
of
Arabia
,
)
yea
,
to
his
owne
Family
;
whereas
by
meanes
of
the
divels
malice
,
it
is
now
sp●ead
as
farre
as
the
Sunne
can
extend
his
beames
,
or
the
Moone
her
influence
;
for
of
such
a
Favorite
of
Heaven
,
such
a
Mirour
of
the
Earth
,
such
a
wonder
of
the
World
,
who
takes
not
notice
?
Who
could
know
whether
we
be
Vessels
of
gold
,
or
drosse
,
unlesse
we
were
brought
to
the
Touch-stone
of
temptation
?
Who
could
feele
the
odoriferous
smell
of
these
Aromaticall
spices
,
if
they
were
not
pownded
and
bruized
in
the
morter
of
affliction
?
The
worlds
hatred
and
calumny
to
an
able
Christian
,
serves
as
bellowes
to
kindle
his
devotion
,
and
blow
off
the
ashes
,
under
which
his
faith
lay
hid
;
like
the
Moone
,
he
shines
cleerest
in
the
night
of
affliction
:
If
it
made
for
the
honour
of
Saul
and
all
Israel
,
that
he
had
a
little
Boy
in
his
Army
,
that
was
able
to
incounter
that
selected
great
Gyant
,
Goliah
of
the
Philistims
,
and
overcame
him
;
how
much
more
doth
it
make
for
Gods
glory
,
that
the
least
of
his
adopted
ones
should
be
able
to
incounter
foure
enemies
?
-
The
World
.
-
The
Flesh.
-
The
Devill
,
and
-
The
Death
.
The
weakest
of
which
,
is
-
1
The
Flesh.
-
2
The
World
.
Now
the
Flesh
being
an
home-bred
enemy
,
a
Dalilah
in
Sampsons
bosome
,
a
Iudas
in
Christs
company
;
like
a
Moath
in
the
Garment
bred
in
us
,
and
cherished
of
us
,
and
yet
alwayes
attempting
to
fret
and
destroy
us
:
and
the
world
a
forraigne
foe
,
whose
Army
consists
of
two
wings
,
-
Adversity
on
the
left
hand
;
-
Prosperity
on
the
right
hand
;
Death
stronger
than
either
,
and
the
Devill
stronger
than
all
;
And
yet
that
the
weakest
childe
of
God
onely
through
faith
in
Christ
(
a
thing
as
much
despised
of
Philistims
,
as
Davids
sling
and
stone
was
of
Goliah
)
●hould
overcome
all
these
foure
;
wherein
he
shewes
himselfe
a
greater
Conquerour
,
that
William
the
Conquerour
;
yea
,
even
greater
than
Alexander
the
Great
,
or
Pompey
the
Great
,
or
the
Great
Turke
:
for
they
onely
conquered
in
many
yeeres
a
few
parts
of
the
world
,
but
he
that
is
borne
of
God
overcommeth
the
whole
world
,
and
all
things
in
the
world
,
1
Iohn
5.
And
this
is
the
victory
that
overcommeth
the
world
,
even
our
faith
,
Vers.
4.
and
Makes
not
this
infinitely
for
the
glory
of
God
?
Yea
,
it
makes
much
for
the
honour
of
Christians
.
For
,
art
thou
borne
of
God
?
hast
thou
vanquished
the
world
that
vanquisheth
all
the
wicked
?
Blesse
God
for
this
conquest
.
The
King
of
Spaines
overcomming
the
Indies
was
nothing
to
it
.
If
Satan
had
knowne
his
afflicting
of
Iob
would
have
so
advanced
the
glory
of
God
,
manifested
Iobs
admirable
patience
to
all
Ages
,
made
such
a
president
for
imitation
to
others
,
occasioned
so
much
shame
to
himselfe
,
I
doubt
not
but
Iob
should
have
continued
prosperous
and
quiet
;
for
who
will
set
upon
his
adversary
,
when
he
knoweth
he
shall
be
shamefully
beaten
?
This
being
so
,
happy
are
they
who
when
they
doe
well
,
heare
ill
;
but
much
more
blessed
are
they
,
who
●ive
so
well
,
as
that
their
backbiting
adversa●ies
seeing
their
good
works
,
are
constrained
to
praise
God
,
and
speake
well
of
them
.
CHAP.
4.
That
God
suffers
his
children
to
be
afflicted
and
persecuted
,
by
ungodly
men
,
that
so
they
may
be
brought
to
repentance
.
NOw
the
Reasons
which
have
chiefly
respect
to
the
good
of
his
children
in
their
sufferings
,
being
thirteene
in
number
,
are
distinguished
as
followeth
:
God
suffers
his
children
to
be
afflicted
by
them
-
1
Because
it
Brings
them
to
repentance
.
-
2
Because
it
Workes
in
them
amendment
of
life
.
-
3
Because
it
Stirs
them
up
to
prayer
-
4
Because
it
Weanes
them
from
the
love
of
the
world
.
-
5
Because
it
Keeps
them
alwayes
p●epared
to
the
spirituall
combate
.
-
6
Because
it
Discovers
whether
we
be
true
beleevers
,
or
hypocrites
.
-
7
Because
it
Prevents
greater
evils
of
sin
and
punishment
to
come
.
-
8
Because
it
makes
them
Humble
.
-
9
Because
it
makes
them
Conformable
to
Christ
their
head
.
-
10
Because
it
Increaseth
their
Faith
.
-
11
Because
it
Increaseth
their
Ioy
and
thankfulnesse
.
-
12
Because
it
Increaseth
their
Spirituall
wisdome
.
-
13
Because
it
Increaseth
their
Patience
.
First
,
the
Lord
suffers
his
children
to
be
vexed
and
persecuted
by
the
wicked
,
because
it
is
a
notable
meanes
to
rouze
them
out
of
carelesse
security
,
and
bring
them
to
repentance
,
he
openeth
the
eares
of
men
(
saith
Elihu
)
even
by
their
corrections
,
that
he
might
cause
man
to
turne
away
from
his
enterprize
,
and
that
he
might
keepe
back
his
soule
from
the
pit
,
Iob
33.16
,
17
,
18.
The
feeling
of
smart
will
teach
us
to
decline
the
cause
;
those
bitter
sufferings
of
Iob
toward
his
later
end
,
made
him
to
possesse
the
iniquities
of
his
youth
,
Iob
13.26
.
Whereby
(
with
Solomons
Evis-dropper
,
Eccles.
7.21
,
22.
)
he
came
to
repent
of
that
whereof
he
did
not
once
suspect
himselfe
guilty
;
it
made
him
not
thinke
so
much
of
what
he
felt
,
as
what
he
deserved
to
feele
:
Sathans
malice
not
seldome
proves
the
occasion
of
true
repentance
,
and
so
the
devill
is
overshot
in
his
owne
Bow
,
wounded
with
his
owne
weapon
.
I
doubt
whether
that
Syrophenician
had
ever
inquired
after
Christ
,
if
her
daughter
had
not
beene
vexed
with
an
uncleane
spirit
;
yea
,
whether
the
devill
had
beene
so
effectually
cast
out
,
if
he
had
with
lesse
violence
entred
into
her
,
Mark
7.
Our
afflictions
are
as
Benhadads
best
Counsellors
,
that
sent
him
with
a
corde
about
his
neck
to
the
mercifull
King
of
Israel
.
The
Church
of
God
under
the
Crosse
is
brought
to
a
serious
consideration
of
her
estate
,
and
saith
,
Let
us
search
and
try
our
wayes
and
turne
to
the
Lord
,
Lam.
3.40
.
Manasses
also
the
King
of
Iudah
,
that
horrible
sinner
,
never
repented
of
his
idolatry
,
murder
,
witchcraft
,
&c.
till
he
was
carried
away
captive
to
Babel
,
and
there
put
in
chaines
by
the
King
of
Ashur
.
But
then
(
saith
the
Text
)
hee
humbled
himselfe
greatly
before
the
God
of
his
fathers
,
2
Chro.
33.11
,
12.
Yea
,
the
prison
was
a
meanes
of
his
spirituall
inlargement
.
The
body
that
is
surfetted
with
repletion
of
pleasant
meates
must
be
purged
with
bitter
pils
;
and
when
all
outward
comforts
faile
us
,
we
are
willing
to
befriend
our selves
with
the
comfort
of
a
good
conscience
,
the
best
of
blessings
.
Affliction
is
the
Hammer
which
breakes
our
rockie
hearts
;
adversity
hath
whipt
many
a
soule
to
heaven
,
which
otherwise
prosperity
had
coached
to
hell
:
was
not
the
Prodigall
riding
post
thither
,
till
he
was
soundly
lasht
home
againe
to
his
Fathers
house
,
by
those
hard-hear●ed
and
pittilesse
Nabals
which
refused
to
fill
his
belly
with
the
husks
of
the
Swine
?
And
indeed
seldome
is
any
man
throughly
awaked
from
the
sleepe
or
sin
,
but
by
a●fliction
;
but
God
by
it
,
as
it
were
by
a
strong
purge
,
empties
and
evacuates
those
surerfluities
of
malice
,
envie
,
pride
,
security
,
&c.
whererewith
we
were
before
surcharged
.
The
Serpents
enmity
may
be
compared
to
the
Circumcision-knife
which
was
made
of
stone
,
unto
Rubarbe
which
is
full
of
choller
,
yet
doth
mightily
purge
choller
;
or
to
the
sting
of
a
Scorpion
,
which
though
it
be
arrant
poyson
,
yet
proveth
an
excellent
remedy
against
poifon
.
For
this
,
or
any
other
affliction
when
we
are
in
our
worldly
pompe
and
jollity
,
pulleth
us
by
the
eare
and
maketh
us
know
our selves
:
I
may
call
it
the
Summe
of
Divinity
,
as
Pliny
cals
it
the
Summe
of
Philosophy
;
for
what
distressed
or
sick
mau
was
ever
lascivious
,
covetous
,
or
ambitious
?
He
envies
no
man
,
admires
no
man
,
flatters
no
man
,
dissembles
with
no
man
,
despiseth
no
man
,
&c.
That
which
Governours
or
Friends
can
by
no
meanes
effect
,
touching
our
amendment
,
a
little
sicknesse
or
trouble
from
enemies
will
,
as
S.
Chrisostome
observes
.
)
Yea
▪
how
many
will
confesse
,
that
one
affliction
hath
done
more
good
upon
them
,
than
many
Sermons
;
that
they
have
learned
more
good
in
one
daies
or
weekes
misery
,
than
many
yeeres
prosperity
could
teach
them
;
untouched
fortunes
and
touched
consciences
seldome
dwell
together
;
and
it
is
usuall
for
them
that
know
no
sorrowes
,
to
know
no
God
:
repentance
seldome
meets
a
man
in
jollity
,
but
in
affliction
the
heart
is
made
pliable
and
ready
for
all
good
impressions
;
and
so
the
very
end
which
God
aimes
at
in
setting
those
Adders
upon
thee
,
is
,
that
thou
shouldst
prie
narrowly
into
thine
owne
forepast
actions
;
which
if
thou
dost
,
an
hundred
to
one
thou
wilt
finde
sin
,
it
may
be
this
very
sin
the
cause
of
thy
present
affliction
:
and
untill
thou
dost
sift
and
try
thine
owne
heart
for
this
Achan
,
and
finde
out
which
is
thy
Isaac
,
thy
beloved
sin
,
looke
for
no
release
,
but
rather
that
thy
sorrowes
should
be
multiplied
,
as
God
threatned
Eve
.
The
skilfull
Chyrurgion
when
he
is
launcing
a
wound
,
or
cutting
off
a
limbe
,
will
not
heare
the
Patient
though
he
cry
never
so
,
untill
the
cure
be
ended
;
but
let
there
be
once
a
healing
of
thy
errours
,
and
the
Plaister
will
fall
off
of
it selfe
;
for
the
Plaister
will
not
stick
on
when
the
soare
is
healed
.
If
the
Fathers
word
can
correct
the
childe
,
he
will
fling
away
the
rod
,
otherwise
he
must
look
to
have
his
eyes
ever
winterly
.
Thus
as
the
two
Angels
that
came
to
Lot
lodged
with
him
for
a
night
,
and
when
they
had
dispatched
their
errand
,
went
away
in
the
morning
:
So
afflictions
which
are
the
Angels
or
the
Messengers
of
God
,
are
sent
by
him
to
do
an
errand
to
us
;
to
tell
us
,
we
forget
God
,
we
forget
our selves
,
we
are
too
proud
,
too
selfe-conceited
,
and
such
like
:
and
when
they
have
said
as
they
were
bid
,
then
presently
they
are
gone
.
Why
then
complainest
thou
,
I
am
afflicted
on
every
side
?
Why
groanest
thou
under
thy
burden
,
and
criest
out
of
unremedied
paine
?
Alas
,
thou
repentest
not
;
trouble
came
on
this
message
to
teach
thee
repentance
,
give
the
messenger
his
errand
,
and
hee
'l
be
gone
:
He
that
mournes
for
the
cause
of
his
punishment
,
shall
mourne
but
a
while
;
he
that
mournes
onely
for
the
punishment
,
and
not
for
the
cause
,
shall
mourne
for
ever
:
the
soule
cannot
live
while
the
sinne
lives
;
one
of
the
two
must
dye
,
the
corruption
,
or
the
Person
;
but
Repentance
is
a
Supersed●as
,
which
dischargeth
both
sinne
and
sorrow
,
moving
God
to
be
mercifull
,
the
Angels
to
be
joyfull
,
Man
to
be
acceptable
,
and
only
the
Devill
to
be
melancholy
.
CHAP.
5
That
it
serves
to
worke
in
us
amendment
of
life
.
2
SEcondly
,
the
malice
of
our
enemies
serves
to
worke
in
us
amendment
of
life
,
the
outward
cold
of
affliction
doth
greatly
increase
the
inward
heate
and
fervor
of
the
Graces
of
God
in
us
.
Indeed
no
Chastizement
(
saith
the
Author
to
the
Hebrewes
)
for
the
present
seemes
to
be
joyous
,
but
grievous
;
But
afterwards
it
bringeth
the
quiet
fruit
of
righteousnesse
to
them
that
are
thereby
exercised
,
Hebr.
12.11
.
God
strips
the
body
of
pleasures
to
cloath
the
soule
with
righteousnesse
,
and
oftentimes
strengthens
our
state
of
grace
by
impoverishing
our
temporall
estate
:
Oftentimes
the
more
Prosperity
,
the
lesse
Piety
.
It
was
an
observation
of
Tacitus
,
that
raisiing
of
the
fortune
,
did
rarely
mend
the
disposition
,
onely
Vespasian
was
changed
into
the
better
;
few
men
can
disgest
great
felicity
;
Many
a
man
hath
been
a
looser
by
his
gaines
,
and
found
,
that
that
which
multiplied
his
outward
estate
▪
hath
abated
his
inward
.
Now
who
will
esteeme
those
things
good
which
make
us
worse
,
or
,
that
evill
,
which
brings
such
gaine
and
sweetnesse
?
Before
I
was
afflicted
(
saith
David
)
I
went
astray
,
but
now
doe
I
keepe
thy
Commandements
,
Psal.
119.67
.
Happy
was
he
,
Iohn
9.
in
being
borne
blind
,
whose
game
of
bodily
sight
made
way
for
the
spirituall
,
who
of
a
Patient
became
an
Advocate
for
his
Saviour
,
who
lost
a
Synagogue
,
and
found
Heaven
,
who
by
being
abandoned
of
sinners
was
received
of
the
Lord
of
glory
:
God
rarely
deprives
a
man
of
one
faculty
,
but
he
more
then
supplyes
it
in
another
.
Hannibal
had
but
one
eye
,
Appius
,
Claudius
,
Timelon
,
and
Homer
were
quite
blinde
,
So
was
Muliasses
King
of
Tunis
,
and
Ioh.
King
of
Bohemia
;
But
for
the
losse
of
that
one
Sence
they
were
recompenc'd
in
the
rest
,
they
had
most
excellent
memories
,
rare
inventions
,
and
admirable
other
parts
:
Or
suppose
he
send
sicknesse
,
the
worst
Feaver
can
come
,
does
not
more
burne
our
bloud
than
our
lust
;
And
together
with
sweating
out
the
Surfets
of
nature
at
the
poores
of
the
body
,
we
weepe
out
the
sinfull
corruption
of
our
nature
at
the
poares
of
the
Conscience
;
Yea
the
Author
to
the
Hebrewes
saith
of
Christ
Himselfe
,
that
though
he
were
the
Sonne
,
yet
(
as
he
was
man
)
He
learned
obedience
by
the
things
which
Hee
suffered
,
Heb.
5.8
.
As
in
humane
proceedings
,
Ill
manners
beget
good
Lawes
;
So
in
Divine
,
the
wicked
by
their
evill
tongues
beget
good
and
holy
lives
in
the
Godly
;
Nothing
sooner
brings
us
to
the
knowledge
and
amendment
of
our
faults
,
then
the
scoffes
of
an
enemy
,
which
made
Philip
of
Macedon
acknowledge
himselfe
much
beholding
to
his
enemies
(
the
Athenians
)
for
speaking
evill
of
him
,
for
(
saith
he
)
they
have
made
me
an
honest
man
,
to
proove
them
lyers
:
Even
barren
Leah
when
she
was
despised
became
fruitfull
.
So
that
we
may
thanke
our
enemies
,
or
must
thanke
God
for
our
enemies
;
Our
soules
shall
shine
the
brighter
one
day
for
such
rubbing
;
Yea
put
case
we
be
gold
,
they
will
but
trye
us
;
If
Iron
,
they
will
scower
away
our
rust
.
The
malice
of
wicked
men
serves
to
the
godly
,
as
the
Thorne
to
the
brest
of
the
Nightingale
,
the
which
(
if
she
chance
to
sleep
)
causeth
her
to
warble
with
a
renewed
cheerfulnesse
.
These
very
tempestuous
showers
bring
forth
spirituall
flowers
and
hearbs
in
abundance
:
Devotion
(
like
fire
in
fro●ty
weather
)
burnes
hottest
in
affliction
.
Vertue
provoked
,
addes
much
to
it selfe
:
With
the
Arke
of
Noah
,
the
higher
we
are
tossed
with
the
floud
of
their
malice
,
the
neerer
we
mount
towards
Heaven
.
When
the
waters
of
the
floud
came
upon
the
face
of
the
earth
,
downe
went
stately
Turrets
and
Towers
;
but
as
the
waters
rose
,
the
Arke
rose
still
higher
and
higher
.
In
like
sort
when
the
waters
of
afflictions
arise
,
downe
goes
the
pride
of
life
,
the
lust
of
the
eyes
;
In
a
word
,
all
the
vanities
of
the
world
.
But
the
Arke
of
the
soule
ariseth
as
these
waters
rise
,
and
that
higher
and
higher
,
even
neerer
and
neerer
towards
Heaven
.
I
might
illustrate
this
point
by
many
observable
things
in
nature
:
We
see
Well-waters
arising
from
deep
Springs
,
are
hotter
in
Winter
then
in
Summer
,
because
the
outward
cold
doth
keep
in
and
double
their
inward
heate
:
And
so
of
mans
body
,
the
more
extreme
the
cold
is
without
,
the
more
doth
the
naturall
heate
fortify
it selfe
within
,
and
guard
the
heart
.
The
Corne
receives
an
inward
heate
and
comfort
from
the
Frost
and
Snowe
which
lyeth
upon
it
:
Trees
lopt
and
pr●ned
flourish
the
more
,
and
beare
the
fuller
for
it
:
The
Grape
when
it
is
most
pressed
and
trodden
,
maketh
the
more
and
better
wine
;
The
dro●●e
gold
is
by
the
fire
refined
;
Winds
and
Thunder
cleeres
the
ayre
;
Working
Seas
purge
the
Wine
;
Fire
increaseth
the
scent
of
any
Perfume
;
Pounding
makes
all
Spices
smell
the
sweeter
;
Linnen
when
it
is
buckt
and
washt
and
wrung
and
beaten
,
becomes
the
whiter
and
fayrer
;
The
earth
being
torne
up
by
the
Plough
,
becomes
more
rich
and
fruitfull
;
Is
there
a
peece
of
ground
naturally
good
?
Let
it
lye
neglected
,
it
becomes
wilde
and
barren
;
Yea
and
the
more
rich
and
fertile
that
it
is
of
it selfe
,
the
more
waste
and
fruitlesse
it
proveth
for
want
of
Tillage
and
Husbandry
;
The
Razor
though
it
be
tempered
with
a
due
proportion
of
steele
,
yet
if
it
passe
not
the
Grindstone
or
Whetstone
,
is
neverthelesse
unapt
to
cut
;
yea
though
it
be
made
once
never
so
sharpe
,
if
it
be
not
often
whetted
it
waxeth
dull
.
All
which
are
lively
Emblems
of
that
truth
which
the
Apostle
delivers
,
2
Cor.
4.16
.
Wee
faint
not
,
for
though
our
outward
man
perish
,
yet
the
inward
man
is
renewed
daily
▪
Even
as
a
Lambe
is
much
more
lively
and
nimble
for
sheering
.
If
by
enmity
and
persecution
(
as
with
a
knife
)
the
Lord
pareth
an●
pruneth
us
,
it
is
,
that
we
may
bring
forth
t●
more
and
better
fruit
;
and
unlesse
we
deg●nerate
,
we
shall
beare
the
better
for
bleeding
;
as
Anteus
,
every
time
rose
up
the
stronge●
when
Hercules
threw
him
to
the
ground
,
because
he
go●
new
strength
by
touching
of
his
Mother
.
O
admirable
use
of
affliction
;
health
from
a
a
wound
;
cure
from
a
disease
;
out
of
griefe
,
joy
;
gaine
out
of
losse
;
out
of
infirmity
,
strength
;
out
of
sin
,
holinesse
;
out
of
death
,
life
:
yea
,
we
shall
redeeme
something
of
Gods
dishonour
by
sin
,
if
we
shall
thence
grow
holy
.
But
this
is
a
harder
Riddle
than
Sampsons
to
these
Philistims
.
CHAP.
6.
That
is
stirs
them
up
to
prayer
.
3
THirdly
,
because
they
quicken
our
devotion
,
and
make
us
pray
unto
God
with
more
fervency
.
Lord
(
saith
Isaiah
)
in
trouble
they
will
visite
thee
,
they
powred
out
prayers
when
they
chastening
was
upon
them
,
Isay
26.16
.
In
their
affliction
(
saith
Hosea
)
they
will
seeke
thee
diligently
,
Hosea
5.15
.
The
truth
of
this
may
be
seene
in
the
examples
of
the
Children
of
Israel
,
Iudges
3.9
,
15.
Elisha
,
2
Kings
6.18
.
Hezekiah
,
2
Kings
19.15
,
16.
Stephen
,
Acts
7.59
,
60.
And
lastly
,
in
Iehosaphat
,
who
being
told
that
there
was
a
great
multitude
comming
against
him
from
beyond
the
Sea
,
out
of
Aram
,
it
followes
,
That
Iehosaphat
feared
,
and
set
himselfe
to
seeke
the
Lord
,
and
proclaimed
a
fast
throughout
all
Iudah
;
Yea
,
they
came
out
of
all
parts
and
joyned
with
him
to
inquire
of
the
Lord
,
2
Chron.
20.3
,
4
,
13.
Neither
doth
it
make
us
alone
which
suffer
,
earnest
in
prayer
,
but
it
makes
others
also
labour
in
prayer
to
God
for
us
,
2
Cor.
1.10
,
11.
And
indeed
the
very
purpose
of
affliction
is
,
to
make
us
importunate
▪
he
that
heares
the
secret
murmurs
of
our
griefe
,
yet
will
not
seeme
to
heare
us
till
our
cries
be
loud
and
strong
;
as
Demosthenes
would
not
plead
for
his
Client
till
he
cried
to
him
,
but
then
answered
his
sorrow
,
Now
I
feele
thy
cause
.
We
aske
and
misse
,
because
wee
aske
amisse
:
we
beat
backe
the
flame
,
not
with
a
purpose
to
suppresse
it
,
but
to
raise
it
higher
,
and
to
diffuse
it
.
And
a
deniall
doth
but
invite
the
importunate
,
as
we
see
in
the
Canaanitish
woman
,
Mat.
15.
Our
holy
longings
are
increased
with
delayes
;
it
whets
our
appetite
to
be
held
fasting
,
and
whom
will
not
Need
make
both
humble
and
eloquent
?
If
the
case
be
woefull
,
it
will
be
exprest
accordingly
;
the
despaire
of
all
other
helpes
,
sends
us
importunately
to
the
God
of
power
;
but
while
money
can
buy
Physick
,
o●
friends
procure
inlargement
,
the
great
Physitian
and
helper
is
not
sought
unto
,
nor
throughly
trusted
in
.
It
is
written
of
the
children
of
Israel
,
that
so
soone
as
they
cried
unto
the
Lord
,
he
delivered
them
from
their
servitude
under
Eglon
King
of
Moab
,
yet
it
is
plaine
,
they
were
eighteene
yeeres
under
this
bondage
undelivered
,
Iudg.
3.14
,
15.
Doubtlesse
they
were
not
so
unsensible
of
their
own
misery
as
not
to
complaine
sooner
then
the
end
of
eighteene
yeeres
:
the
first
hower
they
sighed
for
themselves
,
but
now
they
cried
unto
God
.
They
are
words
,
and
not
prayers
,
which
fall
from
carelesse
lips
;
if
we
would
prevaile
with
God
,
we
must
wrestle
;
and
if
we
would
wrestle
happily
with
God
,
we
must
wrestle
first
with
our
owne
dulnesse
;
yea
,
if
we
felt
our
want
,
or
wanted
not
desire
,
we
could
speake
to
God
in
no
tune
but
cries
,
and
nothing
but
cries
can
pierce
Heaven
:
the
best
mens
zeale
is
but
like
a
fire
of
greene
wood
,
which
burneth
no
longer
than
whiles
it
is
blowne
.
Affliction
to
the
soule
is
as
plummets
to
a
Clock
,
or
wind
to
a
Ship
;
holy
and
faithfull
prayer
,
as
oares
to
a
Boat
,
and
ill
goeth
the
Boat
without
oares
,
or
the
Ship
without
winde
,
or
the
Clock
without
plummets
.
Now
are
some
afflicted
in
reputation
,
as
Susanna
was
;
others
in
children
,
as
Elie
;
some
by
enemies
,
as
David
;
others
by
friends
,
as
Ioseph
;
some
in
body
,
as
Lazarus
;
others
in
goods
,
as
Iob
;
others
in
liberty
,
as
Iohn
.
In
all
extremities
let
us
send
this
messenger
to
Christ
for
ease
,
faithfull
and
fervent
prayer
;
if
this
can
but
carry
the
burthen
to
him
,
he
will
carry
it
for
us
,
and
from
us
for
ever
.
CHAP.
7.
That
it
weanes
them
from
the
love
of
the
world
.
4
FOurthly
,
our
sufferings
weane
us
from
the
love
of
the
world
,
yea
,
make
us
loathe
and
contemne
it
,
and
contrariwise
fix
upon
Heaven
,
with
a
desire
to
be
dissolved
.
S.
Peter
at
Christs
transfiguration
enioying
but
a
glimpse
of
happinesse
here
,
was
so
ravi●hed
and
transported
with
the
love
of
his
present
estate
,
that
he
breakes
out
into
these
words
,
Master
,
it
is
good
for
us
to
be
here
;
he
would
faine
have
made
it
his
dwelling
place
:
and
being
loth
to
depart
,
Christ
must
make
three
Tabernacles
,
Mat.
17.4
.
Whereas
S.
Paul
having
spoken
of
his
bonds
in
Christ
,
and
of
the
spirituall
combate
,
concludeth
,
I
desire
to
be
dissolved
,
and
to
be
with
Christ
,
which
is
best
of
all
,
Phil.
1.22
,
23.
We
cannot
so
heartily
thinke
of
our
home
above
,
whiles
we
are
furnished
with
these
earthly
contentments
below
;
but
when
God
strips
us
of
them
,
straitwayes
our
minde
is
homewards
.
Whiles
Naomies
Husband
and
Sons
were
alive
,
we
finde
no
motion
of
her
retiring
home
to
Iudah
;
let
her
earthly
staies
be
removed
,
she
thinks
presently
of
removing
to
her
Countrey
:
a
delicious
life
,
when
every
thing
about
us
is
resplendent
and
contentfull
,
makes
us
that
we
have
no
mind
to
go
to
Heaven
;
wherefore
as
a
loving
Mother
when
she
would
weane
her
Childe
from
the
dug
,
maketh
it
bitter
with
Wormewood
or
Aloes
;
so
dealeth
the
Lord
with
us
,
he
maketh
this
life
bitter
unto
us
by
suffering
our
enemies
to
persecute
and
oppresse
us
;
to
the
end
we
may
contemne
the
world
,
and
transport
our
hopes
from
Earth
to
Heaven
;
he
makes
us
weepe
in
this
Vale
of
misery
,
that
we
may
the
more
eagerly
long
for
that
place
of
felicity
,
where
all
teares
shall
be
wip't
from
our
eyes
;
and
we
are
very
ungratefull
if
we
doe
not
thank
him
for
that
which
so
overcomes
us
,
that
it
overcomes
the
love
of
the
world
in
us
.
And
this
is
no
small
abatement
to
the
bitternesse
of
adversities
,
that
they
teach
us
the
way
to
Heaven
:
the
lesse
comfort
we
finde
on
earth
,
the
more
we
●eeke
above
.
When
no
man
would
harbour
that
unthrift
Son
in
the
Gospell
,
he
turned
back
againe
to
his
Father
,
but
never
before
.
When
it
ceased
to
be
with
Sarah
after
the
manner
of
the
world
,
she
conceived
Isaac
:
so
when
it
ceaseth
to
be
with
us
after
the
manner
of
the
worlds
favourites
,
we
conceive
holy
desires
,
quietnesse
,
and
tranquillity
of
minde
,
with
such
like
spirituall
contentments
.
Zeno
hearing
that
his
onely
Barke
wherein
all
his
wealth
was
shipped
was
cast
away
,
cried
out
O
Fortune
,
thou
hast
done
well
to
put
me
into
my
Gowne
againe
to
imbrace
Philosophy
:
better
the
estate
perish
than
the
soule
.
Our
wine
(
saith
Gregory
)
hath
some
Gall
put
into
it
,
that
we
should
not
be
so
delighted
with
the
way
,
as
to
forget
whether
we
are
going
.
Prosperity
is
hearty
meat
,
but
not
digestible
by
a
weake
stomack
;
strong
wine
,
but
naught
for
a
weake
braine
:
The
prosperity
of
fooles
destroieth
them
,
Prov.
1.32
.
Experience
shewes
,
that
in
Countries
where
be
the
greatest
plenty
of
fruits
,
they
have
the
shortest
lives
,
they
doe
so
surfet
on
their
aboundance
:
and
it
is
questionable
whether
the
inioying
of
outward
things
,
or
the
contemning
of
them
,
be
the
greatest
happinesse
:
for
to
be
deprived
of
them
is
but
to
be
deprived
of
a
Dye
,
wherewith
a
man
might
either
win
or
lose
;
yea
,
doth
not
a
large
portion
of
them
many
times
prove
to
the
Own●r
like
a
treacherous
Dye
indeed
,
which
flatters
an
improvident
Gamester
with
his
owne
hand
to
throw
away
his
wealth
to
another
?
Or
to
yeeld
it
the
uttermost
,
gold
may
ma●e
a
man
the
richer
,
not
the
better
;
honour
may
make
him
the
higher
,
not
the
happier
:
and
all
temporall
delights
are
but
as
flowers
,
they
only
have
their
moneth
and
are
gone
;
this
morning
in
the
bosome
,
the
next
in
the
B●some
.
The
consideration
whereof
,
made
the
very
Heathen
Philosophers
hate
this
world
,
though
they
saw
not
where
to
finde
a
better
.
The
diseases
of
the
body
are
the
medicines
of
the
soule
;
the
impairing
of
the
one
,
is
the
repairing
of
the
other
:
Therefore
wee
faint
not
(
saith
S.
Paul
)
though
our
outward
man
perish
,
yet
the
inward
man
is
renewed
daily
,
2
Cor.
4.16
.
Lais
of
Corin●h
while
she
was
young
,
doated
upon
her
glasse
,
but
when
she
grew
old
and
withered
,
she
loathed
it
as
much
,
which
made
her
give
it
up
to
Venus
.
Nothing
feeds
pride
nor
keepes
off
repentance
so
much
as
prosperous
advantage
.
T
is
a
wonder
to
see
a
Favourite
study
for
ought
but
additions
to
his
Greatnesse
;
God
shall
have
much
adoe
to
make
him
know
himselfe
.
The
cloth
that
hath
many
stains
must
passe
through
many
larders
;
no
lesse
than
an
odious
leaprosie
will
humble
Naaman
;
wherefore
by
it
the
only
wise
God
thought
meet
to
sawce
the
valour
,
dignity
,
renowne
,
victories
,
of
that
famous
Generall
of
the
Syrians
.
If
I
could
be
so
uncharitable
as
to
with
an
enemies
soule
lost
,
this
were
the
only
way
,
let
him
live
in
the
height
of
the
worlds
blandishments
;
for
how
can
he
love
a
second
Mistresse
that
never
saw
but
one
beauty
,
and
still
continues
deeply
inamour'd
on
it
?
We
often
see
,
nothing
carries
us
so
far
from
God
,
as
those
favours
he
hath
imparted
to
us
.
T
is
the
misery
of
the
poore
to
be
neglected
of
men
;
t
is
the
misery
of
the
rich
to
neglect
their
God
:
many
shall
one
day
repent
that
they
were
happy
too
soone
.
Many
a
man
cries
out
,
O
that
I
were
so
rich
,
so
healthfull
,
so
quiet
,
so
happy
,
&c.
Alas
,
though
thou
hadst
thy
wish
for
the
present
,
thou
shouldst
(
perhaps
)
be
a
loser
in
the
sequell
.
The
Physitian
doth
not
heare
his
Patient
in
what
he
would
,
yet
heareth
him
in
taking
occasion
to
do
another
thing
more
conducible
to
his
health
.
God
loves
to
give
us
cooles
and
heats
in
our
desires
,
and
will
so
allay
our
joyes
,
that
their
fruition
hurt
us
not
:
he
knowes
that
as
it
is
with
the
body
touching
meats
,
the
greater
plenty
,
the
lesse
dainty
;
and
too
long
forbearance
causes
a
Surfet
when
we
come
to
full
food
;
So
it
fares
with
the
minde
touching
worldly
contentments
;
therefore
he
feeds
us
not
with
the
dish
,
but
with
the
spoone
,
and
will
have
us
neither
cloyed
,
nor
famished
.
In
this
life
,
Mercy
and
misery
,
griefe
and
Grace
,
Good
and
bad
,
are
blended
one
with
the
other
;
because
if
we
should
have
nothing
but
comfort
,
Earth
would
be
thought
Heaven
:
besides
,
if
Christ
tide
lasted
all
the
yeare
,
what
would
become
of
Lent
?
If
every
day
were
Good-friday
,
the
world
would
be
weary
of
Fasting
.
Secundus
cals
death
a
sleepe
eternall
;
the
wicked
mans
feare
,
the
godly
mans
wish
.
Where
the
conscience
is
cleere
,
death
is
looked
for
without
feare
;
yea
,
desired
with
delight
,
accepted
with
devotion
:
why
,
it
is
but
the
cessation
of
trouble
,
the
extinction
of
sin
,
the
deliverance
from
enemies
,
a
rescue
from
Satan
,
the
quiet
rest
of
the
body
,
and
infranchizement
of
the
soule
.
The
Woman
great
with
childe
,
is
ever
musing
upon
the
the
time
of
her
delivery
:
and
hath
not
he
the
like
cause
,
when
Death
is
his
Bridge
from
wo
to
glory
?
Though
it
be
the
wicked
mans
shipwrack
,
't
is
the
good
mans
putting
into
harbour
:
And
hereupon
finding
himselfe
hated
,
persecuted
,
afflicted
,
and
tormented
,
by
enemies
of
all
sorts
,
he
becomes
as
willing
to
die
as
dine
.
And
indeed
,
what
shouldst
thou
doe
in
case
thou
seest
that
the
world
runs
not
on
thy
side
,
but
give
over
the
world
,
and
be
on
Gods
side
?
Let
us
care
little
for
the
world
,
that
cares
so
little
for
us
;
let
us
crosse
●aile
,
and
turne
another
way
;
let
us
go
forth
therefore
out
of
the
Campe
,
bearing
his
reproach
;
for
we
have
no
continuing
Citie
,
but
we
seek
one
to
come
,
Heb.
13.13
,
14.
CHAP.
8.
That
it
keepes
them
alwayes
prepared
to
the
spirituall
combate
.
5
FIfthly
,
the
Lord
permitteth
them
often
to
afflict
and
assaile
us
,
to
the
end
we
may
be
alwayes
prepared
for
tribulation
:
as
wise
Mariners
in
a
calme
,
make
all
their
tacklings
sure
and
strong
,
that
they
may
be
provided
against
the
next
storme
,
which
they
cannot
look
to
be
long
without
.
Or
as
experienced
Souldiers
in
time
of
peace
,
prepaire
against
the
day
of
battell
;
and
so
much
the
rather
,
when
they
look
every
day
for
the
approach
of
the
enemy
.
We
are
oft
times
set
upon
,
to
the
end
that
we
may
continually
buckle
unto
us
the
whole
Armor
of
God
,
prescribed
by
Paul
,
Ephes.
6.13
.
to
19.
That
we
may
be
alwayes
ready
for
the
battell
by
walking
circumspectly
,
not
as
fooles
,
but
as
wise
,
Eph.
5.15
.
Therefore
redeeming
the
time
,
because
the
dayes
are
evill
,
Vers.
16.
For
as
those
that
have
no
enemies
to
incounter
them
,
cast
their
Armour
〈◊〉
and
let
it
〈◊〉
,
because
they
are
secure
from
danger
;
but
when
their
enemies
are
at
hand
,
and
sound
the
Alarum
,
they
both
wake
and
sleep
in
their
armour
,
because
they
would
be
ready
for
the
assault
.
So
if
we
were
not
often
in
skirmish
with
our
enemies
,
we
should
●ay
aside
our
spirituall
armour
;
but
when
we
have
continuall
use
of
it
,
we
still
keepe
it
fast
buckled
unto
us
;
that
being
armed
at
all
points
,
we
may
be
able
to
make
resistance
,
that
we
be
not
surprized
at
unawares
.
Sampson
could
not
be
bound
,
till
he
was
first
got
asleepe
:
Wouldst
thou
not
be
overcome
,
be
not
secure
.
Seneca
reports
of
Caesar
,
that
he
did
quickly
sheath
the
sword
,
but
hee
never
laid
it
off
.
The
sight
of
a
weapon
discourageth
a
Theefe
.
While
we
keepe
our
Iavelins
in
our
hands
we
escape
many
assaults
.
So
that
a
Christians
resolution
should
be
like
King
Alfreds
,
Si
modò
victor
eras
,
ad
crastina
bella
pavebas
,
Si
modo
victus
eras
,
ad
crastina
bella
parabas
.
If
wee
conquer
to
day
,
let
us
feare
the
skirmish
to
morrow
.
If
we
be
overcome
to
day
,
let
us
hope
to
get
the
victory
to
morrow
.
An
assaulted
City
must
keepe
a
carefull
watch
;
yea
,
the
provident
Fenman
mends
his
bankes
in
Summer
least
his
ground
be
drowned
in
winter
.
And
we
must
so
take
our
leaves
of
all
afflictions
,
that
we
reserve
a
lodging
for
them
,
and
expect
their
returne
.
CHAP.
9.
How
it
discovers
whether
we
bee
true
beleevers
or
hypocrites
.
6
SIxthly
,
that
we
may
experimentally
know
our selves
,
and
be
knowne
of
others
whether
we
be
true
beleevers
or
hypocrites
.
There
must
be
differences
among
you
(
saith
Saint
Paul
)
that
the
approved
may
bee
knowne
,
1
Cor.
11.19
.
For
as
Thrashing
separates
the
straw
,
and
Wynowing
the
chaffe
from
the
Corne
;
So
persecution
separates
the
hypocrite
from
the
company
of
beleevers
,
Luke
22.31
.
None
but
a
regenerate
heart
can
choose
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
.
An
easie
importunity
will
perswade
Orpah
to
returne
from
a
Mother
in
law
to
a
Mother
in
nature
,
from
a
toylesome
journey
to
rest
,
from
strangers
to
her
kindred
,
from
a
hopelesse
condition
to
likelihoods
of
contentment
;
A
little
intreaty
will
serve
to
move
nature
to
be
good
to
it selfe
:
to
persist
in
actions
of
goodnesse
,
though
tyranny
,
torment
,
death
and
hell
stood
in
our
way
;
this
is
that
conquest
which
shall
be
crowned
with
glory
;
Gold
and
Silver
are
tryed
in
the
fyer
,
men
in
the
furnace
of
adversity
;
As
the
furnace
proveth
the
Potters
Vessell
;
so
doe
temptations
try
mens
thoughts
,
Eccles.
27.5
.
Behold
(
saith
the
Angell
to
the
Church
of
Smyrna
)
it
shall
come
to
passe
that
the
Divell
shall
cast
some
of
you
into
Prison
,
that
you
may
be
tryed
,
Revel.
2.10
.
This
Child
(
saith
old
Simeon
,
meaning
Christ
)
is
appoynted
for
a
signe
to
be
spoken
against
,
that
the
thoughts
of
many
hearts
may
be
opened
,
Luke
2.34
,
35.
O
how
wicked
men
manifest
their
hatred
and
enmity
against
God
and
his
people
so
soone
as
Persecution
ariseth
because
of
the
Word
!
yea
by
it
the
malice
of
Sathan
and
the
world
are
better
knowne
and
avoyded
.
But
to
come
more
punctually
to
the
poynt
.
Affliction
tryeth
whether
a
man
hath
grace
in
his
heart
or
no
;
Set
an
empty
Pitcher
(
the
resemblance
of
a
wicked
man
)
to
the
fier
,
it
crackes
presently
,
whereas
the
full
(
which
resembles
the
Child
of
God
)
will
abide
boyling
;
Gold
imbroidered
upon
Silke
,
if
cast
into
the
fire
looseth
his
fash●on
,
but
not
his
waight
,
Copper
loseth
his
fashion
and
waight
also
;
Magistracy
and
misery
will
soone
shew
what
manner
of
men
we
be
;
either
will
declare
us
better
or
worse
then
we
seemed
.
Indeed
,
Prosperity
(
saith
one
)
best
discovers
vice
,
but
Adversity
doth
best
discover
Vertue
.
Plato
being
demanded
,
how
he
knew
a
wise
man
,
answered
;
When
being
r●buked
he
would
not
be
angry
,
and
being
praised
he
would
not
be
proud
:
Wicked
men
grow
worse
after
afflictions
,
as
water
growes
more
cold
after
a
heat
.
Nature
is
like
Glasse
,
bright
but
brittle
;
The
resolved
Christian
like
Gold
,
which
if
we
rub
it
,
or
beate
it
,
or
melt
it
,
it
will
endure
the
teste
,
the
touch
,
the
hammer
,
and
still
shine
more
orient
;
For
Vertues
like
the
Stars
,
shine
brightest
in
the
night
,
and
fairest
in
the
frost
of
Affliction
.
More
particularly
,
Affliction
is
a
notable
meanes
,
to
try
whether
we
have
faith
or
not
;
Nothing
is
more
easie
then
to
trust
God
,
when
our
Barnes
and
Coffers
are
full
;
And
to
say
,
give
us
our
daily
bread
,
when
we
have
it
in
our
Cubbards
;
But
when
we
have
nothing
,
when
we
know
not
how
nor
when●●
to
get
any
thing
,
then
to
depend
upon
an
invisible
bounty
,
this
is
a
true
and
noble
act
of
faith
.
Againe
touching
other
graces
,
how
excellently
was
Iobs
patience
and
sincerity
made
known
by
Sathans
malice
,
when
he
brought
forth
those
Angelicall
words
;
What
?
shall
we
receive
good
at
the
hand
of
God
,
and
not
receive
evill
?
Iob
2.10
.
When
he
stood
like
a
Centre
unmoved
,
while
the
circumference
of
his
estate
was
drawne
above
,
beneath
,
about
him
,
when
in
prosperity
he
could
say
,
if
my
mouth
hath
kist
my
hand
;
and
in
adversity
,
the
Lord
giveth
,
and
the
Lord
taketh
,
blessed
be
the
name
of
the
Lord
.
He
was
not
so
like
the
wicked
as
they
are
like
dogs
that
follow
the
meat
,
not
the
man
;
Alas
they
are
but
bad
workes
that
need
rewards
to
crane
them
up
withall
,
for
neither
paine
nor
losse
,
much
lesse
the
censure
of
lewd
persons
will
trouble
a
well
planted
mind
.
Againe
,
God
suffers
us
to
suffer
much
,
more
especially
to
try
our
perseverance
,
which
is
a
grace
so
good
and
acceptable
,
that
without
it
there
is
nothing
good
,
nor
acceptable
;
And
indeed
how
shall
a
man
shew
his
strength
unlesse
some
burthen
be
laid
upon
his
back
,
or
his
constancy
?
The
Spaniell
which
fawneth
when
he
is
beaten
,
will
never
forsake
his
Master
;
And
Trees
well
rooted
will
beare
all
stormes
;
The
three
Children
walked
up
and
downe
in
the
fiery
flames
praising
God
;
And
a
Blade
well
tryed
deserves
a
treble
price
.
How
did
the
Church
of
Pergamus
approve
her selfe
;
Yea
how
was
she
approved
of
God
which
hath
the
sword
with
two
edges
,
when
she
held
out
in
her
workes
even
where
Sathan
dwelt
and
kept
his
Throne
,
I
know
thy
workes
(
saith
God
)
and
that
thou
keepst
my
Name
,
and
hast
not
denyed
my
faith
,
even
in
those
dayes
when
Antipas
my
faithfull
Martyr
,
was
slain
among
you
,
where
Satan
dwelleth
,
yea
where
his
Throne
is
,
and
where
some
maintaine
the
Doctrine
of
Balaam
,
and
the
Nicholaitans
,
and
teach
that
men
ought
,
&c.
Rev.
2.13
,
14.
Persecution
is
the
Sword
whereby
our
Salomon
will
try
which
is
the
true
naturall
Mother
,
which
the
pretended
.
Afflictions
are
the
waters
where
our
Gideon
will
try
whether
we
are
fit
Souldiers
to
fight
the
Battle
of
Faith
;
We
are
all
valiant
Souldiers
till
we
come
to
fight
;
Excellent
Philosophers
till
we
come
to
dispute
,
good
Christians
till
wee
come
to
master
our
own
lusts
;
But
it
is
opposition
that
gives
the
tryall
,
when
Corruptions
fight
against
the
graces
and
cause
Argent
to
seem
more
bright
in
a
fable
Field
;
But
to
go
on
.
A
man
is
made
known
whether
he
be
feeble
or
strong
by
the
provocation
of
an
enemy
:
even
calme
tempers
when
they
have
been
stirred
,
have
bewrayed
impetuousnesse
of
passion
.
Now
he
that
overcommeth
his
own
anger
(
saith
Chilo
)
overcommeth
a
strong
enemy
,
but
he
that
is
over●ome
by
it
,
is
a
whiteliver
(
saith
Hermes
)
for
wrath
proceedeth
from
feeblenesse
of
courage
and
lacke
of
discretion
;
As
may
appeare
in
that
,
Women
are
sooner
angry
then
men
,
the
Sicke
sooner
then
the
healthy
,
and
Old
men
sooner
then
Young
.
Againe
,
it
s
nothing
to
endure
a
small
tryall
or
affliction
,
every
Cock-boate
can
swim
in
a
River
,
every
Sculler
sayle
in
a
Calme
,
every
man
can
hold
up
his
head
in
ordinary
Gusts
;
but
when
a
blacke
storme
arises
,
a
tenth
wave
flowes
,
deep
calls
unto
deep
;
Nature
yeelds
,
Spirit
faints
,
Heart
fayles
;
Wheras
grace
is
never
quite
out
of
heart
,
yea
is
confident
when
hopes
are
adjourned
,
and
expectation
is
delayed
.
Finally
,
Affliction
and
Persecution
humbleth
the
spirits
of
the
repentant
,
tryeth
the
faith
and
patience
of
the
sincere
Christian
,
but
hardneth
the
hearts
of
the
ungodly
;
Wicked
men
(
like
some
Beasts
)
grow
mad
with
baiting
;
If
crosses
or
losses
rush
in
upon
them
they
fall
to
the
language
of
Iobs
Wife
,
Curse
God
and
dye
,
or
to
that
of
the
King
of
Israels
Messenger
,
Why
should
I
serve
God
any
longer
?
2
King
.
6.33
.
CHAP.
10.
That
it
prevents
greater
evills
of
Sinne
and
Punishment
to
come
.
7
SEventhly
,
the
LORD
by
this
evill
of
Chastisement
for
sins
past
,
preventeth
the
evills
of
sin
,
and
greater
punishments
for
the
time
to
come
.
The
Lord
(
saith
Elihu
)
correcteth
man
,
that
hee
might
turne
away
from
his
enterprize
,
and
that
he
might
keepe
backe
his
soule
from
the
Pit
,
and
that
his
life
should
not
perish
by
the
sword
,
Iob
33.17
,
18.
The
sharpnesse
of
crosses
are
Gods
spirituall
hedge
;
This
salt
doth
not
onely
preserve
from
Corruption
,
but
also
eate
out
Corruption
.
We
are
chastened
of
the
Lord
(
saith
the
Holy
Ghost
)
that
we
might
not
be
condemned
with
the
world
,
1
Cor.
11.32
,
Erring
soules
be
corrected
that
they
may
be
converted
,
not
confounded
;
If
Paul
had
not
been
buffeted
by
Sathan
and
wicked
men
,
he
had
beene
exalted
out
of
measure
,
2
Cor.
12.7
.
Pride
is
so
dangerous
a
poyson
,
that
of
another
poyson
there
was
confected
a
counterpoyson
to
preserve
him
from
it
,
God
would
rather
suffer
this
chosen
Vessell
to
fall
into
some
infirmity
then
to
be
prowd
of
his
singular
priviledges
Least
I
should
be
exalted
above
measure
through
the
abundance
of
Revelations
;
(
there
was
the
poyson
of
Pride
insinuating
it selfe
)
I
had
a
Thorne
in
the
flesh
,
the
messenger
of
Sathan
to
buffet
me
;
There
was
the
Counterpoyson
or
Antidote
which
did
at
once
make
him
both
sick
and
whole
;
The
enjoyment
of
the
worlds
peace
might
adde
to
my
content
,
but
it
wil
indanger
my
soule
;
how
oft
doth
the
recovery
of
the
body
,
state
,
or
minde
occasion
a
Relaps
in
the
soule
?
Turne
but
the
Candle
,
and
that
which
keeps
me
in
,
puts
me
out
;
The
younger
brother
shall
not
have
all
his
portion
least
he
run
Riot
;
All
the
life
of
Salomon
was
full
of
prosperity
,
and
therefore
we
find
,
that
Salomon
did
much
forget
God
,
but
the
whole
life
of
David
had
many
enemies
and
much
adversity
,
and
therfore
we
see
by
his
penitentiall
Psalmes
,
&
others
,
that
David
did
much
remember
God
:
As
Salt
with
its
sharpnesse
keeps
flesh
from
corrupting
;
So
their
malice
keeps
our
soules
from
festering
;
Bees
are
drowned
in
Honey
,
but
live
in
Vineger
.
Now
if
sweet
meats
breed
Surfets
,
t
is
good
sometimes
to
taste
of
bitter
,
its
good
somwhat
to
unloade
when
the
ship
is
in
danger
by
too
liberall
a
ballast
.
I
will
tell
you
a
Paradox
(
I
call
it
so
because
few
will
beleeve
it
,
but
it
is
true
)
many
are
able
to
say
,
they
have
learned
to
stand
by
falling
,
got
strength
by
weaknesse
.
The
burnt
Child
dreads
the
fire
;
A
broken
bone
well
set
is
faster
ever
after
;
Like
Trees
we
take
deeper
root
by
shaking
;
And
like
Torches
,
we
flame
the
brighter
for
bruizing
and
knocking
:
God
suffered
Sathan
to
spoile
Iob
of
his
substance
,
rob
him
of
his
Children
,
punish
him
in
his
body
;
Yet
marke
but
the
Sequell
well
,
and
you
shall
find
,
that
he
was
crost
with
a
blessing
.
As
the
Physitian
in
making
of
Triacle
or
Mithridate
for
his
Patient
useth
Serpents
,
Adders
,
and
such
like
poyson
that
he
may
drive
out
one
poyson
with
another
;
Even
so
our
spirituall
Physitian
is
pleased
to
use
the
malice
of
Sathan
,
and
wicked
men
when
he
tempereth
to
us
the
Cup
of
affliction
,
that
hereby
he
may
expell
one
evil●
with
another
;
Yea
two
evills
with
one
,
namely
,
the
evill
of
sin
,
and
the
evill
of
punishment
,
and
that
both
temporall
and
eternall
.
He
suffers
us
to
be
afflicted
,
because
he
will
not
suffer
us
to
be
damned
;
such
is
the
goodnesse
of
our
heavenly
Father
to
us
,
that
even
his
anger
proceeds
from
mercy
;
he
scourgeth
the
flesh
,
that
the
spirit
may
be
saved
in
the
day
of
Iesus
Christ
,
1
Cor.
5.5
.
Yea
,
Ioseph
was
therefore
abased
in
the
dungeon
,
that
his
advancement
might
be
the
greater
.
It
s
true
,
in
our
thoughts
we
often
speake
for
the
flesh
,
as
Abraham
did
for
Ismael
,
O
that
Ismael
might
live
in
thy
sight
!
no
,
God
takes
away
Ismael
and
gives
Isaac
;
he
withdrawes
the
pleasure
of
the
flesh
,
gives
delight
to
the
soule
.
The
man
sick
of
a
burning
feaver
cries
to
his
Physitian
for
drinke
;
he
pities
him
,
but
does
not
satisfie
him
;
he
gives
him
proper
physick
,
but
not
drink
.
A
man
is
sick
of
a
Plurisie
,
the
Physitian
lets
him
bloud
,
he
is
content
with
it
;
the
arme
shall
smart
to
ease
the
heart
.
The
covetous
man
hath
a
plurisie
of
riches
,
G●d
le
ts
him
bloud
by
poverty
;
let
him
be
patient
,
it
is
a
course
to
save
his
soule
.
So
if
God
scourge
us
any
way
,
so
we
bleed
not
;
or
till
we
bleed
,
so
we
faint
not
;
or
till
we
even
faint
,
so
we
perish
not
;
let
us
be
comforted
:
for
if
the
Lord
prune
his
Vine
,
he
meanes
not
to
root
it
up
:
if
he
minister
physick
to
our
soules
,
it
is
because
he
would
not
have
us
dye
in
our
sins
;
all
is
for
salvation
.
What
if
Noah
were
pent
up
in
the
Arke
,
so
long
as
he
was
safe
in
it
:
what
if
it
were
his
prison
,
so
long
as
it
was
his
Fort
also
against
the
waters
?
I
might
illustrate
the
point
,
and
make
it
plaine
by
sundry
and
divers
comparisons
.
We
know
,
one
naile
drives
out
another
;
one
heat
another
;
one
cold
another
:
yea
,
out
of
admirable
experience
I
can
witnesse
it
,
that
for
most
constitutions
there
is
not
such
a
remedy
under
Heaven
for
a
cold
in
the
head
,
or
an
accustomed
tendernesse
,
as
a
frequent
bathing
of
it
in
cold
water
;
I
can
justly
say
,
I
am
twenty
yeeres
the
younger
for
it
.
Yea
,
one
sorrow
drives
out
another
;
one
passion
another
;
one
rumour
is
expelled
by
another
:
and
though
for
the
most
part
,
contraries
are
cured
by
contraries
;
yet
not
seldome
will
Physitians
stop
a
Lask
with
a
Purge
;
they
will
bleed
a
Patient
in
the
Arme
,
to
stop
a
worse
bleeding
at
Nose
.
Againe
,
in
some
Patients
they
will
procure
a
gentle
Ague
,
that
they
may
cure
him
of
a
more
dangerous
disease
.
Even
so
deales
God
with
us
;
he
often
punisheth
the
worser
part
of
man
(
saith
S.
Ierome
,
)
That
is
,
the
body
,
state
,
or
name
,
that
the
better
part
(
to
wit
)
the
soule
,
may
be
saved
in
the
day
of
judgement
.
Neither
are
chastisements
any
whit
lesse
necessary
for
the
soule
,
than
medicines
are
for
the
body
:
many
a
man
had
beene
undone
by
prosperity
,
if
they
had
not
beene
undone
by
adversity
;
they
had
perished
in
their
soules
,
if
they
had
not
perished
in
their
bodies
,
estates
,
or
good-names
.
It
s
probable
Naamans
soule
had
never
beene
cleansed
,
if
his
body
had
not
beene
leaprous
:
and
though
affliction
be
hard
of
digestion
to
the
naturall
man
,
yet
the
experienced
Christian
knowes
,
that
it
is
good
for
the
soule
,
that
the
body
is
sometime
sick
;
and
therefore
to
have
his
inward
man
cured
,
he
is
content
his
outward
man
should
be
diseased
;
and
cares
not
so
the
sins
of
his
soule
may
be
les●ened
,
though
the
soares
of
his
flesh
be
increased
.
And
why
is
it
not
so
with
thee
?
I
hope
thou
desirest
thy
soules
safety
above
all
;
and
thou
knowest
,
the
stomack
that
is
purged
must
be
content
to
part
with
some
good
nourishment
,
that
it
may
deliver
it selfe
of
more
evill
humours
.
Of
what
kinde
●oever
thy
sufferings
be
,
it
is
doubtlesse
the
fittest
for
thy
soules
recovery
;
or
else
God
(
the
onely
wise
Physitian
)
would
not
appoint
it
.
Now
who
would
not
be
willing
to
bleed
,
when
by
that
meanes
an
inveterate
sicknesse
may
be
prevented
?
Yea
,
it
is
a
happy
bloud-letting
which
saves
the
life
,
which
makes
S.
Austine
say
unto
God
;
Let
my
body
be
crucified
,
or
burnt
,
or
doe
with
it
what
thou
wilt
,
so
thou
save
my
soule
.
And
another
,
let
me
swim
a
River
of
boyling
brimstone
to
live
eternally
happy
,
rather
than
dwell
in
a
Paradise
of
pleasure
to
be
damned
after
death
.
CHAP.
11.
That
it
makes
them
humble
.
8
EIghthly
,
that
we
may
have
an
humble
conceipt
of
our selves
,
and
wholly
depend
upon
God
.
We
received
the
sentence
of
death
in
our selves
(
saith
the
Apostle
)
because
we
should
not
trust
in
our selves
,
but
in
God
,
who
raiseth
us
up
from
the
dead
,
2
Cor.
1.9
.
When
Babes
are
afraid
,
they
cast
themselves
into
the
armes
and
bosome
of
their
mother
.
I
thought
in
my
prosperity
(
saith
David
)
I
shall
never
be
moved
,
But
thou
didst
hide
thy
face
and
I
was
troubled
.
Then
turned
I
unto
thee
,
&c.
Psal.
30.6
,
7
,
8.
When
a
stubborne
Delinquent
being
committed
was
no
whit
mollified
with
his
durance
,
but
grew
more
perverse
than
he
was
before
,
one
of
the
Senators
said
to
the
rest
,
Let
us
forget
him
a
while
,
and
then
he
will
remember
himselfe
;
the
Heart
is
so
hot
of
it selfe
,
that
if
it
had
not
the
Lungs
,
as
Fannes
to
blow
wind
upon
it
,
and
kindly
moisture
to
coole
it
,
it
would
soone
perish
with
the
owne
heat
:
and
yet
when
that
moisture
growes
too
redundant
,
it
againe
drownes
the
Heart
.
Who
so
nourisheth
his
servant
daintily
from
his
childhood
,
shall
after
finde
him
stubborne
.
We
see
then
there
is
danger
in
being
without
dangers
;
and
what
saith
S.
Paul
?
Lest
I
should
be
exalted
out
of
measure
,
there
was
given
unto
me
the
Messenger
of
Satan
to
buffet
me
,
2
Cor.
12.7
.
Our
adversaries
as
well
as
our
sins
are
Messengers
sent
from
Satan
to
buffet
us
;
and
the
best
minds
troubled
,
yeeld
inconsiderate
motions
.
As
water
violently
stirred
sends
up
bubbles
,
so
the
vanities
of
our
hearts
,
and
our
most
secret
and
hidden
corruptions
(
as
dregs
in
a
glasse
)
shew
themselves
when
shaken
by
an
injury
,
though
they
lay
hid
before
.
And
so
the
pride
of
man
is
beaten
downe
as
Iob
speaks
,
Iob
33.17
.
The
sharpe
water
of
affliction
quickens
our
spirituall
sight
.
So
proud
are
we
by
nature
,
that
before
we
come
to
the
triall
,
we
think
that
we
can
repell
the
strongest
assault
,
and
overcome
all
enemies
by
our
owne
power
;
but
when
we
feele
our selves
vanquished
and
foiled
by
every
small
temptation
,
we
learne
to
have
a
more
humble
conceit
of
our
owne
ability
,
and
to
depend
wholly
on
the
Lord
:
and
this
is
set
downe
,
Deut.
8.2
-
&
13.3
.
to
the
end
.
We
esteeme
our
Inches
,
Ellues
,
till
by
triall
of
evils
we
finde
the
contrary
;
but
then
alas
,
how
full
of
feeblenesse
is
our
body
,
and
our
minde
of
impatience
?
If
but
a
Beesting
our
flesh
,
it
swels
,
and
if
but
a
tooth
ake
,
the
Head
and
Heart
complaine
.
How
smal
trifles
make
us
weary
of
our selves
?
What
can
we
doe
without
thee
?
Without
thee
,
what
can
we
suffer
?
If
thou
be
not
(
O
Lord
)
strong
in
our
weaknesse
,
we
cannot
be
so
much
as
weake
;
we
cannot
so
much
as
be
.
Selfe-conceit
and
desire
of
glory
,
is
the
last
garment
that
even
good
men
lay
aside
:
Pride
is
the
inmost
coat
which
we
put
on
first
,
and
which
we
put
off
last
;
but
sore
affliction
will
make
us
give
all
to
Him
,
of
whom
whatsoever
we
have
,
we
hold
.
And
we
cannot
ascribe
too
little
to
our selves
,
nor
too
much
to
Him
,
to
whom
we
owe
more
than
we
can
ascribe
.
If
then
I
be
not
humbled
enough
,
let
me
want
the
peace
or
plenty
I
have
;
and
so
order
my
condition
and
estate
,
that
I
may
want
any
thing
,
save
my selfe
.
CHAP.
12.
How
it
makes
them
conformable
unto
Christ
their
Head
.
9
NInthly
,
that
we
may
be
conformable
to
Christ
our
Head
;
and
like
our
elder
Brother
who
was
consecrated
through
afflictions
,
reviled
,
buffeted
,
spit
upon
,
crucified
,
and
what
not
?
For
we
must
suffer
with
him
,
that
we
may
be
also
glorified
with
him
,
Rom.
8.17
.
When
the
Iewes
offered
Iesus
Gall
and
Vinegar
,
he
tasted
it
,
but
would
not
drink
;
he
left
the
rest
for
his
Church
,
and
they
must
pledge
him
.
Whosoever
(
saith
our
Saviour
)
beareth
not
his
crosse
and
commeth
after
me
,
cannot
be
my
Disciple
,
Luk.
14.27
.
For
hereunto
are
ye
called
,
saith
S.
Peter
,
For
Christ
also
suffered
for
us
,
leaving
us
an
example
,
that
we
should
follow
his
steps
,
1
Pet.
2.21
.
Againe
,
The
Disciple
,
saith
Christ
,
is
not
above
his
Master
,
but
whosoever
will
be
a
perfect
Disciple
shall
be
as
his
Master
,
Luke
6.40
.
Yea
,
S.
Paul
made
this
the
most
certaine
testimony
and
seale
of
his
Adoption
here
,
and
glory
afterward
;
his
words
are
these
,
having
delivered
,
that
the
Spirit
of
God
beareth
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
:
&
having
added
,
If
we
be
children
,
we
are
also
heires
,
even
the
heires
of
God
,
and
heires
annexed
with
Christ
:
if
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
;
making
suffering
as
a
principall
condition
annexed
,
which
is
,
as
if
he
had
said
,
it
is
impossible
we
should
be
glorified
with
him
,
except
we
first
suffer
with
him
,
Rom.
8.16
,
17.
Whereupon
having
in
another
place
reckoned
up
all
priviledges
which
might
minister
unto
him
occasion
of
boasting
,
he
concludeth
,
that
what
things
were
gaine
unto
him
,
those
he
accounted
losse
for
Christ
,
that
he
might
know
the
fellowship
of
his
sufferings
,
and
be
made
conformable
to
his
death
,
Phil.
3.10
.
Againe
,
by
suffering
we
become
followers
of
our
brethren
who
went
before
us
.
Brethren
(
saith
S.
Paul
)
ye
are
become
followers
of
the
Churches
of
God
,
which
in
Iudea
are
in
Christ
Iesus
,
because
ye
have
also
suffered
the
same
things
of
your
owne
Countrey
men
,
even
as
they
have
of
the
Iewes
,
1
Thess.
2.14
.
It
was
the
lot
of
Christ
,
and
must
be
of
all
his
followers
to
doe
good
and
to
suffer
evill
.
Wherefore
let
us
be
exhorted
in
the
words
of
S.
Peter
,
to
rejoyce
in
suffering
,
forasmuch
as
we
with
all
the
Saints
,
are
partakers
of
Christs
sufferings
,
that
when
his
glory
shall
appeare
,
we
may
be
glad
and
rejoyce
,
1
Pet.
4.13
.
CHAP.
13.
That
it
increaseth
their
faith
.
10
TEnthly
,
because
the
malice
of
our
enemies
serves
to
increase
our
faith
for
the
time
to
come
,
when
we
consider
how
the
Lord
hath
delivered
us
formerly
.
God
hath
delivered
me
(
saith
Paul
)
out
of
the
mouth
of
the
Lion
,
(
meaning
Nero
)
and
he
will
deliver
me
from
every
evill
worke
,
and
will
preserve
me
unto
his
heavenly
Kingdome
,
2
Tim.
4.17
,
18.
When
Saul
tels
David
,
Thou
art
not
able
to
goe
against
this
great
Philistime
to
fight
with
him
,
for
thou
art
a
Boy
,
and
he
is
a
man
of
war
from
his
youth
:
what
saith
David
?
Thy
servant
kept
his
Fathers
Sheepe
,
and
there
came
a
Lion
,
and
likewise
a
Beare
,
and
tooke
a
Sheepe
out
of
the
flocke
,
and
I
went
out
after
him
and
smote
him
,
and
tooke
it
out
of
his
mouth
,
and
when
he
rose
against
me
,
I
caught
him
by
the
beard
and
smote
him
and
slew
him
;
so
thy
servant
slew
both
the
Lion
and
the
Beare
.
Therefore
(
marke
the
inference
)
this
uncircumcised
Philistime
shall
be
as
one
of
them
;
Yea
,
(
saith
he
)
the
Lord
that
delivered
me
out
of
the
paw
of
the
Lion
,
and
out
of
the
paw
of
the
Beare
,
he
will
deliver
me
out
of
the
hands
of
this
Philistine
,
1
Sam.
17.33
.
to
37.
Observe
how
confidently
he
speakes
.
The
Tree
of
faith
the
more
it
is
shaken
with
the
violent
stormes
of
trouble
,
the
faster
it
becomes
rooted
by
patience
.
He
can
never
be
a
good
souldier
,
that
hath
not
felt
the
toile
of
a
battell
;
yea
,
the
more
deliverances
he
had
,
the
greater
was
his
faith
:
for
after
the
Lord
had
delivered
him
often
out
of
extreme
exigents
;
namely
,
from
this
great
Goliah
,
the
cruelty
of
Saul
,
the
unnaturall
insurrection
of
Absalom
,
and
the
unjust
curses
of
Shemei
,
he
was
able
to
say
,
I
trust
in
God
,
neither
will
I
feare
what
flesh
can
do
unto
me
,
Psal.
56.4
.
And
in
Psal.
3.
I
will
not
be
afraid
for
ten
thousand
of
the
people
that
should
beset
me
round
about
,
Vers.
6.
And
in
Psal.
18.
By
thee
I
have
broken
through
an
host
,
and
in
thy
Name
I
will
leape
over
a
wall
.
His
experience
had
made
it
so
easie
to
him
,
that
it
was
no
more
than
a
skip
or
jumpe
:
we
men
indeed
therefore
shut
our
hands
,
because
we
have
opened
them
,
making
our
former
kindnesses
arguments
of
sparing
afterwards
.
But
contrarily
,
God
therefore
gives
,
because
he
hath
given
;
making
his
former
favours
arguments
for
more
.
It
is
Davids
only
argument
,
Psal.
4.
Have
mercy
upon
me
(
saith
he
)
and
hearken
unto
my
prayer
:
Why
?
Thou
hast
set
me
at
liberty
when
I
was
in
distresse
,
Vers.
1.
I
might
likewise
here
shew
from
2
Chron.
20.29
.
Phil.
1.12
,
13.14
.
how
the
delivering
of
some
increaseth
the
faith
of
others
;
but
I
passe
that
.
That
we
may
live
by
faith
,
and
not
by
sence
,
he
first
strips
us
of
all
our
earthly
confidence
,
and
then
gives
us
victory
,
and
not
before
;
lest
he
should
bee
a
loser
in
our
gaine
,
his
helpe
uses
to
shew
it selfe
in
extremity
:
he
that
can
prevent
evils
,
conceales
his
aide
till
dangers
be
ripe
,
and
then
he
is
as
carefull
as
before
he
seemed
connivent
.
Daniel
is
not
delivered
at
the
beginning
of
his
trouble
,
he
must
first
be
in
the
Lions
den
,
and
then
he
findes
it
.
Those
three
Servants
are
not
rescued
at
the
Ovens
mouth
,
in
the
Fo●nace
they
are
.
That
is
a
gracious
and
well-tried
faith
,
that
can
hold
out
with
confidence
to
the
last
.
The
Lion
seemes
to
leave
her
young-ones
,
till
they
have
almost
kill'd
themselves
with
roaring
and
howling
,
but
at
last
gaspe
she
relieves
them
,
whereby
they
become
the
more
couragious
.
When
the
Prophet
could
say
,
Out
of
the
depths
have
I
cried
unto
thee
(
instantly
followes
)
and
not
till
then
the
Lord
heard
me
:
the
Lord
saw●
him
sinking
all
the
while
,
yet
lets
him
alone
till
he
was
at
the
bottome
.
Every
maine
affliction
is
our
Red-sea
,
which
whiles
it
threats
to
swallow
,
preserves
us
:
now
when
it
comes
to
a
dead
lift
(
as
we
say
)
then
to
have
a
strong
confidence
in
God
is
thankworthy
.
Hope
in
a
state
hopelesse
,
and
love
to
God
under
signes
of
his
displeasure
,
&
heavenly
mindednesse
in
the
midst
of
worldly
affaires
&
allurements
,
drawing
a
contrary
way
,
is
the
chiefe
praise
of
faith
:
to
love
that
God
who
crosseth
us
,
to
kisse
that
hand
which
strikes
us
,
to
trust
in
that
power
which
kils
us
;
this
is
the
honourable
proofe
of
a
Christian
,
this
argues
faith
indeed
.
What
made
our
Saviour
say
to
that
Woman
of
Canaan
,
O
Woman
,
great
is
thy
faith
:
but
this
,
when
neither
his
silence
nor
his
flat
deniall
could
silence
her
.
Matth.
15.
It
is
not
enough
to
say
,
God
is
good
to
Israel
,
when
Israel
is
in
peace
and
prosperity
,
and
neither
feeles
nor
wants
any
thing
:
but
God
will
have
us
beleeve
that
he
is
good
,
even
when
we
feele
the
smart
of
the
rod
,
and
at
the
same
time
see
our
enemies
(
the
wicked
)
prosper
.
It
best
pleaseth
him
when
we
can
say
boldly
with
Iob
,
Though
hee
kill
me
,
yet
will
I
trust
in
him
.
When
our
enemies
are
behind
us
,
and
the
Red-Sea
before
us
,
then
confidently
to
trust
upon
God
is
much
worth
.
When
we
are
in
the
barren
wildernesse
almost
famished
,
then
to
beleeve
that
God
will
provide
Manna
from
Heaven
,
and
water
out
of
the
Rock
,
is
glorious
:
when
with
the
three
Children
we
see
nothing
before
us
but
a
fiery
Fornace
;
to
beleeve
that
God
will
send
his
Angell
to
be
our
deliverer
,
this
is
heroicall
,
Dan.
3.28
.
And
those
which
are
acquainted
with
the
proceedings
of
God
well
know
,
that
cherishing
ever
follow
stripes
,
as
Cordials
do
vehement
evacuations
,
and
the
cleere
light
of
the
morning
a
darke
night
:
yea
,
if
we
can
looke
beyond
the
cloud
of
our
afflictions
,
and
see
the
sunshine
of
comfort
on
the
other
side
of
it
.
We
cannot
be
so
discouraged
with
the
presence
of
evill
,
as
hartned
with
the
islue
.
Cheere
up
then
,
thou
drooping
soule
,
and
trust
in
God
,
what
ever
thy
sufferings
be
,
God
is
no
tyrant
,
to
give
thee
more
than
thy
loade
;
and
admit
he
stay
long
,
yet
be
thou
fully
assured
he
will
come
at
length
.
In
thee
doe
I
trust
(
saith
the
Psalmist
)
all
the
day
;
He
knew
that
if
hee
came
not
in
the
Morning
,
hee
would
come
at
Noone
;
if
hee
came
not
at
Noone
,
hee
would
come
at
Night
;
At
one
houre
of
the
day
or
other
hee
will
deliver
me
:
and
then
as
the
Calme
is
greater
after
the
Tempest
then
it
was
before
;
so
my
joy
shall
be
sweeter
afterwards
then
it
was
before
;
The
remembrance
of
Babylon
wil
make
us
sing
more
joyfull
in
Sion
.
If
then
I
find
the
Lords
dealing
with
mee
to
transcend
my
thoughts
,
my
faith
shall
be
above
my
reason
,
and
thinke
,
he
will
worke
good
out
of
it
,
though
I
yet
conceive
not
how
.
CHAP.
14.
That
it
increaseth
their
joy
and
thankefulnesse
.
11
BEcause
our
manifold
sufferings
and
Gods
often
delivering
us
,
doth
increase
our
joy
and
thankfulnesse
,
yea
make
after-blessings
more
sweet
;
By
this
we
have
new
Songes
put
into
our
mouthes
,
and
new
occasions
offered
to
praise
the
Author
of
our
deliverance
.
When
the
Lord
brought
againe
the
Captivity
of
Sion
(
saith
David
in
the
person
of
Israel
)
wee
were
like
them
that
dreame
,
meaning
,
the
happinesse
seemed
too
good
to
be
true
)
Then
was
our
mouthes
filled
with
laughter
,
(
saith
he
)
and
our
tongues
with
joy
,
The
Lord
hath
done
great
things
for
us
wherof
we
rejoyce
,
Psal.
126.1
,
2
,
3
,
4.
And
how
could
their
case
bee
otherwise
,
when
in
that
miserable
exigent
,
Exod.
14.
they
saw
the
Pillar
remove
behind
them
,
and
the
Sea
remove
before
them
they
looking
for
nothing
but
death
?
Is
any
one
afflicted
?
I
may
say
unto
him
as
that
harbinger
answered
a
Noble
man
complaining
that
he
was
lodged
in
so
homely
a
roome
;
you
will
take
pleasure
in
it
when
you
are
out
of
it
;
For
the
more
greivous
our
exigent
,
the
more
glorious
our
advancement
,
A
desire
accomplished
delighteth
the
soule
,
Prov.
13.19
.
We
reade
how
that
lamentable
and
sad
decree
of
Ahasuerus
through
the
goodnesse
of
God
was
an
occasion
exceedingly
to
increase
the
Iewes
joy
and
thankfulnesse
,
insomuch
that
(
as
the
Text
sayth
)
the
dayes
that
were
appointed
for
their
death
and
ruine
were
turned
into
dayes
of
feasting
and
joy
,
and
wherein
they
sent
presents
every
man
to
his
neighbour
,
and
guifts
to
the
poore
,
Ester
.
9.17.22
,
to
28.
And
this
joy
and
thankefulnesse
was
so
lasting
,
that
the
Iewes
cease
not
to
celebrate
the
same
to
this
day
.
Gods
dealing
with
us
is
often
harsh
in
the
beginning
,
hard
in
the
proceeding
,
but
the
conclusion
is
alwayes
comfortable
.
The
joy
of
Peter
,
and
the
rest
of
the
Church
was
greater
after
he
was
delivered
out
of
Prison
by
the
Angell
,
Act.
12.
And
the
joy
of
Iudith
and
the
rest
of
Bethulia
when
she
returned
with
Holofernes
head
,
then
if
they
never
had
been
in
distresse
,
Iudith
13.
The
Lord
depreives
us
of
good
things
for
a
time
,
because
they
never
appeare
in
their
full
beauty
,
till
they
turne
their
backs
and
be
going
away
.
Againe
he
defers
his
ayde
on
purpose
to
increase
our
desires
before
it
comes
,
and
our
joy
when
it
is
come
,
to
inflame
our
desires
,
for
things
easily
come
by
,
are
little
set
by
;
to
increase
our
joy
for
that
which
hath
been
long
detayned
,
is
at
last
more
sweetly
obtained
;
but
suddenly
gotten
,
suddenly
forgotten
.
Abrahams
Child
at
seventy
yeares
was
more
welcome
then
if
he
had
beene
given
at
thirty
.
And
the
same
Isaac
had
not
been
so
precious
to
him
if
he
had
not
been
as
miraculously
restored
as
given
,
his
recovery
from
death
made
him
more
acceptable
:
The
benefit
that
comes
soone
and
with
ease
is
easily
contemned
,
long
and
eager
pursuite
endeeres
any
favour
:
The
Wise
men
rejoyced
exceedingly
to
find
the
Starre
;
The
Woman
to
find
her
peece
of
silver
;
the
Virgin
Mary
to
find
her
and
our
IESUS
:
CHRIST
alwaies
returnes
with
incrase
of
joy
;
yea
the
LORD
keepes
us
fasting
on
purpose
,
that
our
tryall
may
be
perfect
,
our
deliverance
wellcome
,
our
recompence
glorious
.
Yea
the
delivering
of
some
,
increaseth
the
joy
of
others
,
and
causeth
them
to
praise
God
for
,
and
rejoyce
in
their
behalfe
that
are
delivered
,
Acts
12.14
.
We
never
know
the
worth
of
a
benefit
so
well
as
by
the
want
of
it
,
want
teacheth
us
the
worth
of
things
most
truly
.
O
how
sweet
a
thing
is
peace
to
them
that
have
been
long
troubled
with
wars
and
tedious
contentions
?
How
sweet
is
liberty
to
one
that
hath
beene
long
immured
within
a
case
of
walls
?
How
deere
a
Iewell
is
health
to
him
that
tumbles
in
distempered
bloud
?
Let
a
man
but
fast
a
meale
or
two
,
oh
how
sweet
is
browne
bread
,
though
it
would
not
down
before
?
Yea
when
Darius
in
a
flight
had
drunk
puddle
water
,
polluted
with
dead
Carkasses
,
he
confest
never
to
have
drunke
any
thing
more
pleasant
;
the
reason
was
,
he
alwaies
before
used
to
drinke
ere
hee
was
athirst
.
We
are
never
so
glad
of
our
freinds
company
,
as
when
he
returnes
after
long
absence
,
or
a
tedious
voyage
.
The
nights
darkenesse
maketh
the
light
of
the
Sunne
more
desirable
;
a
Calme
is
best
welcome
after
a
Tempest
:
Good
things
then
appeare
of
most
worth
,
when
they
are
knowne
in
their
wants
;
When
we
have
lost
those
invaluable
comforts
which
we
cannot
well
be
without
,
the
minde
hath
time
to
recount
their
severall
worths
;
and
the
worthes
of
blessings
appeare
not
untill
they
are
vanisht
;
When
we
would
have
some
Fiers
flame
the
more
,
we
sprinkle
water
upon
them
;
Even
so
when
the
LORD
would
increase
our
joy
and
thankefulnesse
,
Hee
allayeth
it
with
the
teares
of
affliction
,
misery
sweetneth
joy
,
yea
the
sorrowes
of
this
life
shall
(
like
a
darke
vaile
)
give
a
lustre
to
the
glory
of
the
next
,
when
the
LORD
shall
turne
this
water
of
our
earthly
afflictions
into
that
wine
of
gladnesse
,
wherewith
our
soules
shall
bee
satiate
for
ever
.
We
deceive
our selves
to
thinke
on
earth
continued
joyes
would
please
;
Plenty
of
the
choycest
dainties
is
no
daynty
.
Nothing
would
be
more
tedious
then
to
be
glutted
with
perpetuall
Iollities
;
Were
the
body
tied
to
one
dish
alwaies
,
though
of
the
most
exquisite
delicate
that
it
could
make
choice
of
;
yet
after
a
small
time
it
would
complaine
of
loathing
and
saciety
,
and
so
would
the
soule
if
it
did
ever
epicu●e
it selfe
in
joyes
,
I
know
not
which
is
the
more
useful
;
Ioy
I
may
choose
for
pleasure
;
but
Adversities
are
the
best
for
profit
;
I
should
without
them
want
much
of
the
joy
I
have
.
Well
then
,
art
thou
vexed
,
persecuted
,
and
afflicted
by
some
cruell
and
malicious
Saul
?
and
is
it
grievous
to
thee
for
the
present
?
Why
,
that
which
hath
been
hard
to
suffer
is
sweet
to
remember
,
at
last
our
Songes
shall
bee
lowder
then
our
Cryes
.
CHAP.
15.
How
it
increaseth
their
spirituall
wisedome
.
12
OVr
suffereings
make
us
teachable
and
increase
in
us
spirituall
wisedome
.
He
delivereth
the
poore
in
his
affliction
,
and
openeth
their
eare
in
trouble
,
Iob
36.15
.
And
againe
,
He
openeth
the
eares
of
men
even
by
their
corrections
,
Iob
33.16
.
We
are
best
instructed
when
we
are
most
afflicted
;
Pauls
blindnesse
tooke
away
his
blindnesse
,
and
made
him
see
more
into
the
way
of
life
;
then
could
all
his
learning
at
the
feet
of
Gamaliel
.
And
what
saith
Naaman
upon
the
clensing
of
his
Leprosie
?
Now
I
know
there
is
no
God
in
all
the
earth
but
in
Israel
.
O
happy
Syrian
that
was
at
once
cured
of
his
Leprosie
and
his
misprision
of
God
.
The
Prodigall
sonne
regarded
not
his
Fathers
admonition
so
long
as
he
injoyed
prosperity
;
That
which
makes
the
body
smart
,
makes
the
soule
wise
.
Algerius
the
Martyr
could
say
out
of
experience
,
He
found
more
light
in
the
dungeon
,
then
without
in
all
the
world
:
Yea
,
what
will
not
affliction
teach
us
,
when
even
the
savagest
Beasts
are
made
quiet
and
docible
with
abating
their
food
,
and
rest
,
or
by
adding
of
stripes
?
Even
as
the
Clay
with
water
,
and
the
Iron
with
fire
,
are
made
pliable
and
apt
to
receive
impression
from
the
workman
;
Even
so
when
wee
are
soaked
in
the
flouds
of
sorrow
,
and
softned
in
the
fire
of
affliction
,
we
are
aptest
to
receive
the
impression
of
Gods
Law
into
our
hearts
,
when
hee
speakes
unto
us
by
his
Ministers
;
If
the
Lord
breakes
us
in
peeces
with
the
Plow
of
his
Iustice
,
then
let
the
Seedsmen
(
his
Ministers
)
sowe
the
seed
of
his
Word
,
we
shall
receive
it
through
the
furrowes
of
our
eares
into
the
ground
of
our
hearts
,
and
grow
up
in
wisdome
and
saving
knowledge
;
yea
the
soule
waxeth
,
as
the
body
wayneth
,
and
is
wisest
to
prescribe
when
the
bones
and
sinnewes
are
weakest
to
execute
:
neither
do
we
hereby
become
wise
for
our
owne
soules
good
only
,
but
affliction
makes
us
wise
and
able
to
doe
others
good
also
that
are
in
any
the
like
affliction
.
Blessed
be
God
(
saith
Saint
Paul
)
which
comforteth
us
in
all
our
afflictions
,
that
we
may
be
able
to
comfort
them
which
are
in
any
affliction
,
by
the
comfort
wherewith
we
our selves
are
comforted
of
God
2
Cor.
1.4
.
Yea
the
whole
Church
,
and
every
particular
member
thereof
have
their
wisdome
and
knowledge
improved
even
by
their
greatest
enemies
.
If
Arius
&
Sabellius
had
not
vexed
the
Church
,
the
deepe
mysteries
of
the
Trinity
had
not
beene
so
accurately
cleered
by
the
Catholike
Doctors
.
Subtill
arguments
well
answered
,
breed
a
cleere
conclusion
;
heresie
makes
men
sharpen
their
wits
the
better
to
confute
it
;
as
Worme-wood
though
it
be
bitter
to
the
taste
,
yet
it
is
good
to
cleere
the
eyes
:
yea
further
,
the
very
stormes
of
persecution
make
us
look
to
our
tackling
,
patience
;
and
to
our
Anchor
,
Hope
;
and
to
our
Helme
,
Faith
;
and
to
our
Card
,
the
Word
of
God
;
and
to
our
Captaine
,
Christ
:
whereas
security
,
like
a
calme
,
makes
us
forget
both
our
danger
and
deliverer
.
Experience
is
the
best
informer
,
which
makes
Martin
Luther
say
,
When
all
is
done
,
tribulation
is
the
plainest
and
most
sincere
divinity
.
And
another
most
emphatically
,
That
Prayer
,
Reading
,
Meditation
,
and
temptations
,
make
a
Divine
.
So
that
to
bee
altogether
exempt
from
misery
,
is
a
most
miserable
thing
.
CHAP.
16.
How
it
increaseth
their
patience
.
13
BEcause
the
malice
of
our
enemies
makes
for
the
increase
of
our
patience
,
We
rejoyce
in
tribulation
,
saith
Paul
,
knowing
that
tribulation
bringeth
forth
patience
,
Rom.
5.3
.
My
brethren
,
saith
S.
Iames
,
count
it
exceeding
joy
when
ye
fall
into
divers
temptations
,
knowing
that
the
triall
of
your
faith
bringeth
forth
patience
,
Iames
1.2
,
3.
Thus
the
malice
of
our
enemies
doth
both
prove
and
improve
our
patience
:
see
it
exemplified
in
Iob
and
David
,
whose
practise
doth
most
excellently
confirme
this
point
;
you
know
Iob
was
not
so
miserable
in
his
afflictions
,
as
happy
in
his
patience
,
Iob
31.35
,
36
,
37.
And
David
after
he
had
been
so
many
yeeres
trained
up
in
the
Schoole
of
Affliction
,
and
exe●cised
with
continuall
sufferings
from
innumerable
enemies
of
al
sorts
,
became
a
wonder
of
patience
to
all
succeeding
Ages
:
as
take
but
notice
of
his
cariage
towards
Shimei
,
and
you
will
say
so
;
when
this
his
impotent
Subject
cursed
and
cast
stones
at
him
and
all
his
Men
of
war
,
called
him
Murderer
,
wicked
man
,
&c.
he
was
so
far
from
revenging
it
,
when
he
might
so
easily
,
or
suffering
others
,
that
you
shall
heare
him
make
that
an
argument
of
his
patience
which
was
the
exercise
of
it
,
Behold
,
my
sonne
(
saith
he
)
which
came
forth
of
my
bowels
seeketh
my
life
;
how
much
more
now
may
this
Benjamite
do
it
,
2
Sam.
16.11
.
The
wickednesse
of
an
Absolon
may
rob
his
Father
of
comfort
,
but
shall
helpe
to
adde
to
his
Fathers
goodnesse
:
●t
is
the
advantage
of
great
crosses
,
that
they
swallow
up
the
lesser
.
One
mans
sin
cannot
be
excused
by
anothers
,
the
lesser
by
the
greater
:
if
Absolon
be
a
Traitor
,
Shimei
may
not
curse
and
rebell
;
but
the
passion
conceived
from
the
indignity
of
a
stranger
,
may
be
abated
by
the
harder
measure
of
our
owne
.
A
weake
heart
faints
with
every
addition
of
succeeding
trouble
,
the
strong
recollects
it selfe
,
and
is
grown
so
skilful
that
it
beares
off
one
mischiefe
with
another
:
as
in
the
Fable
,
when
the
new
and
old
Cart
went
together
,
the
new
made
a
creaking
noise
under
the
loade
,
and
wondred
at
the
silence
of
the
old
,
which
answered
,
I
am
accustomed
to
these
burdens
,
therefore
beare
them
,
and
am
quiet
.
So
,
what
a
degree
of
patience
have
some
men
attained
unto
?
What
a
load
of
injuries
can
some
Christians
digest
,
that
have
beene
frequent
in
sufferings
,
and
long
exercised
in
the
Schoole
of
Affliction
?
Not
that
they
beare
them
out
of
basenesse
or
cowardlinesse
because
they
dare
not
revenge
,
but
out
of
Christian
fortitude
because
they
may
not
;
they
have
so
conquered
themselves
that
wrongs
cannot
conquer
them
.
Nay
we
reade
of
some
Ethnicks
that
could
say
this
of
themselves
.
When
Alcibiades
told
Socrates
that
he
could
not
suffer
the
frowardnesse
and
scolding
of
Zantippe
as
he
did
,
Socrates
answered
,
but
I
can
,
for
I
am
accustomed
to
it
.
And
we
reade
,
that
Aristides
after
his
exile
,
did
not
so
much
as
note
them
that
were
the
cause
of
his
banishment
,
though
he
were
now
advanced
above
them
.
Yea
Diogenes
,
rather
than
want
exercise
for
his
patience
,
would
crave
almes
of
dead
mens
statues
;
for
being
demanded
why
he
did
so
,
he
answered
,
That
I
may
learne
to
take
denials
from
others
the
more
patiently
.
Now
if
we
can
therefore
suffer
because
we
have
suffered
,
we
have
well
profited
by
our
afflictions
,
otherwise
not
;
to
shew
that
there
is
nothing
so
hard
and
difficult
but
may
be
attained
to
by
use
and
custome
:
give
me
leave
to
cleere
it
by
some
familiar
instances
.
We
know
the
custome
of
any
hardship
(
whether
it
be
labour
,
cold
,
or
the
like
)
makes
it
easie
and
familiar
:
you
shall
have
a
common
Labourer
worke
all
day
,
like
a
Horse
,
without
once
sweating
or
being
weary
.
Let
a
Scholler
or
Gentleman
but
dig
one
quarter
of
an
houre
,
you
must
give
him
leave
to
take
breath
all
the
day
after
.
The
face
that
is
ever
open
,
yea
,
the
eye
that
is
twice
as
much
open
as
shut
,
is
able
perpetually
to
endure
the
coldest
wind
can
blow
,
when
as
the
rest
of
the
parts
would
complaine
of
the
least
blast
that
is
cold
.
Let
him
that
is
next
neighbour
to
the
Belfrey
tell
me
,
whether
ringing
doth
so
molest
his
silent
sleepe
now
,
as
formerly
.
Yea
,
the
fall
of
the
River
Nilus
which
makes
a
new
commer
stop
his
eares
,
to
the
naturall
inhabitants
is
not
so
much
as
heard
.
At
Milton
neere
Sittingborne
in
Kent
,
is
(
or
lately
was
)
one
William
Allen
a
Taylor
,
that
eats
betweene
30.
and
forty
graines
of
Opium
every
day
,
the
tythe
whereof
would
kill
him
that
is
not
accustomed
thereunto
,
neither
can
he
sleepe
(
no
not
live
)
without
it
;
he
began
but
with
one
graine
,
and
so
increased
the
quantity
as
the
operation
and
quality
of
it
decreased
.
If
any
question
the
truth
of
this
,
they
need
but
repaire
to
the
signe
of
the
Rose
in
Bucklers
Bury
and
be
satisfied
:
but
this
is
nothing
,
for
you
have
slaves
in
the
Turkish
Gallies
,
that
will
eat
neere
an
Ounce
at
a
time
as
if
it
were
bread
.
Neither
,
in
my
judgement
,
is
it
lesse
rare
for
men
to
drink
a
Pottle
or
a
Gallon
of
the
richest
old
Canary
every
day
,
as
is
usuall
with
some
of
our
Sack-drinkers
and
Good-fellowes
,
without
the
least
inflammation
;
it
hath
no
other
operation
in
them
then
a
cup
of
Six
hath
with
me
,
or
hath
had
with
them
in
diebus
illis
.
To
conclude
,
as
that
Maide
which
Plinie
speakes
of
,
by
an
accustomary
picking
Spiders
off
the
Wall
and
eating
them
,
digested
them
into
nourishment
:
And
as
Mithridates
by
his
accustomed
eating
of
poyson
,
made
his
body
unpoisonable
.
So
the
godly
,
notwithstanding
they
are
by
nature
as
a
wilde
As●e
Colt
,
as
Zophar
speakes
,
Iob
11.22
.
Yet
by
their
frequent
and
accustomary
suffering
of
injuries
these
wilde
Asses
are
made
tame
,
&
the
ablest
to
carry
burthens
of
any
creature
:
yea
,
though
they
were
once
as
fierce
and
cruell
as
Wolves
,
Leopards
,
Lions
,
&
Beares
,
and
as
mischievous
as
Aspes
,
and
Cockatrices
;
yet
Christ
will
so
change
their
natures
,
partly
by
his
word
,
and
partly
by
his
rod
of
affliction
,
that
they
shall
now
be
as
apt
to
suffer
evill
as
they
have
been
to
offer
it
:
What
else
meanes
the
Prophet
,
when
he
tels
us
that
the
Wolfe
shall
dwell
with
the
Lambe
,
and
the
Leopard
with
the
Kid
,
and
the
Lion
with
the
Calfe
,
so
that
a
little
childe
shall
leade
them
;
that
the
Cow
and
the
Beare
,
and
the
Lion
and
the
Bullock
,
shall
eat
straw
together
;
that
the
sucking
childe
shall
play
upon
the
hole
of
the
Aspe
,
and
the
wained
child
shall
put
his
hand
upon
the
Cockatrice
hole
,
Isay
11.6
.
and
so
forward
.
And
so
you
see
that
according
to
the
ancient
proverbiall
speech
,
Vse
makes
perfectnesse
;
and
that
custome
is
not
unfitly
called
a
second
nature
.
Wouldest
thou
then
attaine
to
an
unconquerable
patience
,
and
be
able
to
undergoe
great
trialls
hereafter
,
accustome
thy selfe
to
a
silent
suffering
of
thy
present
and
smaller
griefes
,
tongue
provocations
and
the
like
.
If
with
Milo
thou
shalt
but
take
up
a
Calfe
,
some
small
crosse
,
and
injoyne
thy selfe
to
carry
the
like
every
day
a
little
,
in
processe
of
time
thou
shalt
be
able
to
carry
an
Oxe
,
the
strongest
and
biggest
affliction
can
come
.
CHAP.
17.
Reasons
of
Patience
.
That
the
godly
are
patient
in
suffering
of
wrongs
,
because
innocent
.
NOw
that
some
may
be
perswaded
to
make
this
use
of
their
sufferings
,
and
that
we
may
also
put
to
silence
the
ignorance
of
others
(
foolish
men
who
are
mistaken
in
judging
of
this
matter
,
supposing
it
a
base
thing
to
suffer
injuries
unrevenged
)
see
the
Reasons
which
deservedly
makes
Gods
children
so
patiently
to
suffer
wrongs
that
the
men
of
the
world
never
dreame
of
:
And
how
through
the
study
of
vertue
and
Christian
prudence
,
they
make
the
servile
passions
of
their
minds
(
feare
and
anger
)
subject
to
the
more
worthy
faculties
of
their
soules
,
reason
and
understanding
.
We
beare
their
reproaches
and
persecutions
patiently
.
Either
in
regard
of
-
of
Our selves
.
-
Our
Enemies
.
-
Our Selves
and
our
Enemies
.
-
Our
Enemies
and
Others
.
-
GOD.
-
CHRIST
,
and
the
Saints
.
In
regard
of
our selves
.
-
1
Because
We
are
innocent
.
-
2
Because
It
is
more
laudible
to
forgive
then
to
revenge
.
-
3
Because
Suffering
is
the
only
way
to
prevent
suffering
.
-
4
Because
Our
sins
have
deserv'd
it
,
and
a
farre
greater
affliction
.
-
5
Because
Our
sufferings
are
counterpoysed
and
made
sweet
,
with
more
than
answerable
blessings
.
-
6
Because
Our
patience
brings
a
reward
with
it
.
First
,
they
beare
the
slanders
and
reproches
of
wicked
men
patiently
,
for
that
they
are
false
and
so
appertaine
not
unto
them
.
Socrates
being
railed
upon
,
and
called
by
one
all
to
naught
,
took
no
notice
of
it
,
and
being
demanded
a
reason
of
his
patience
,
said
,
it
concernes
me
not
,
for
I
am
no
such
man
.
Diogenes
was
wont
to
say
when
the
people
mockt
him
,
They
deride
me
,
yet
I
am
not
derided
,
I
am
not
the
man
they
take
me
for
.
This
reason
is
of
more
force
from
the
mouth
of
an
innocent
Christian.
If
a
rich
man
be
called
poore
,
or
a
sound
Christian
,
hypocrite
,
hee
slights
it
,
he
laughs
at
it
,
because
he
knoweth
the
same
to
be
false
,
and
that
his
Accuser
is
mistaken
;
whereas
if
a
Beggar
be
called
,
bankrupt
,
or
a
dissembler
,
hypocrite
,
hee
will
winch
,
and
kick
,
and
bee
most
grievously
offended
at
it
.
Marius
was
never
offended
with
any
report
that
went
of
him
,
because
if
it
were
true
it
would
sound
to
his
praise
;
if
false
,
his
life
and
manners
should
prove
it
contrary
.
And
indeed
,
the
best
confutation
of
their
slanders
,
is
not
by
our
great
words
,
but
by
our
good
workes
.
Sophocles
being
accused
by
his
owne
children
,
That
hee
grew
Dotard
,
and
spent
their
patrimonies
idely
,
when
he
was
summoned
did
not
personally
appeare
before
the
Magistrates
,
but
sent
one
of
his
new
Tragedies
to
their
perusall
,
which
being
read
,
made
them
confesse
,
This
is
not
the
worke
of
a
man
that
dotes
.
So
against
all
clamours
and
swelling
opprobies
,
set
but
thine
innocency
and
good
life
;
thou
needest
doe
no
more
.
That
body
which
is
in
good
health
,
is
strong
,
and
able
to
beare
the
great
stormes
and
bitter
cold
of
Winter
,
and
likewise
the
excessive
and
intemperate
heat
of
the
Summer
:
but
with
a
crazie
and
distempered
body
it
is
far
otherwise
.
Even
so
,
a
sound
heart
and
cleare
conscience
will
abide
all
trialls
;
in
prosperity
it
will
not
be
lifted
up
,
in
adversity
it
will
not
be
utterly
cast
downe
:
whereas
the
corrupt
heart
and
festred
conscience
,
can
indure
nothing
;
even
a
word
if
it
be
pleasing
puffes
him
up
with
pride
;
if
not
,
it
swels
him
with
passion
:
no
greater
signe
of
innocency
when
we
are
accused
then
mildnesse
:
as
we
see
in
Ioseph
,
who
being
both
accused
and
committed
for
forcing
of
his
Mistresse
,
answered
just
nothing
we
reade
of
,
Gen.
39
,
17
,
18.
And
Susanna
,
who
being
accused
by
the
two
Elders
of
an
hainous
crime
(
which
they
alone
were
guilty
of
)
never
contended
by
laying
the
fault
upon
them
,
but
appeales
unto
God
whether
she
were
innocent
or
no.
The
History
of
Susanna
,
Vers.
42
,
43.
And
Hanna
,
whose
reply
to
Ely
,
when
he
falsely
accused
her
of
drunkennesse
was
no
other
,
but
Nay
my
Lord
count
not
thy
Handmaid
for
a
wicked
woman
,
1
Sam.
1.15
,
16.
Neither
is
there
a
greater
Symptome
of
guiltinesse
,
than
our
breaking
into
choller
,
and
being
exasperated
when
we
have
any
thing
laid
to
our
charge
,
witnesse
Cain
,
Gen.
49.
That
Hebrew
which
struck
his
fellow
,
Exod.
2.13.14
.
Saul
,
1
Sam.
20.32
,
33.
Abner
,
2
Sam.
3.8
.
Ieroboam
,
1
King
.
13.4
.
Ahab
,
1
Kings
22.27
.
Amazia
,
2
Chron.
25.16
.
Vzziah
.
2
Chron.
26
19.
Herod
the
Tetrarch
,
Luke
3.19.20
.
The
men
of
Nazareth
,
Luke
4.28
,
29.
The
Pharisees
,
Iohn
8.47.48
.
And
the
High
Priest
and
Scribes
,
Luke
20
,
19
,
20.
And
this
is
one
reason
why
the
former
are
compared
to
Sheep
and
Lambes
(
Emblemes
of
innocency
)
which
being
harmed
will
not
once
bleate
,
and
the
latter
unto
Swine
,
which
will
roare
and
cry
if
they
be
but
toucht
.
But
to
leave
these
Swine
and
returne
to
the
men
we
were
speaking
of
.
A
good
conscience
is
not
put
out
of
countenance
with
the
false
accusations
of
slandrous
tongues
:
it
throweth
them
off
,
as
Saint
Paul
did
the
Viper
,
unhurt
.
Innocence
and
patience
are
two
Bucklers
sufficient
to
repulse
and
abate
the
violence
of
any
such
charge
;
the
breast-plate
of
righteousnesse
,
the
brazen
wall
of
a
good
conscience
feareth
no
such
Canons
.
The
Conscionable
being
railed
upon
,
and
reviled
by
a
foule
mouth
,
may
reply
as
once
a
Steward
to
his
passionate
Lord
,
when
he
called
him
Knave
,
&c.
Your
Honour
may
speake
as
you
please
,
but
I
beleeve
not
a
word
that
you
say
,
for
I
know
my
my selfe
an
honest
man
.
Yea
,
suppose
we
are
circled
round
with
reproaches
,
our
consciences
knowing
us
innocent
,
like
a
constant
friend
,
takes
us
by
the
hand
and
cheeres
us
against
all
our
miseries
.
A
just
man
,
saith
Chrysostome
,
is
impregnable
,
and
cannot
be
overcome
,
take
away
his
wealth
,
his
good
parts
cannot
be
taken
from
him
,
and
his
treasure
is
above
;
cast
him
into
prison
and
bonds
,
he
doth
the
more
freely
enjoy
the
presence
of
his
God
;
banish
him
his
Countrey
,
he
hath
his
conversation
in
Heaven
,
kill
his
body
,
it
shall
rise
againe
:
so
he
fights
with
a
shadow
that
contends
with
an
upright
man
.
Wherefore
,
let
all
who
suffer
in
their
good
names
,
if
conscious
and
guilty
of
an
enemies
imputations
,
repent
and
amend
;
if
otherwise
,
contemne
them
,
owne
them
not
so
much
as
once
to
take
notice
thereof
:
yea
,
seeing
God
esteemes
men
as
they
are
,
and
not
as
they
have
beene
;
although
formerly
thou
hast
beene
culpable
,
yet
now
thou
mayest
answer
for
thy selfe
as
Paul
did
for
Onesimus
,
Though
in
time
past
I
was
unprofitable
,
yet
now
am
I
profitable
:
and
oppose
to
them
that
sweet
and
divine
sentence
of
sweet
and
holy
Bernard
,
Tell
me
not
Sathan
what
I
have
beene
,
but
what
I
am
and
will
be
.
Or
that
of
Beza
in
the
like
case
,
Whatsoever
I
was
,
I
am
now
in
Christ
a
New
Creature
,
&
that
is
it
which
troubles
thee
,
I
might
have
so
continued
long
enough
ere
thou
wouldest
have
vexed
at
it
,
but
now
I
see
thou
dost
envie
me
the
grace
of
my
Saviour
.
Or
that
Apothegme
of
Diogenes
to
a
base
fellow
,
that
told
him
he
had
once
beene
a
forger
of
money
,
whose
answer
was
,
'T
is
true
,
such
as
thou
art
now
;
I
was
once
,
but
such
as
I
am
now
thou
wilt
never
be
.
Yea
,
thou
maist
say
,
by
how
much
more
I
have
formerly
sinned
,
by
so
much
more
is
Gods
power
and
goodnesse
now
magnified
.
As
S.
Augustine
hearing
the
Donatists
revile
him
for
the
former
wickednesse
of
his
youth
,
answered
,
The
more
desperate
my
disease
was
,
so
much
the
more
I
admire
the
Physitian
:
Yea
,
thou
maist
yet
straine
it
a
peg
higher
,
and
say
,
the
greater
my
sins
were
,
the
greater
is
my
honour
▪
as
the
Devils
which
Mary
Magdalen
once
had
,
are
mentioned
for
her
glory
.
Thus
if
we
cannot
avoid
ill
tongues
,
let
our
care
be
not
to
deserve
them
,
and
't
is
all
one
as
if
wee
avoided
them
.
CHAP.
18.
That
it
is
more
laudable
to
forgive
,
than
revenge
.
2
BEcause
it
is
more
generous
and
laudable
to
forgive
,
than
revenge
:
certainly
in
taking
revenge
a
man
is
but
even
with
his
enemy
,
but
in
passing
it
over
he
is
superiour
to
him
,
for
it
is
a
Princes
▪
part
to
pardon
;
yea
quoth
Alexander
,
There
can
be
nothing
more
noble
,
than
to
do
well
to
those
that
deserve
evill
.
Princes
use
not
to
chide
when
Embassadours
have
offered
them
undecencies
,
but
deny
them
audience
;
as
if
silence
were
the
way
royall
to
correct
a
wrong
.
And
certainly
he
injoyes
a
brave
composednes
,
that
seats
himselfe
above
the
flight
of
the
injurious
claw
.
Agathocles
,
Antigonus
,
and
Caesar
,
being
great
Potentates
,
were
as
little
moved
at
vulgar
wrongs
,
as
a
Lion
at
the
barking
of
Curres
:
and
who
so
truly
noble
as
he
that
can
doe
ill
and
will
not
?
You
'l
confesse
then
't
is
Princely
to
disdaine
a
wrong
;
and
is
that
all
?
No
,
forgivenesse
saith
Seneca
,
is
a
valiant
kind
of
revenge
:
and
none
are
so
frequent
in
pardoning
as
the
couragious
.
He
that
is
modestly
valiant
,
stirs
not
till
he
must
needs
,
and
then
to
purpose
:
who
more
valiant
than
Ioshua
?
and
he
held
it
the
noblest
victory
to
overcome
evill
with
good
:
for
the
Gibeonites
tooke
not
so
much
paines
in
comming
to
deceive
him
,
as
he
in
going
to
deliver
them
.
And
Cicero
more
commends
Caesar
for
overcomming
his
owne
courage
in
pardoning
Marcellus
,
than
for
the
great
victories
hee
had
against
his
other
enemies
.
Yea
,
a
dominion
over
ones
selfe
,
is
greater
than
the
Grand
Signiory
of
Turkie
.
And
indeed
,
for
a
man
to
overcome
an
enemy
,
and
be
overcome
by
his
owne
passions
,
is
to
conquer
a
petty
Village
with
the
losse
of
a
large
City
.
Yea
,
if
the
price
or
honour
of
the
conquest
is
rated
by
the
difficulty
;
then
to
suppresse
anger
in
thy selfe
,
is
to
conquer
with
Hercules
one
of
the
Furies
;
To
tame
all
passions
is
to
leade
Cerberus
in
chaines
:
and
to
indure
afflictions
and
persecutions
strongly
and
patiently
,
is
with
Atlas
,
to
beare
the
whole
world
on
thy
shoulders
,
as
saith
the
Poet.
Every
Beast
and
Vermine
can
kill
:
it
is
true
prowes
and
honour
to
give
life
,
and
preserve
it
.
Yea
,
a
Beast
being
●narl'd
at
by
a
Cur
,
will
passe
by
as
scorning
to
take
notice
thereof
.
I
,
but
is
it
wisdome
so
to
doe
?
Yes
,
none
more
wise
than
Salomon
:
and
he
is
of
opinion
;
That
it
is
the
glory
of
a
man
to
passe
by
an
offence
,
Pro.
19.11
.
We
fooles
thinke
it
ignominy
and
cowardise
to
put
up
the
lye
without
a
stab
;
a
wrong
without
a
challenge
:
but
Salomon
,
to
whose
wisdome
all
wise
men
will
subscribe
,
was
of
another
judgement
.
And
Pittacus
the
Philosopher
holds
,
That
pardon
is
better
than
revenge
,
inasmuch
as
the
one
is
proper
to
the
spirit
,
the
other
to
a
cruell
Beast
.
How
Socrates
whom
the
Oracle
of
Apollo
pronounced
the
wisest
man
alive
,
and
all
the
rest
of
Philosophers
approved
of
it
,
both
by
judgement
and
practice
;
We
shall
have
occasion
to
relate
in
the
reasons
ensuing
.
No
truer
note
of
a
wise
man
than
this
;
he
so
loves
as
if
he
were
to
bee
an
enemy
,
and
so
hates
as
if
he
were
to
love
againe
;
as
with
fire
,
the
light
stuffe
and
rubbish
kindles
sooner
than
the
solid
and
more
compact
;
se
anger
doth
sooner
inflame
a
foole
than
a
man
composed
in
his
resolutions
.
This
the
Holy
Ghost
witnesseth
,
Eccles.
7.9
.
Bee
not
thou
of
a
hasty
spirit
to
be
angry
:
for
anger
resteth
in
the
bosome
of
fooles
.
Some
have
no
patience
to
beare
bitter
scoffes
:
their
noses
are
too
tender
to
indure
this
strong
and
bitter
Wormewood
of
the
braine
.
Others
againe
like
tyled
houses
,
can
admit
a
falling
sparke
unwarmed
;
it
may
be
coales
of
Juniper
without
any
danger
of
burning
.
Now
what
makes
the
difference
?
the
one
hath
a
good
head-peece
and
is
more
solid
,
the
other
are
covered
with
such
light
drie
straw
that
with
the
least
touch
they
will
kindle
and
flame
about
your
troubled
eares
:
and
when
the
house
is
on
fire
,
it
's
no
disputing
with
how
small
a
matter
it
came
.
I
confesse
I
finde
some
wise
men
extremely
passionate
by
nature
,
as
there
is
no
generall
rule
but
admits
of
some
exception̄s
:
and
these
as
they
are
more
taken
with
a
joy
,
so
they
taste
a
discontent
more
heavily
.
And
others
againe
none
of
the
wisest
,
who
are
free
from
being
affected
:
and
as
they
never
joy
excessively
,
so
they
never
sorrow
inordinately
but
have
together
lesse
mirth
and
lesse
mourning
,
like
patient
Gamesters
winning
and
losing
are
all
one
.
But
for
the
most
part
it
is
otherwise
.
Yea
,
impatience
is
the
Cousin
German
to
frenzie
.
How
oft
have
we
heard
men
that
have
beene
displeased
with
others
teare
the
name
of
their
Maker
in
peeces
?
And
lastly
,
this
of
all
others
is
the
most
divine
and
Christian
like
revenge
,
witnesse
our
Saviour
Christ
,
who
even
then
triumphed
over
his
enemies
,
when
most
they
seemed
to
triumph
over
him
,
Col.
2.15
.
And
the
Martyrs
who
are
said
by
the
Holy
Ghost
to
overcome
the
great
Dragon
,
that
old
Serpent
called
the
Devill
and
Sathan
,
in
that
they
loved
not
their
lives
unto
the
death
,
Revel.
12.11
.
And
holy
David
,
who
when
he
had
Saul
at
his
mercy
,
instead
of
cutting
off
his
head
,
as
his
servants
perswaded
him
,
only
cut
off
the
●●p
of
his
Garment
,
and
after
,
thought
that
too
much
also
.
And
at
another
time
when
the
Lord
had
closed
him
into
his
hands
,
finding
him
asleep
in
the
Fort
,
instead
of
taking
away
his
life
,
as
Abishai
councelled
him
,
he
tooke
away
his
Speare
,
and
instead
of
taking
away
his
blood
from
his
heart
,
he
takes
a
pot
of
water
from
his
head
.
That
this
kinde
of
revenge
for
a
man
to
finde
his
enemy
at
an
advantage
,
and
let
him
depart
free
,
is
generous
and
noble
,
beyond
the
capacity
of
an
ordinary
man
;
you
may
heare
Saul
himselfe
confesse
,
1
Sam.
24.17
.
to
23.
Againe
,
when
the
King
of
Syria
sent
a
mighty
.
Host
to
take
Elisha
,
and
the
Lord
had
smote
them
all
with
blindnesse
,
and
shut
them
into
Samaria
,
what
doth
the
Prophet
?
Slay
them
?
no.
Indeed
the
King
of
Israel
would
faine
have
had
it
so
,
his
fingers
itcht
to
be
doing
:
but
Elisha
commanded
bread
and
water
to
be
set
before
them
,
that
they
might
eat
and
drink
,
and
go
to
their
Master
,
2
King
.
6.22
.
So
we
see
the
cudgell
is
not
of
use
,
when
the
Beast
but
only
barkes
:
nay
,
tell
me
,
how
wouldst
thou
endure
wounds
for
thy
Saviour
,
that
canst
not
indure
words
for
him
?
if
when
a
man
reviles
thee
thou
art
impatient
,
how
wouldst
thou
afford
thy
ashes
to
Christ
,
and
write
patience
with
thine
owne
blood
.
CHAP.
19.
That
s●ffering
is
the
only
way
to
prevent
suffering
.
3
BEcause
suffering
is
the
only
way
to
prevent
suffering
.
Revenge
being
one
of
those
remedies
which
(
not
seldome
)
proves
more
grievous
than
the
disease
it selfe
?
When
once
Zantippe
the
Wife
of
Socrates
,
in
the
open
street
pluckt
his
cloake
from
his
back
;
some
of
his
acquaintance
counselled
him
to
strike
her
:
Yea
(
quoth
he
)
you
say
well
,
that
while
we
are
brawling
and
fighting
together
,
every
one
of
you
may
clap
us
on
the
backe
and
cry
,
hoe
,
well
said
,
to
it
Socrates
:
yea
,
well
done
Zantippe
,
the
wisest
of
the
twaine
.
When
Aristippus
was
asked
by
one
in
dirision
,
where
the
great
high
friendship
was
become
that
formerly
had
bin
betweene
him
and
Estines
?
he
answers
,
it
is
asleep
,
but
I
will
goe
and
awake
it
,
and
did
so
,
least
their
enemies
should
make
it
a
matter
of
rejoycing
.
When
Philip
of
Macedon
was
told
that
the
Grecians
spake
evill
words
of
him
,
notwithstanding
hee
did
them
much
good
,
and
was
withall
counselled
to
chastise
them
;
he
answers
,
Your
counsell
is
not
good
;
for
if
they
now
speake
evill
of
us
having
done
them
go
odonely
,
what
would
they
then
if
we
should
do
them
any
harme
?
And
at
another
time
being
counselled
either
to
banish
or
put
to
death
one
who
had
slandered
him
;
hee
would
doe
neither
of
both
,
saying
,
It
was
not
a
sufficient
cause
to
condemne
him
,
and
for
banishing
,
it
was
better
not
to
let
him
stir
out
of
Macedonia
where
all
men
knew
that
hee
lyed
,
thou
to
send
him
among
strangers
,
who
not
knowing
him
,
might
admit
his
slanders
for
truth
.
And
this
made
Chrysippus
when
one
complained
to
him
that
his
friend
had
reproached
him
privately
,
Answer
:
Ah
,
but
chide
him
not
,
for
then
he
will
doe
as
much
in
publike
.
Neglect
will
sooner
kill
an
injurie
than
revenge
.
These
tongue-Squibs
or
crackers
of
the
braine
will
dye
alone
if
we
revive
them
not
:
the
best
way
to
have
them
forgotten
by
others
,
is
first
to
forget
them
our selves
.
Yea
,
to
contemne
an
enemie
,
is
better
than
either
to
feare
him
or
answer
him
.
When
the
Passenger
gallops
by
,
as
if
his
feare
made
him
speedy
,
the
Cur
followes
him
with
open
mouth
and
swiftnesse
;
let
him
turne
to
the
brawling
Cur
and
he
will
be
more
fierce
;
but
let
him
ride
by
in
a
confident
neglect
,
and
the
Dog
will
never
stir
at
him
,
or
at
least
wil
soon
give
over
and
be
quiet
.
To
vex
other
men
is
but
to
tutor
them
how
they
should
againe
vex
us
.
Wh●n
two
friends
fall
out
,
if
one
bee
not
the
wiser
,
they
turne
love
into
anger
and
passion
,
passion
into
evill
words
,
words
into
blowes
,
and
when
they
are
fighting
,
a
third
adversary
hath
a
faire
advantage
to
insult
over
them
both
.
As
have
you
not
sometimes
seene
two
Neighbours
like
two
Cocks
of
the
Game
peck
out
one
anothers
eyes
to
make
the
Lawyers
sport
;
it
may
be
kill
them
.
As
while
Iudah
was
hot
against
Israel
,
and
Israel
hot
against
Iudah
,
the
King
of
Syria
smote
them
both
;
at
least
Sathan
that
common
and
arch-enemy
will
have
us
at
advantage
.
For
as
man
delighteth
when
two
Dogs
,
or
two
Cocks
are
a
fighting
,
to
incourage
them
and
prick
them
forward
to
the
combate
.
Even
so
doth
Sathan
deale
with
us
;
controversies
like
a
paire
of
Cudgels
are
throwne
in
by
the
Devill
,
and
taken
up
by
male-contents
,
who
baste
one
another
while
he
stands
by
and
laughs
.
Yea
,
as
the
Master
of
the
Pit
oft
sets
two
Cocks
to
fight
together
unto
the
death
of
them
both
;
and
then
after
mutuall
conquest
suppeth
per-chance
with
the
fighters
bodies
.
Even
so
,
saith
Gregory
doth
the
Devill
deale
with
men
.
He
is
an
enemy
that
watcheth
his
time
,
and
while
wee
wound
one
another
,
hee
wounds
and
wins
all
our
soules
.
Thus
like
the
Frog
and
the
Mouse
in
the
Fable
,
while
men
fight
eagerly
for
a
toy
,
the
Ki●e
comes
,
that
Prince
and
chiefe
Fowle
that
ruleth
in
the
Aire
▪
and
snatcheth
away
both
these
great
warriers
;
or
like
two
Emmets
in
the
Mole-hill
of
this
earth
,
wee
fight
for
the
mastery
,
in
meane
while
comes
the
Robin-red-breast
and
picks
both
up
,
and
so
devours
them
.
But
on
the
other
side
,
by
gentlenesse
wee
may
as
much
pleasure
our selves
.
It
is
said
of
Aristides
when
he
perceived
the
open
scandall
which
was
like
to
arise
by
reason
of
the
contention
sprung
up
betweene
him
and
Themistocles
,
that
hee
besought
him
mildely
after
this
manner
;
Sir
,
we
both
are
no
meane
men
in
this
Common-wealth
;
our
dissention
will
prove
no
small
offence
unto
others
,
nor
disparagement
to
our selves
;
wherefore
good
Themistocles
let
us
be
at
one
againe
;
and
if
we
will
needs
strive
,
let
us
strive
who
shall
excell
other
in
vertue
and
love
.
And
wee
reade
of
Euclides
,
that
when
his
Brother
(
in
a
variance
betweene
them
)
said
,
I
would
I
might
dye
if
I
be
not
revenged
of
thee
;
he
answered
againe
,
nay
let
me
dye
for
it
,
if
I
perswade
thee
not
otherwise
before
I
have
done
:
by
which
one
word
he
presently
so
wonne
his
brothers
heart
,
that
he
changed
his
minde
,
and
they
parted
friends
.
And
this
was
Davids
way
of
overcomming
,
1
Sam.
24.
He
whose
Harp
had
wont
to
quiet
Sauls
frenzie
,
now
by
his
kindnesse
doth
calme
his
fury
,
so
that
now
he
sheds
teares
instead
of
blood
:
here
was
a
victory
gotten
and
no
blow
stricken
.
The
King
of
Israel
set
bread
and
water
before
the
host
of
the
King
of
Syria
,
when
he
might
have
slaine
them
,
2.
Kin.
6.23
.
What
did
he
loose
by
it
,
or
had
he
cause
to
repent
himselfe
?
No
:
he
did
thereby
so
prevent
succeeding
quarrels
,
that
as
the
Text
saith
,
The
bands
of
Aram
came
no
more
into
the
Land
of
Israel
;
so
every
wise
Christian
will
doe
good
to
them
that
doe
hurt
to
him
;
yea
,
blesse
and
pray
for
them
that
curse
him
,
as
our
Saviour
adviseth
:
neither
is
he
a
foole
in
it
,
for
if
grace
comes
(
and
nothing
will
procure
it
sooner
than
prayers
and
good
examples
)
though
before
they
were
evill
enemies
;
now
they
shall
neither
be
evill
nor
enemies
.
It
was
a
witty
answer
of
Socrates
,
who
replied
when
one
askt
him
,
why
he
tooke
such
a
mans
bitter
railing
so
patiently
;
It
is
enough
for
one
to
be
angry
at
a
time
.
For
if
a
wise
man
contend
with
a
foolish
man
,
saith
Salomon
,
whether
he
be
angry
or
laugh
,
there
is
no
rest
,
Pro
,
29.9
.
Whereas
gentle
speech
appeaseth
wrath
,
and
patience
bridleth
the
secret
pratlings
of
mockers
,
and
blunteth
the
points
of
their
reproach
.
Rage
is
not
engendred
but
by
the
concurrence
of
cholers
,
which
are
easily
produced
one
of
another
,
and
borne
at
an
instant
.
When
the
stone
and
the
steele
meets
,
the
issue
ingendred
from
thence
is
fire
:
whereas
the
Sword
of
anger
being
strucke
upon
the
soft
pillow
of
a
mild
spirit
,
is
broken
.
The
shot
of
the
Cannon
hurts
not
wooll
and
such
like
yeelding
things
,
but
that
which
is
hard
,
stubborne
and
resisting
.
He
is
fuller
of
passion
than
reason
,
that
will
flame
at
every
vaine
tongues
puffe
.
A
man
that
studies
revenge
keepes
his
owne
wounds
greene
and
open
,
which
otherwise
would
heale
and
do
well
.
Anger
to
the
soule
is
like
a
coale
on
the
flesh
or
garment
;
cast
it
off
suddenly
it
doth
little
harme
,
but
let
it
lye
,
it
frets
deepe
.
Wherefore
saith
one
,
their
malice
shall
sooner
cease
than
my
unchanged
patience
.
A
small
injury
shall
go
as
it
comes
,
a
great
injury
may
dine
or
sup
with
me
,
but
none
at
all
shall
lodge
with
me
;
for
why
should
I
vex
my selfe
because
another
hath
vexed
me
?
That
were
to
imitate
the
foole
that
would
not
come
out
of
the
pound
,
saying
,
they
had
put
him
in
by
Law
,
and
he
would
come
out
againe
by
Law
:
or
Ahab
,
who
because
he
could
not
have
his
will
on
Naboth
,
would
be
revenged
on
himselfe
.
As
the
mad
man
teares
his
owne
haire
because
he
cannot
come
at
his
enemies
:
or
little
children
,
who
one
while
forbeare
their
meat
if
you
anger
them
;
another
time
if
you
chance
to
take
away
but
one
of
their
Gugawes
amongst
many
other
toyes
which
they
play
withall
,
will
throw
away
the
rest
,
and
then
fall
a
puling
and
crying
out
right
.
Or
Dogs
which
set
upon
the
stone
that
hath
hurt
them
with
such
irefull
teeth
that
they
hurt
themselves
more
than
the
thrower
hurt
them
;
and
feele
greater
smart
from
themselves
than
from
their
enemy
:
which
makes
Archelaus
say
,
it
is
a
great
evill
,
not
to
be
able
to
suffer
evill
.
And
a
worthy
Divine
of
ours
,
I
will
rather
suffer
a
thousand
wrongs
than
offer
one
,
I
will
suffer
an
hundred
rather
than
returne
one
,
I
will
suffer
many
ere
I
will
complaine
of
one
,
and
endeavour
to
right
it
by
contending
;
for
saith
he
,
I
have
ever
found
,
that
to
strive
with
my
Superiour
is
furious
,
with
my
equals
,
doubtfull
,
with
my
inferiour
,
●ordid
and
base
,
with
any
full
of
unquietnesse
.
Satyrus
,
knowing
himselfe
cholerick
,
and
in
that
whirry
of
minde
apt
to
transgresse
,
when
he
but
suspected
ill
language
from
any
,
he
would
stop
his
eares
with
wax
,
lest
the
sense
of
it
should
cause
his
fierce
blood
to
seeth
in
his
distempered
skin
.
And
good
reason
;
for
the
Emperour
Nerva
,
by
passionate
anger
got
a
Feaver
that
killed
him
.
And
the
Emperour
Valentinianus
dyed
by
an
eruption
of
blood
through
anger
.
And
Vinceslaus
King
of
Bohemia
,
in
his
rage
of
choler
against
his
Cup-bearer
fel
into
a
palsie
that
killed
him
.
Againe
,
Caesar
,
although
he
could
moderate
his
passions
having
in
that
civill
garboyle
intercepted
a
packet
of
Letters
written
to
Pompey
,
from
his
Favourites
,
brake
them
not
open
but
burnt
them
immediately
.
And
Pompey
committed
those
Letters
to
the
fire
before
he
read
them
,
wherein
he
expected
to
finde
the
cause
of
his
griefe
.
All
three
upon
wise
and
mature
ground
,
that
they
might
not
play
booty
against
themselves
in
furthering
an
enemies
spite
.
And
certainly
if
wee
well
consider
it
,
we
shal
meet
with
vexations
enough
that
we
cannot
avoid
if
we
would
never
so
faine
.
Aud
yet
some
(
as
if
they
did
delight
to
vex
their
owne
soules
)
will
be
very
inquisitive
to
know
what
such
an
one
said
of
them
in
private
:
but
had
they
as
much
wit
as
jealousie
,
they
would
argue
thus
with
themselves
;
smal
injuries
I
would
either
not
know
,
or
not
minde
,
or
knowing
them
I
would
not
know
the
Author
;
for
by
this
I
may
mend
my selfe
and
never
malice
the
person
.
I
might
goe
on
and
shew
you
that
Greece
and
Asia
were
set
on
fire
for
an
Apple
.
That
not
a
few
have
suffered
a
sword
in
their
bowels
,
because
they
would
not
suffer
the
lye
in
their
throats
.
As
how
few
of
these
Salamanders
who
are
never
well
,
but
when
they
are
in
the
fire
of
contention
,
are
long
lived
?
The
Raven
,
the
Elephant
,
and
the
Hart
,
which
have
no
gall
:
(
Patient
Christians
)
one
of
them
out-live
many
of
the
other
.
But
two
and
twenty
yards
is
enough
for
a
peece
.
CHAP.
20.
That
they
beare
injuries
patiently
,
because
their
sins
have
deserved
it
,
and
a
far
greater
affliction
.
4
HE
suffers
his
enemies
reproaches
and
persecutions
patiently
,
because
his
sins
have
deserved
it
,
and
a
far
greater
affliction
.
David
felt
the
spight
of
his
enemies
,
but
acknowledgeth
his
sin
to
be
the
cause
,
2
Sam.
16.11
.
Yea
,
their
revilings
and
persecutions
happily
bring
to
his
remembrance
,
that
himselfe
before
his
conversion
,
hath
likewise
censured
,
reviled
,
or
persecuted
others
.
It
may
bee
his
naturall
,
spirituall
,
or
politicall
parents
,
in
some
kinde
or
other
:
as
who
can
plead
innocency
herein
?
Dion
of
Syracuse
being
banished
came
to
Theodorus
Court
a
suppliant
,
where
not
presently
admitted
hee
turned
to
his
companion
with
these
words
,
I
remember
I
did
the
like
when
I
was
in
the
like
dignity
.
When
thou
receivest
an
iniury
,
remember
what
injuries
thou
hast
offered
:
looke
not
to
be
exempt
from
the
same
wrongs
which
thou
hast
done
;
for
he
that
doth
wrong
may
well
receive
it
:
we
may
well
suffer
patienly
,
when
we
know
we
suffer
iustly
.
To
look
for
good
and
to
do
bad
,
is
against
the
law
of
Retaliation
.
Now
if
we
make
this
use
of
our
sufferings
,
what
more
precious
than
the
reproaches
of
an
enemy
?
for
thereby
we
shall
sooner
and
more
plainely
heare
of
our
faults
than
by
a
friend
;
although
neither
in
a
good
manner
nor
to
a
good
end
.
We
have
great
need
(
quoth
Diogenes
)
of
faithfull
friends
or
sharpe
enemies
.
Every
one
hath
use
of
a
Monitor
,
but
friends
in
this
kind
are
so
rare
,
that
no
wise
man
would
willingly
forgoe
his
enemy
at
any
rate
.
This
being
premised
,
namely
that
we
endure
nothing
from
our
enemies
,
but
that
we
have
justly
deserved
from
God
.
Yea
,
that
we
are
more
beholding
to
our
greatest
enemies
touching
the
knowledge
of
our selves
,
than
the
best
friend
we
have
;
how
should
we
not
with
David
refuse
to
revenge
our selves
in
case
any
wicked
Shimei
raile
,
curse
,
or
cast
stones
at
us
,
have
we
never
so
much
power
and
opportunity
to
doe
it
?
Yea
,
admit
some
,
Abishai
would
doe
it
for
us
,
how
should
we
not
say
,
let
him
alone
,
suffer
him
to
curse
,
for
the
Lord
hath
bidden
him
,
2
Sam.
16.11
.
It
hath
alwayes
beene
the
manner
of
Gods
people
to
look
up
from
the
stone
to
the
hand
which
threw
it
,
and
from
the
effect
to
the
cause
.
What
saith
Ioseph
to
his
envious
brethren
that
sold
him
into
Aegypt
;
yee
sent
not
me
hither
,
but
God
,
Gen.
45.8
.
And
Iob
being
rob'd
by
the
Sabeans
,
they
being
set
on
by
Sathan
,
doth
not
say
,
the
Devill
took
away
,
or
the
Sabeans
tooke
away
,
but
the
Lord
hath
taken
away
,
Iob.
1.21
.
And
David
speaking
of
his
son
Absoloms
treason
,
I
was
dumbe
and
said
nothing
;
why
?
because
it
was
thy
doing
.
Psal.
39.9
.
And
what
thinke
you
was
the
reason
our
Saviour
Christ
held
his
peace
and
answered
nothing
,
as
the
Text
saith
,
but
suffered
his
enemies
,
The
Chiefe
Priests
,
Scribes
,
and
Pharisees
,
and
Pilate
,
to
revile
him
,
and
crucifie
him
;
but
to
approve
the
equity
and
justice
of
God
the
Author
thereof
?
for
although
it
were
blasphemy
to
say
he
was
a
sinner
;
yet
taking
upon
him
the
sinnes
of
the
whole
world
,
he
knew
those
sinnes
had
deserved
as
much
,
and
therefore
hee
is
silent
,
Mat.
26.62
,
63.
It
s
true
,
other
reasons
are
given
;
as
that
he
answered
nothing
,
because
it
was
now
his
time
to
suffer
,
not
to
do
;
his
worke
was
now
to
be
crucified
,
and
not
to
be
dignified
;
or
as
another
,
he
spake
not
a
word
to
Herod
,
because
Herod
had
taken
away
his
voice
in
beheading
Iohn
Baptist
:
but
this
without
doubt
was
the
maine
reason
.
Even
in
like
manner
it
is
with
the
truly
gracious
;
they
being
wronged
doe
not
suffer
rage
to
transport
them
as
it
doth
beasts
,
to
set
upon
the
stone
or
weapon
that
hath
hurt
them
,
but
they
look
higher
,
even
to
God
that
occasioned
it
.
Or
if
they
be
angry
,
they
●urne
their
malice
from
the
person
which
punisheth
them
,
to
the
sin
by
whi●●
and
for
which
he
came
to
have
leave
and
power
to
punish
them
;
and
to
themselves
for
committing
such
sinnes
.
It
is
not
the
punishment
,
but
the
cause
of
it
makes
them
sorrowfull
:
and
if
in
case
they
doe
returne
an
answer
,
it
is
after
the
manner
of
Epictetus
,
who
would
not
deny
the
sins
his
enemy
taxed
him
with
,
but
reproves
his
ignorance
rather
,
in
that
being
unacquainted
with
the
infinity
of
his
crimes
,
he
layes
only
two
or
three
to
his
charge
;
whereas
indeed
he
was
guilty
of
a
Million
:
or
according
to
Philip
of
Macedon
his
example
,
who
would
not
punish
Nicanor
,
although
he
openly
spake
evill
of
him
,
saying
,
when
he
heard
thereof
,
I
suppose
Nicanor
is
a
good
man
,
it
were
better
to
search
whether
the
fault
be
in
us
or
no
:
so
no
sooner
shall
an
holy
mans
enemy
accuse
him
of
hypocrisie
,
pride
,
passion
,
covetousnesse
;
&c.
but
he
will
goe
to
God
,
and
accuse
himselfe
,
and
complaine
,
I
am
so
indeed
;
yea
,
with
Paul
,
I
am
the
chiefe
of
all
sinners
,
I
am
more
vile
than
his
tearmes
can
make
me
,
and
I
much
marvell
my
punishment
is
no
greater
than
to
heare
a
few
ill
and
bitter
words
.
And
indeed
one
would
thinke
whatsoever
is
not
paine
nor
sufferance
,
or
admit
it
be
paine
and
sufferance
,
so
long
as
it
is
not
a
curse
,
but
a
crosse
,
may
well
be
borne
without
grumbling
.
What
said
that
Gentleman
in
Athens
to
his
friends
,
when
Ashuerus
came
and
tooke
away
halfe
his
Plate
,
as
hee
was
at
dinner
with
them
,
they
admiring
that
he
was
not
a
whit
moved
thereat
?
I
thank
God
,
quoth
he
,
that
his
Highnesse
hath
left
me
any
thing
.
Yea
,
Mauricius
that
good
Emperour
,
when
he
,
his
wife
,
and
his
five
sons
were
taken
,
his
wife
and
sons
put
to
death
,
and
himselfe
waiting
for
the
like
●atall
stroke
,
could
conclude
thus
,
Iust
art
thou
,
O
Lord
,
in
all
thy
wayes
,
and
holy
in
all
thy
workes
,
as
it
is
in
the
Psalmes
.
And
a
Martyr
,
when
he
was
burning
at
a
stake
;
Welcome
flames
,
my
sin
hath
deserved
more
than
here
I
can
be
able
to
suffer
.
And
certainly
they
are
angry
with
Heaven
for
justice
,
that
are
angry
with
them
for
injustice
.
Wherefore
if
thou
hast
beene
heretofore
so
simple
a●
to
returne
like
for
like
,
henceforward
lay
thy
hand
upon
thy
mouth
,
and
say
with
Iob
,
Once
have
I
spoken
,
but
I
will
answer
no
more
,
ye●
,
twice
,
but
I
will
proceed
no
further
,
Iob
40.4.5
.
I
will
not
so
much
consider
how
unjust
man
is
that
gives
the
wrong
,
as
how
just
God
is
that
guideth
it
.
And
this
would
be
our
meditation
in
all
other
cases
,
namely
,
to
thinke
whose
hand
strikes
,
whether
by
a
Plure●●e
,
or
a
Feaver
,
or
a
Sword
,
or
what
ever
the
Instrument
be
;
and
to
conclude
,
the
blow
is
Gods
,
whatsoever
,
or
whomsoever
is
used
as
the
weapon
:
yea
,
it
comes
not
without
our
desert
,
for
God
is
just
;
nor
shall
be
without
our
profit
,
for
God
is
mercifull
.
And
he
that
doth
not
argue
thus
,
comes
short
of
the
very
Heathen
.
For
Socrates
could
tell
the
Athenians
,
when
they
condemned
him
to
dye
,
that
they
could
doe
nothing
but
what
the
gods
permitted
,
and
nature
had
before
ordained
.
And
in
common
reason
,
can
a
Clocke
goe
without
a
weight
to
move
it
,
or
a
keeper
to
set
it
?
no.
CHAP.
21.
They
are
patient
because
their
sufferings
are
counterpoysed
and
made
sweet
with
more
than
answerable
blessings
.
5
HE
beareth
the
crosse
patiently
,
because
it
is
counterpoysed
and
made
sweet
with
more
than
answerable
blessings
.
What
saith
Iob
?
Shall
we
receive
good
at
the
hands
of
God
,
and
not
evill
?
he
was
content
to
eat
the
crust
with
the
crumme
.
Indeed
his
wife
(
like
the
wicked
)
would
only
have
faire
weather
;
all
peace
and
plenty
,
no
touch
of
trouble
:
but
it
is
not
so
with
the
godly
,
who
have
learnt
better
things
.
Who
will
not
suffer
a
few
stripes
from
a
father
,
by
whom
he
receiveth
so
much
good
,
even
all
that
he
hath
?
Diogenes
would
have
no
nay
,
but
Antisthenes
must
entertaine
him
his
Scholler
,
insomuch
that
Antisthenes
to
have
him
gone
was
forc't
to
cudgell
him
,
yet
all
would
not
doe
:
he
stirs
not
,
but
takes
the
blowes
very
patiently
,
saying
,
Vse
me
how
you
will
,
so
I
may
be
your
Scholler
and
heare
your
daily
discourses
I
care
not
.
Much
more
may
a
Christian
say
unto
God
,
Let
me
injoy
the
sweet
fruition
of
thy
presence
,
speake
thou
peace
unto
my
conscience
,
and
say
unto
my
soule
,
I
am
thy
salvation
,
and
then
afflict
me
how
thou
pleasest
,
I
am
content
,
yea
,
very
willing
to
beare
it
:
for
these
are
priviledges
which
make
Paul
happier
in
his
chaine
of
Iron
,
than
Agrippa
in
his
chaine
of
Gold
;
and
Peter
more
merry
under
stripes
,
than
Caiphas
upon
the
judgement-seat
.
Yea
,
if
we
well
consider
the
commodity
it
brings
,
we
shall
rather
wish
for
affliction
,
than
be
displeased
when
it
comes
,
Col.
1.24
.
For
it
even
bringeth
with
it
the
company
of
God
himself
,
I
wil
be
with
you
in
tribulation
saith
God
to
the
disconsolate
soul
,
Psal.
91.15
.
When
Sidrack
,
Mishack
,
and
Abednego
were
cast
into
the
fiery
Fornace
,
there
was
presently
a
fourth
came
to
beare
them
company
,
and
that
was
God
Himselfe
,
Dan.
3.23
.
to
27.
Yea
,
God
is
not
only
with
them
to
comfort
them
in
all
their
tribulations
,
2
Cor.
1.4
.
but
in
them
:
for
at
the
same
time
when
the
Disciples
were
persecuted
,
they
are
said
to
be
filled
with
joy
,
and
with
the
Holy
Ghost
,
Acts
13.52
.
And
as
our
sufferings
in
Christ
do
abound
,
so
our
consolation
also
aboundeth
through
Christ
,
2
Cor.
1.5
.
And
lastly
he
doth
comfort
us
according
to
the
dayes
we
are
afflicted
,
and
according
to
the
yeares
we
have
seene
evill
,
Psal.
90.15
.
And
if
so
,
our
sufferings
require
patience
with
thankfulnesse
,
as
it
fared
with
Iob.
The
Lord
hath
taken
some
comfort
from
us
,
but
hath
much
more
given
unto
us
:
therefore
blessed
be
the
name
of
the
Lord
.
So
Sathan
and
the
World
may
take
many
things
from
us
,
as
they
did
from
Iob
:
but
they
can
never
take
away
God
from
us
that
gives
all
,
and
therefore
blessed
be
the
name
of
the
Lord
.
Besides
we
looke
for
a
Crowne
of
glory
,
to
succeed
this
wreath
of
Thornes
:
but
if
we
are
never
tried
in
the
field
,
never
set
foot
to
runne
the
race
of
patience
,
how
can
we
looke
for
a
Garland
?
Ten
repulses
did
the
Israelites
suffer
before
they
could
get
out
of
Aegypt
,
and
twice
ten
more
before
they
could
get
possession
of
the
promised
Land
of
Canaan
.
And
as
many
did
David
indure
before
he
was
invested
in
the
promised
kingdome
:
many
lets
came
before
the
Temple
was
re-edified
.
All
men
would
come
to
Heaven
,
but
they
doe
not
like
the
way
;
they
like
well
of
Abrahams
bosome
,
but
not
of
Dives
doore
.
But
God
seeth
it
fit
for
us
to
taste
of
that
cup
of
which
his
Son
dranke
so
deepe
,
that
we
should
feele
a
little
what
sin
is
,
&
what
his
love
was
;
that
we
may
learne
patience
in
adversity
,
as
well
as
thankfulnesse
in
prosperity
,
while
one
scale
is
not
always
in
depression
,
nor
the
other
lifted
ever
high
;
while
none
is
so
miserable
,
but
he
shall
heare
of
another
that
would
change
calamities
with
him
.
CHAP.
22.
That
they
are
patient
,
because
patience
brings
a
reward
with
it
.
6
BEcause
patience
in
suffering
brings
a
reward
with
it
,
in
reason
a
man
would
forgive
his
enemy
even
for
his
owne
sake
,
were
there
no
other
motive
to
perswade
him
:
for
to
let
passe
many
things
of
no
small
moment
,
as
that
if
we
forgive
not
,
we
can
do
no
part
of
Gods
worship
that
is
pleasing
to
him
:
for
we
cannot
pray
aright
,
1
Tim.
2.8
.
We
cannot
communicate
in
the
Sacrament
,
but
wee
make
our selves
guilty
of
Christs
bloud
,
1
Cor.
11.27
.
Matthew
5.24
.
We
cannot
be
good
hearers
of
the
word
,
Iames
1.21
.
and
that
it
maketh
a
man
captive
to
Satan
,
Ephes.
4.26
,
27.
and
many
the
like
:
If
ye
forgive
men
their
trespasses
(
saith
our
Saviour
)
your
heavenly
Father
will
also
forgive
you
;
but
if
you
forgive
not
men
their
trespasses
,
neither
will
your
heavenly
Father
forgive
you
your
trespasses
,
Mat.
6.14
,
15.
So
he
that
will
not
be
in
charity
shall
never
be
in
Heaven
.
And
why
should
I
doe
my selfe
a
shrewd
turne
,
because
another
would
?
Yea
,
when
we
pray
to
God
to
forgive
us
our
trespasses
,
as
we
also
forgive
them
that
trespasse
against
us
,
and
doe
not
resolve
to
forgive
our
brethren
;
wee
doe
in
effect
say
:
Lord
condemne
us
,
for
we
will
be
condemned
:
whereas
he
that
doth
good
to
his
enemie
,
even
in
that
act
doth
better
to
himselfe
.
It
is
a
singular
sacrifice
to
God
,
and
well
pleasing
to
him
to
do
good
against
evill
,
and
to
succour
our
very
enemy
in
his
necessity
.
But
we
may
perchance
heape
coles
of
fire
upon
the
others
head
,
Rom.
12.20
.
though
we
must
not
doe
it
with
an
intent
to
make
his
reckoning
more
,
but
our
reckoning
lesse
?
Againe
,
Blessed
is
the
man
,
saith
S.
Iames
,
that
indureth
temptation
(
viz.
with
patience
)
for
when
hee
is
tryed
,
hee
shall
receive
the
Crowne
of
life
,
Iames
1.12
.
And
this
made
M●ses
not
only
patient
in
his
sufferings
,
but
joyfull
,
esteeming
the
rebuke
of
Christ
greater
riches
than
all
the
treasures
of
Aegypt
.
For
saith
the
Text
,
he
had
respect
unto
the
recompence
of
the
reward
,
Heb.
11.26
.
And
well
it
might
;
for
whereas
the
highest
degree
of
suffering
is
not
worthy
of
the
least
and
lowest
degree
of
this
glory
,
Rom.
8.18
.
S.
Paul
witnesseth
,
that
our
light
affliction
which
is
but
for
a
moment
(
if
it
be
borne
with
patience
)
causeth
unto
us
a
far
most
excellent
and
eternall
weight
of
glory
;
while
we
looke
not
on
the
things
that
are
seene
,
but
on
the
things
which
are
not
seene
,
2
Cor.
4.17
,
18.
Where
note
the
incomparablenesse
and
infinite
difference
betweene
the
work
and
the
wages
,
light
affliction
receiving
a
weight
of
glory
,
and
momentany
afflictions
eternall
glory
;
answerable
to
the
reward
of
the
wicked
,
whose
empty
delights
live
and
dye
in
a
moment
;
but
their
insufferable
punishment
is
interminable
and
endlesse
:
their
pleasure
is
short
,
their
paine
everlasting
;
our
paine
is
short
,
our
joy
eternall
.
What
will
not
men
undergoe
,
so
their
pay
may
be
answerable
?
The
old
experienced
Souldier
feares
not
the
raine
and
stormes
above
him
,
nor
the
numbers
falling
before
him
,
nor
the
troupes
of
enemies
against
him
,
nor
the
shot
of
thundring
Ordnance
about
him
,
but
lookes
to
the
honourable
reward
promised
him
.
When
Philip
asked
Democritus
,
if
he
did
not
feare
to
lose
his
head
,
he
answered
,
No
:
for
(
quoth
he
)
if
I
dye
,
the
Athenians
will
give
me
a
life
immortall
;
meaning
,
he
should
be
statued
in
the
treasury
of
eternall
fame
:
if
the
immortality
(
as
they
thought
)
of
their
names
,
was
such
a
strong
reason
to
perswade
them
to
patience
,
and
all
kinde
of
worthinesse
;
what
should
the
immortality
of
the
soule
be
to
us
?
Alas
,
vertue
were
a
poore
thing
,
if
fame
only
should
be
all
the
Garland
that
did
crowne
her
:
but
the
Christian
knowes
,
that
if
every
paine
he
suffers
were
a
death
,
and
every
crosse
an
hell
,
he
shall
have
amends
enough
.
Why
,
said
Ambrose
on
his
death
bed
,
we
are
happy
in
this
,
we
serve
a
good
Master
,
that
will
not
suffer
us
to
be
losers
.
Which
made
the
Martyrs
such
Lambes
in
suffering
,
that
their
persecutors
were
more
weary
with
striking
,
than
they
with
suffering
.
And
many
of
them
as
willing
to
dye
as
dine
.
No
matter
(
quoth
one
of
them
)
what
I
suffer
on
earth
,
so
I
may
be
crowned
in
heaven
.
I
care
not
,
quoth
another
,
what
becommeth
of
this
fraile
Barke
my
flesh
,
so
I
have
the
passenger
,
my
soule
,
safely
conducted
.
And
another
▪
If
at
night
thou
grant
me
Lazarus
boone
,
Let
Dives
dogs
lick
all
my
sores
at
noone
.
And
a
valiant
Souldier
going
about
a
Christian
atchievement
;
my
comfort
is
,
though
I
lose
my
life
for
Christs
sake
,
yet
I
shall
not
lose
my
labour
,
yea
,
I
cannot
indure
enough
to
come
to
Heaven
.
Neither
doe
they
think
that
God
is
bound
to
reward
them
any
way
for
their
sufferings
;
no
,
if
he
accepts
me
when
I
have
given
my
body
to
be
burned
(
saith
the
beleever
)
I
may
account
it
a
mercy
.
Thus
hope
refresheth
a
Christian
,
as
much
as
misery
depresseth
him
;
it
makes
him
defie
all
that
men
or
devils
can
do
,
saying
,
take
away
my
goods
,
my
good
name
,
my
friends
,
my
liberty
,
my
life
,
and
what
else
thou
canst
imagine
;
yet
I
am
well
enough
,
so
long
as
thou
canst
not
take
away
the
reward
of
all
,
which
is
an
hundred
fold
more
even
in
this
world
,
and
in
the
world
to
come
life
everlasting
,
Marke
10.29
,
30.
Now
if
this
be
so
,
how
should
we
not
with
a
great
deale
of
comfort
and
security
,
passe
through
a
sea
of
troubles
,
that
we
may
come
to
that
haven
of
eternall
rest
?
How
should
we
not
cheare
up
one
another
,
as
Iewell
did
his
friends
in
banishment
,
saying
,
This
wor●d
will
not
last
ever
?
And
indeed
we
doe
but
stay
the
tyde
,
as
a
fish
left
upon
the
fands
.
Ob.
I
but
in
the
meane
time
my
sufferings
are
intolerable
,
saith
the
fainting
soule
.
Answer
:
Sol.
It
is
no
victory
to
conquer
an
easie
and
weake
crosse
;
these
maine
evils
have
crownes
answerable
to
their
difficulty
,
Rev.
7.14
.
No
low
attempt
a
star-like
glory
brings
;
but
so
long
as
the
hardnesse
of
the
victory
shal
increase
the
glory
of
the
triumph
,
indure
it
patiently
,
cheerefully
.
2
Secondly
,
as
patience
in
suffering
brings
an
eternall
reward
with
it
in
Heaven
,
so
it
procureth
a
reward
here
also
:
suffer
him
to
curse
,
saith
David
touching
Shemei
,
(
here
was
patience
for
a
King
to
suffer
his
impotent
subject
,
even
in
the
heat
of
bloud
and
midst
of
war
to
speak
swords
,
and
cast
stones
at
his
Soveraigne
,
and
that
with
a
purpose
to
increase
the
rebellion
,
and
strengthen
the
adverse
part
)
but
marke
his
reason
:
It
may
be
the
Lord
will
looke
upon
mine
affliction
,
and
do
me
good
:
Why
?
even
for
his
cursing
this
day
,
2
Sam.
16.12
.
And
well
might
he
expect
it
,
for
he
knew
this
was
Gods
manner
of
dealing
:
as
when
he
turned
Balaams
curse
into
a
blessing
upon
the
children
of
Israel
,
Num.
23.
And
their
malice
who
sold
Ioseph
to
his
great
advantage
.
Indeed
these
Shem●is
and
Balaams
whose
hearts
and
tongues
are
so
ready
to
curse
and
raile
upon
the
people
of
God
,
are
not
seldome
the
very
meanes
to
procure
a
contrary
blessing
unto
them
;
so
that
if
there
were
no
offence
to
God
in
it
,
nor
hurt
to
themselves
,
we
might
wish
and
call
for
their
contempt
,
cruelty
,
and
curses
,
for
so
many
curses
,
so
many
blessings
.
I
could
adde
many
examples
to
the
former
,
as
how
the
malice
of
Haman
turned
to
the
good
of
the
Iewes
:
the
malice
of
Achitophel
to
the
good
of
David
,
when
his
counsell
was
turned
by
God
into
foolishnesse
:
the
malice
of
the
Pharisees
to
him
that
was
borne
blind
,
when
Christ
upon
their
casting
him
out
of
the
Synagogue
,
admitted
him
into
the
Communion
of
Saints
,
Iohn
9.34
.
The
malice
of
Herod
to
the
Babes
,
whom
he
could
never
have
pleasured
so
much
with
his
kindnesse
,
as
he
did
with
his
cruelty
;
for
where
his
imp●ety
did
abound
,
there
Christs
pittie
did
super-abound
,
translating
them
from
their
earthly
mothers
armes
in
this
valley
of
teares
,
unto
their
heavenly
Fathers
bosome
in
his
Kingdome
of
glory
.
But
more
pertinent
to
the
matter
in
hand
is
that
of
Aaron
and
Miriam
to
Moses
,
when
they
murmured
against
him
,
Num.
12.
where
it
is
evident
that
God
had
never
so
much
magnified
him
to
them
,
but
for
their
envie
.
And
that
of
the
Arians
to
Paphnutius
,
when
they
put
out
one
of
his
eyes
for
withstanding
their
Heresie
:
whom
Constantine
the
Emperour
,
even
for
that
very
cause
,
had
in
such
reverence
and
estimation
,
that
hee
would
often
send
for
him
to
his
Court
,
lovingly
imbracing
him
,
and
greedily
kissing
the
eye
which
had
lost
his
owne
sight
,
for
maintaining
that
of
the
Catholike
Doctrine
:
so
that
we
cannot
devise
to
pleasure
Gods
servants
so
much
,
as
by
despighting
them
.
And
thus
you
see
how
patient
suffering
is
rewarded
both
here
and
hereafter
,
according
to
that
asseveration
of
our
Saviour
,
Verily
I
say
unto
you
,
there
is
no
man
that
hath
forsaken
or
suffered
any
thing
for
my
sake
and
the
Gospels
,
but
he
shall
receive
an
hundred
fold
,
now
at
this
present
,
and
in
the
world
to
come
eternall
life
,
Marke
10.29
,
30.
But
admit
patience
should
neither
be
rewarded
here
nor
hereafter
;
yet
it
is
a
sufficient
reward
to
it selfe
:
for
hope
and
patience
are
two
soveraigne
and
universall
remedies
for
all
diseases
.
Patience
is
a
counterpoison
or
antipoison
for
all
griefe
.
It
is
like
the
Tree
which
Moses
cast
into
the
waters
,
Exod.
15.25
.
for
as
that
Tree
made
the
waters
sweet
,
so
patience
sweete●s
affliction
;
it
is
as
Larde
to
the
leane
meat
of
adversity
.
The
taste
of
goods
or
evils
doth
greatly
depend
on
the
opinion
wee
have
of
them
,
and
contentation
,
like
an
old
mans
spectacles
,
makes
those
characters
easie
and
familiar
that
otherwise
would
puzzle
him
shrewdly
.
Afflictions
are
as
we
use
them
;
there
is
nothing
grievous
if
the
thought
make
it
not
so
:
even
paine
it selfe
(
saith
the
Philosopher
)
is
in
our
power
if
not
to
be
disanulled
,
yet
at
least
to
be
diminish'd
through
patience
:
Patience
is
like
a
golden
shield
in
the
hand
,
to
breake
the
stroke
of
every
crosse
,
and
save
the
heart
though
the
body
suffer
.
A
sound
spirit
,
saith
Salomon
,
will
beare
his
infirmity
,
Prov.
18.14
.
Patience
to
the
soule
is
as
the
lid
to
the
eye
;
for
as
the
lid
being
shut
,
when
occasion
requires
,
saves
it
exceedingly
;
so
patience
intervening
betweene
the
soule
and
that
which
it
suffers
,
saves
the
heart
whole
,
and
cheeres
the
body
againe
.
And
therefore
,
if
you
marke
it
,
when
you
can
passe
by
an
offence
,
and
take
it
patiently
and
quietly
,
you
have
a
kinde
of
peace
and
joy
in
your
heart
,
as
if
you
had
gotten
a
victory
,
and
the
more
your
patience
is
,
still
the
lesse
your
paine
is
;
for
as
a
light
burthen
at
the
armes
end
weigheth
heavier
by
much
than
a
burden
of
troble
weight
,
if
it
be
borne
on
the
shoulders
which
are
made
to
beare
;
so
if
a
man
set
patience
to
beare
his
crosse
,
the
weight
is
nothing
to
what
it
would
be
if
that
were
wanting
;
wherefore
,
saith
one
,
being
unable
to
direct
events
,
I
governe
my selfe
,
and
if
they
apply
not
themselves
to
me
,
I
apply
my selfe
to
them
;
if
I
cannot
fling
what
I
would
,
yet
I
will
somewhat
mend
it
,
by
playing
the
cast
as
well
as
I
can
.
O
that
all
implacable
persons
who
double
their
sufferings
through
long
study
of
revenge
would
learne
this
lesson
!
then
would
they
find
that
patience
can
no
lesse
mitigate
evils
,
than
impatience
exasperates
them
.
A
profitable
prescription
indeed
(
may
some
say
)
but
of
an
hard
execution
!
hard
indeed
to
the
capacity
of
a
carnall
conceipt
,
yea
,
altogether
impossible
to
flesh
and
bloud
.
If
thou
art
only
beholding
to
nature
,
and
hast
nought
but
what
thou
broughtest
into
the
world
with
thee
,
well
mayest
thou
envie
at
it
,
but
thou
canst
never
imitate
it
;
for
to
speake
the
truth
,
faith
and
patience
are
two
miracles
in
a
Christian.
Cassianus
reporteth
,
that
when
a
Martyr
was
tormented
by
the
Infidels
,
and
asked
by
way
of
reproach
what
miracle
his
CHRIST
had
done
;
he
answered
,
he
hath
done
what
you
now
behold
,
inabled
me
so
to
beare
your
contumelies
,
and
undergoe
all
these
tortures
so
patiently
,
that
I
am
not
once
moved
,
and
is
not
this
a
miracle
worthy
your
taking
notice
of
?
Indeed
what
have
we
by
our
second
birth
,
which
is
not
miraculous
in
comparison
of
our
natural
condition
?
It
was
no
lesse
than
a
miracle
for
Zacheus
,
a
man
both
rich
and
covetous
,
to
give
halfe
his
goods
to
the
poore
,
and
make
restitution
with
the
residue
,
and
all
this
in
his
health
.
It
was
a
great
miracle
that
Ioseph
,
in
the
armes
of
his
Mistrisse
should
not
burne
with
lust
.
It
is
a
great
miracle
for
a
man
to
forsake
Houses
and
Lands
,
and
all
that
a
man
hath
,
yea
,
to
hate
Father
and
Mother
,
and
Wife
and
children
,
and
his
owne
life
to
be
Christs
Disciple
.
It
is
a
great
miracle
to
rejoyce
in
tribulation
and
smile
death
in
the
face
.
It
is
a
great
miracle
that
of
fierce
and
cruell
Wolves
,
Beares
,
Lions
,
we
should
bee
transformed
into
meeke
Lambes
,
and
harmelesse
Doves
:
and
all
this
by
the
foolishnesse
of
preaching
Christ
crucified
.
Indeed
they
were
no
miracles
,
if
Nature
could
produce
the
like
effects
:
but
shee
must
not
looke
to
stand
in
competition
with
grace
.
Saint
Paul
before
his
conversion
,
could
doe
as
much
as
the
proudest
naturall
man
of
you
all
;
his
words
are
,
If
any
other
man
thinketh
that
hee
hath
whereof
hee
might
trust
in
the
flesh
,
much
more
●
,
Phil.
3.4
.
Yet
when
he
speaketh
of
patience
and
rejoycing
in
tribulation
,
he
sheweth
,
That
it
was
because
the
love
of
God
was
shed
abroad
in
his
heart
by
the
Holy
Ghost
which
was
given
unto
him
,
Rom.
5.5
.
of
himselfe
he
could
doe
nothing
,
though
he
were
able
to
do
all
things
through
Christ
which
strengthened
him
,
Phil.
4.13
.
Hast
thou
then
a
desire
after
this
invincible
patience
?
seeke
first
to
have
the
love
of
God
shed
abroad
in
thy
heart
by
the
Holy
Ghost
.
Wouldst
thou
have
the
love
of
God
?
Ask
it
of
him
by
prayer
;
who
saith
,
if
any
of
you
lacke
in
this
kinde
,
let
him
Aske
of
God
that
giveth
to
all
men
liberally
,
and
upbraideth
not
,
and
it
shall
be
given
him
,
Iames
1.5
.
Wouldst
thou
pray
that
thou
mayst
be
heard
,
Aske
in
faith
and
waver
not
,
for
he
that
wavereth
is
like
a
wave
of
the
Sea
,
tost
of
the
winde
,
and
carried
away
,
Verse
6.
Wouldst
thou
have
faith
?
be
diligent
to
heare
the
word
preached
,
for
Faith
comes
by
hearing
,
Rom.
10.17
.
Vnto
him
therefore
that
is
able
to
doe
exceeding
abundantly
above
all
that
wee
can
ask
or
think
,
I
commend
thee
.
CHAP.
23.
Because
our
enemies
are
ignorant
.
2.
Reasons
in
regard
of
our
enemies
are
three
.
-
1
because
They
are
ignorant
.
-
2
because
They
are
rather
to
bee
pitied
,
than
maligned
or
reckoned
of
.
-
3
because
Their
expectation
may
not
be
answered
.
1
HE
wel
considers
the
ignorance
of
his
enemies
,
who
being
carnall
,
fleshly
,
unregenerate
,
cannot
discerne
the
spirituall
objects
at
which
they
are
offended
.
Father
forgive
them
(
saith
our
SAVIOUR
of
his
enemies
)
for
they
know
not
what
they
doe
,
Luke
23.24
.
Socrates
being
perswaded
to
revenge
himselfe
of
a
fellow
that
kicked
him
,
answered
,
if
an
Asse
had
kickt
me
,
should
I
have
set
my
wit
to
his
,
and
kicke
him
againe
;
or
if
a
Mastife
had
bitten
mee
,
would
you
have
me
go
to
Law
with
him
?
And
when
it
was
told
him
another
time
,
that
such
an
one
spake
evill
of
him
,
hee
replyed
;
alas
the
man
hath
not
as
yet
learned
to
speake
well
;
but
I
have
learned
to
contemne
what
he
speakes
.
Diogenes
being
told
that
many
despised
him
,
answered
;
It
is
the
wise
mans
portion
to
suffer
of
fooles
.
Aristotle
,
being
told
that
a
simple
fellow
railed
on
him
,
was
not
once
moved
,
but
said
,
let
him
beate
me
also
being
absent
,
I
care
not
;
we
may
well
suffer
their
words
,
while
God
doth
deliver
us
out
of
their
hands
:
for
if
we
go
on
in
a
silent
constancy
,
say
our
eares
be
beaten
,
yet
our
hearts
shall
be
free
.
And
this
heroicall
resolution
had
Saint
Paul
,
that
chosen
Vessell
;
I
passe
very
little
to
bee
judged
of
you
;
(
meaning
blind
sensualists
)
or
of
mans
judgment
;
hee
that
judgeth
me
is
the
Lord
,
1
Cor.
4.3
,
4.
I
regard
not
(
quoth
Plato
)
what
every
one
saith
,
but
what
he
saith
,
that
seeth
all
things
.
Cato
was
much
ashamed
if
at
any
time
he
had
committed
any
thing
dishonest
,
but
els
,
what
was
reproved
by
opinion
onely
,
never
troubled
him
;
yea
,
when
a
foole
struck
him
in
the
Bath
,
and
after
,
being
sorry
for
it
,
cryed
him
mercy
,
he
would
not
come
so
neare
revenge
,
as
to
acknowledge
he
had
been
wronged
;
Light
injuries
are
made
none
by
a
not
regarding
.
The
ignorant
multitude
among
the
Iewes
,
said
,
that
S.
Iohn
had
a
Devill
,
and
that
Christ
was
a
Glutton
and
a
wine
bibber
;
But
what
saith
he
by
way
of
answer
;
Wisedome
is
justified
of
her
Children
,
Matth.
11.18
,
19.
For
if
the
whole
world
doe
contemne
a
generous
Christian
,
he
will
even
contemne
that
contempt
,
and
not
thinke
it
worthy
a
roome
in
his
very
thoughts
,
that
common
receptacle
or
place
of
entertainement
.
And
indeed
,
he
that
le
ts
loose
his
anger
upon
every
occasion
,
is
like
him
that
lets
go
his
Hawke
upon
every
bayte
.
Besides
,
we
may
apprehend
it
a
wrong
,
when
it
is
none
,
if
we
take
not
heed
:
for
those
things
passe
many
times
for
wrongs
in
our
thoughts
,
which
were
never
meant
so
by
the
heart
of
him
that
speaketh
.
Words
doe
sometimes
fly
from
the
tongue
,
that
the
heart
did
never
hatch
nor
harbour
;
Wherefore
,
unlesse
we
have
proofes
that
carry
weight
and
conviction
with
them
,
let
not
our
apprehension
grow
into
a
suspition
of
evill
;
else
while
we
thinke
to
revenge
an
injury
,
we
may
begin
one
,
and
after
that
repent
our
misconceptions
;
And
it
is
alwaies
seen
,
that
a
good
mans
constructions
are
ever
full
of
charity
and
favour
;
either
this
wrong
was
not
done
,
or
not
with
intent
of
wrong
;
or
if
that
,
upon
misinformation
;
or
if
none
of
these
,
rashnesse
the
●ault
,
or
ignorance
shall
serve
for
an
excuse
.
And
indeed
,
in
things
that
may
have
a
double
sense
,
it
is
good
to
thinke
the
better
was
intended
;
for
so
shall
we
both
keep
our
friends
,
and
quietnesse
.
CHAP.
24.
Because
they
are
rather
to
bee
pittied
than
maligned
,
or
reckoned
of
.
2
BEcause
their
adversaries
are
rather
to
be
contemptuously
pittied
,
than
maligned
or
reckoned
of
;
and
that
whether
we
regard
their
present
,
or
future
estate
.
Concerning
the
present
;
If
a
man
distracted
(
and
so
are
wicked
men
touching
spirituall
things
)
do
raile
on
us
,
wee
are
more
sorry
for
him
,
than
for
our selves
:
let
us
doe
the
like
in
a
case
not
unlike
.
When
Iulian
in
a
mocke
asked
Maris
Bishop
of
Chalcedon
,
why
his
Galilean
god
could
not
helpe
him
to
his
sight
,
he
replyed
,
I
am
contentedly
blind
,
that
I
may
not
see
such
a
Tyrant
as
thou
art
.
Anger
alone
,
were
it
alone
in
them
,
is
certainely
a
kind
of
basenesse
and
infirmity
,
as
well
appeares
in
the
weaknesse
of
those
Subjects
in
whom
it
raigneth
,
as
Children
,
Women
,
Old
folkes
,
sicke
folkes
,
yea
a
soare
disease
of
the
mind
.
Socrates
,
hidding
good
speed
to
a
dogged
fellow
,
who
in
requitall
of
his
kind
salutation
,
returned
him
a
base
answer
,
the
rest
of
his
Company
rayling
on
them
fellow
,
were
reprehended
by
Socrates
,
in
this
manner
;
If
any
one
(
quoth
he
)
should
passe
by
us
diseased
in
his
body
,
or
distracted
in
his
minde
,
should
wee
therefore
bee
angry
?
or
had
wee
not
more
cause
to
bee
filled
with
joy
and
thankefulnesse
,
that
we
our selves
are
in
better
case
?
What
need
we
returne
rayling
for
rayling
?
All
the
harme
that
a
common
Slanderer
can
doe
us
with
his
foule
mouth
,
is
to
shame
himselfe
.
What
neede
had
David
to
loade
himselfe
with
an
unnecessary
weapon
?
one
sword
can
serve
both
his
enemy
and
him
:
Goliahs
owne
weapon
shall
serve
to
behead
the
Master
;
so
this
mans
owne
tongue
●hall
serve
to
accuse
himselfe
,
and
acquit
thee
.
Yea
,
as
David
had
Goliah
to
beare
his
sword
for
him
;
so
thy
very
enemy
shall
carry
for
thee
both
Sword
and
Target
,
even
sufficient
for
defence
,
as
well
as
for
offence
.
Wherefore
in
these
cases
it
hath
beene
usuall
for
Gods
people
,
to
behave
themselves
like
dead
Images
,
which
though
they
be
railed
on
and
reviled
by
their
enemies
,
yet
have
eares
,
and
heare
not
;
mouthes
,
and
speak
not
;
hands
,
and
revenge
not
;
neither
have
they
breath
in
their
nostrils
,
to
make
reply
,
Psal.
115.5
,
6
,
7.
If
you
will
see
it
in
an
example
,
looke
upon
David
;
he
was
as
deafe
and
dumbe
at
reproach
,
as
any
stock
,
or
stone
.
They
that
seek
after
my
life
(
saith
he
)
lay
snares
,
and
they
that
goe
about
to
doe
me
evill
,
talke
wicked
things
all
the
day
(
sure
it
was
their
vocation
to
backbite
and
slander
)
but
I
was
as
deafe
,
&
heard
not
;
and
as
one
dumbe
,
which
doth
not
open
his
mouth
.
I
was
as
a
man
that
heareth
not
,
and
in
whose
mouth
are
no
reproofes
,
Psal.
38.12
,
13.
This
innocent
Dove
was
also
as
wise
as
a
Serpent
,
in
stopping
his
eares
,
and
refusing
to
heare
the
voice
of
these
blasphemous
Inchanters
,
charmed
they
never
so
wisely
.
And
as
touching
their
future
estate
;
Fret
not
thy selfe
(
saith
David
)
because
of
the
wicked
men
,
neither
be
envious
for
the
evill
doers
;
for
they
shall
soone
bee
cut
downe
like
grasse
,
and
shall
wither
as
the
greene
hearbe
,
Psal.
37.1
,
2.
This
doth
excellently
appeare
in
that
remarkable
example
of
Samaria
,
besieged
by
Benhadad
,
and
his
Host
,
2
Kings
7.6
,
7.
And
thus
are
they
to
bee
contemned
and
pittied
while
they
live
;
and
when
they
dye
.
3
After
death
,
the
Lord
knoweth
how
to
deliver
the
godly
out
of
temptation
(
saith
Peter
)
&
to
reserve
the
unjust
unto
the
day
of
judgement
to
be
punished
,
2
Peter
2.9
.
Vpon
this
consideration
,
when
Dionysius
the
Tyrant
had
plotted
the
death
of
his
Master
Plato
,
and
was
defeated
by
Platos
escape
out
of
his
Dominions
;
when
the
Tyrant
desired
him
in
writing
not
to
speake
evill
of
him
,
the
Philosopher
replied
:
That
he
had
not
so
much
idle
time
as
once
to
thinke
of
him
,
knowing
there
was
a
just
God
would
one
day
call
him
to
a
reckoning
.
The
Moone
lookes
never
the
paler
when
Wolves
houle
against
it
;
neither
is
she
the
slower
in
her
motion
,
howbeit
some
Sheepherd
or
Lion
may
watch
them
a
good
turne
.
4
And
lastly
,
if
we
consider
our
owne
future
estate
,
we
have
no
lesse
cause
to
contemne
their
evill
words
;
for
it
is
not
materiall
to
our
well
or
ill
being
,
what
censures
passe
upon
us
;
the
tongues
of
the
living
availe
nothing
to
the
good
or
hurt
of
those
that
lye
in
their
graves
;
they
can
neither
diminish
their
joy
,
nor
yet
adde
to
their
torment
(
if
they
find
any
,
)
there
is
no
Common
Law
in
the
new
Ierusalem
;
their
truth
will
be
received
,
though
either
plaintiffe
or
defendant
speakes
it
.
Nay
,
suppose
they
should
turne
their
words
into
blowes
,
and
(
instead
of
using
their
tongues
)
take
up
their
swords
and
kill
us
,
they
shall
rather
pleasure
than
hurt
us
.
When
Iohn
Baptist
was
delivered
from
a
double
prison
,
of
his
owne
,
of
Herods
,
and
placed
in
the
glorious
liberty
of
the
Sonnes
of
God
,
what
did
he
lose
by
it
?
His
head
was
taken
off
,
that
it
might
be
crowned
with
glory
;
he
had
no
ill
bargaine
of
it
,
they
did
but
hasten
him
to
immortality
:
and
the
Churches
daily
prayer
is
,
Come
Lord
Iesus
,
come
quickly
.
Yea
,
what
said
blessed
Bradford
?
In
Christs
cause
to
suffer
death
,
is
the
way
to
Heaven
on
horseback
;
which
hath
made
some
even
slight
the
sentence
of
death
,
and
make
nothing
of
it
.
It
is
recorded
of
one
Martyr
,
that
hearing
the
sentence
of
his
condemnation
read
,
wherein
was
exprest
many
severall
tortures
,
of
starving
,
killing
,
boyling
,
burning
,
and
the
like
,
which
he
should
suffer
;
he
turnes
to
the
people
,
and
with
a
smiling
countenance
sayes
;
And
all
this
is
but
one
death
:
and
each
Christian
may
say
(
of
what
kinde
soever
his
sufferings
be
,
)
The
sooner
I
get
home
,
the
sooner
I
shall
be
at
ease
.
CHAP.
25.
That
their
expectation
may
not
be
answered
.
3
BEcause
he
will
not
answer
his
enemies
expectation
;
in
which
kind
he
is
revenged
of
his
enemy
,
even
while
he
refuseth
to
revenge
himselfe
.
For
as
there
is
no
such
griefe
to
a
Iester
or
Iugler
,
as
when
he
doth
see
that
with
all
his
jests
,
tricks
,
and
fooleries
,
he
cannot
move
mirth
,
nor
change
the
countenances
of
them
that
see
and
heare
him
;
so
there
can
be
no
greater
vexation
to
a
wicked
and
malitious
enemy
,
then
to
see
thee
no
whit
grieved
nor
moved
at
his
malice
against
thee
;
but
that
thou
dost
so
beare
his
injuries
,
as
if
they
were
none
at
all
.
Yea
,
he
which
makes
the
triall
,
shall
finde
that
his
enemy
is
more
vexed
with
his
silence
,
than
if
he
should
returne
like
for
like
.
Dion
of
Alexandria
was
wont
to
take
this
revenge
of
his
enemies
;
amongst
whom
there
was
one
,
who
perceiving
that
by
injuring
and
reviling
of
him
he
could
not
move
him
to
impatience
,
whereby
he
might
have
more
scope
to
raile
;
went
and
made
away
with
himselfe
,
as
Brusonius
reports
.
And
Mountaine
tels
us
of
a
Citizen
that
having
a
Scould
to
his
Wife
,
would
play
on
his
Drum
when
shee
brawled
,
and
rather
seeme
to
be
pleased
with
it
,
than
angry
;
and
this
for
the
present
did
so
mad
her
,
that
she
was
more
vexed
with
her selfe
,
than
with
him
:
but
when
she
saw
how
it
succeeded
,
and
that
this
would
not
prevaile
,
in
the
end
it
made
her
quite
leave
off
the
same
,
and
prove
a
loving
wife
,
that
so
she
might
overcome
him
with
kindnesse
,
and
win
him
to
her
bow
,
by
bending
as
much
the
other
way
;
that
so
,
like
a
prudent
Wife
,
she
might
command
her
Husband
by
obeying
.
And
whosoever
makes
the
triall
,
shall
finde
,
that
Christian
patience
,
and
magnanimous
contempt
,
will
in
time
either
draine
the
gall
out
of
bitter
spirits
,
or
make
it
more
overflow
to
their
owne
disgrace
:
so
that
the
best
answer
is
either
silence
,
or
laughter
;
or
if
neither
of
these
will
do
,
a
Cudgell
.
The
best
answer
to
words
of
scorne
and
petulancy
,
saith
learned
Hooker
,
is
Isaac's
Apologie
to
his
brother
Ismael
,
the
Apologie
which
patience
and
silence
make
,
(
no
Apologie
)
and
we
have
our
Saviours
president
for
it
:
for
when
false
witnesses
rose
up
and
accused
him
falsely
before
the
Priests
,
Scribes
,
and
Elders
,
it
is
said
,
that
Iesus
held
his
peace
:
that
infinite
wisdome
knew
well
,
how
little
satisfaction
there
would
be
in
answers
,
where
the
Sentence
was
determined
,
where
the
Asker
is
unworthy
,
the
Question
captious
,
words
bootlesse
,
the
best
answer
is
silence
.
Let
our
Answer
then
to
their
Reasons
be
,
No
;
to
their
scoffes
nothing
.
And
yet
when
the
slanders
which
light
on
our
persons
rebound
to
the
discredit
of
our
profession
,
it
behoveth
us
not
to
be
silent
in
answering
truly
,
when
as
our
adversaries
are
eloquent
in
objecting
falsely
;
an
indignity
which
only
toucheth
our
private
persons
,
may
be
dissembled
;
as
Austine
replied
to
Petillian
;
Possumus
esse
in
his
copiosi
pariter
,
sed
nolumus
esse
pariter
vani
.
But
in
the
other
case
,
the
retorting
of
a
poisoned
weapon
into
the
adversaries
owne
breast
,
is
laudable
.
It
is
the
weaknesse
of
some
good
natures
(
the
more
is
the
pitty
)
to
grieve
and
to
be
angry
at
wrongs
received
,
and
thereby
to
give
advantage
to
an
enemy
.
But
what
would
malice
rather
have
,
then
the
vexation
of
them
whom
it
persecutes
?
We
cannot
better
please
an
adversary
,
than
by
hurting
our selves
:
and
this
is
no
other
than
to
humour
envie
,
to
serve
the
turne
of
those
that
maligne
us
,
and
to
draw
on
that
malice
,
whereof
we
are
already
weary
:
whereas
carelessenesse
puts
ill
wil
out
of
countenance
,
and
makes
it
withdraw
it self
in
a
rage
,
as
that
which
doth
but
shame
the
Author
,
without
hurt
of
the
Patient
.
In
a
causelesse
wrong
,
the
best
remedy
is
contempt
of
the
Author
.
CHAP.
26.
Because
it
is
for
our
credit
to
be
evill
spoken
of
by
them
,
and
would
be
a
disparagement
to
have
their
good
word
.
●
.
Reasons
joyntly
respecting
our selves
and
our
enemies
are
two
,
-
1
Because
it
Were
a
disparagement
to
have
their
good
word
.
-
2
Because
it
Is
the
greatest
praise
to
be
dispraised
of
them
.
1
Because
it
were
a
great
disparagement
unto
the
godly
,
if
they
should
have
the
good
word
and
approbation
of
wicked
men
.
2
Secondly
,
because
it
is
the
greatest
praise
unto
the
godly
,
to
be
dispraised
of
the
wicked
.
These
two
reasons
being
neere
of
kinne
,
in
speaking
of
them
I
will
cast
both
into
the
similitude
of
a
Y
,
which
is
joyned
together
at
one
end
,
brancht
in
the
middle
.
And
first
to
joyne
them
both
together
.
The
condemnation
and
approbation
of
wicked
men
,
is
equally
profitable
and
acceptable
to
good
men
:
for
every
word
they
speake
of
the
conscionable
,
is
a
slander
,
whether
it
be
good
or
evill
:
whether
in
praise
or
dispraise
,
his
very
name
is
defiled
by
comming
into
their
mouthes
:
or
if
this
do
not
hold
in
all
cases
,
yet
(
as
a
Reverend
Divine
saith
)
it
is
a
praise
to
the
godly
,
to
be
dispraised
of
the
wicked
;
and
a
dispraise
to
be
praised
of
them
;
their
dispraise
is
a
mans
honour
,
their
praise
his
dishonour
:
so
that
when
deboysed
persons
speake
ill
of
a
man
,
especially
their
Minister
,
the
worse
the
better
;
for
to
be
well
spoken
of
by
the
vicious
,
and
evill
by
the
vertuous
;
to
have
the
praise
of
the
good
,
and
the
dispraise
of
the
bad
,
is
all
one
in
effect
,
as
Salomon
sheweth
;
They
that
forsake
the
Law
(
saith
he
)
praise
the
wicked
;
but
they
that
keepe
the
Law
,
set
themselves
against
them
,
Proverbs
28.4
.
Thus
much
of
both
Reasons
joyntly
,
now
of
each
severally
;
and
First
,
That
it
is
a
disparagement
to
a
godly
man
to
be
well
spoken
of
by
the
wicked
.
When
it
was
told
Antisthenes
,
that
such
an
one
who
was
a
vitious
person
,
spake
good
words
of
him
,
he
answered
,
What
evill
have
I
done
,
that
this
man
speakes
well
of
me
?
To
be
praised
of
evill
men
(
saith
Bion
the
Philosopher
)
is
as
evill
,
as
to
be
praised
for
evill
doing
.
Out
of
which
consideration
our
Saviour
Christ
rejected
the
evill
spirits
testimony
,
which
though
it
were
truth
,
yet
he
would
not
suffer
the
Devill
to
say
,
Thou
art
the
Christ
the
Sonne
of
God
,
or
that
Holy
One
,
but
rebuked
him
sharpely
,
and
injoyned
him
to
hold
his
peace
,
Luke
4.35
.
No
,
he
would
not
suffer
the
Devils
at
another
time
to
say
,
That
they
knew
him
,
Vers.
41.
And
good
reason
,
for
he
knew
that
the
Devils
commendations
would
prove
the
greatest
slander
of
all
.
Neither
would
S.
Paul
suffer
that
maide
which
had
a
spirit
of
Divination
,
to
say
,
he
was
the
Servant
of
the
most
high
God
,
which
shewed
them
the
way
of
salvation
,
Acts
16.17
,
18.
well
knowing
that
Sathan
did
it
to
this
end
,
that
by
his
testimony
and
approbation
,
hee
might
cause
them
(
which
formerly
beleeved
his
doctrine
)
to
suspect
him
for
an
Impostor
and
Deceiver
,
and
that
he
did
his
miracles
by
the
helpe
of
some
Familiar
spirit
.
And
indeed
,
if
the
good
report
of
wicked
men
,
who
are
set
on
worke
by
Sathan
,
did
not
derogate
from
the
godly
,
or
from
the
glory
of
God
,
Sathan
should
bee
divided
against
himselfe
;
and
,
if
Sathan
be
divided
against
himselfe
,
saith
ou●
Saviour
,
how
shall
his
Kingdome
stand
?
Now
wee
know
hee
seeketh
to
advance
his
Ki●●●dome
by
all
possible
meanes
,
and
conseque●●●ly
in
this
.
Wherefore
if
we
enjoy
any
wicked
mans
love
,
and
have
his
good
word
,
we
may
justly
suspect
our selves
are
faulty
in
one
kinde
or
other
;
for
't
is
sure
he
could
not
doe
so
,
except
he
saw
something
in
us
like
himselfe
.
If
every
thing
were
unlike
him
,
how
is
it
possible
he
should
love
us
?
Difference
breeds
disunion
,
and
sweet
congruity
is
the
Mother
of
love
.
This
made
Aristotle
,
when
a
Rakeshame
told
him
,
he
would
rather
be
hanged
by
the
neck
,
than
be
so
hated
of
all
men
as
he
was
,
reply
,
And
I
would
bee
hanged
by
the
neck
,
ere
I
would
be
beloved
of
all
,
as
thou
art
;
And
Phocion
,
to
ask
,
when
the
people
praised
him
,
what
evill
have
I
done
?
It
was
a
just
doubt
in
him
,
and
not
an
unjust
in
any
that
are
vertuous
like
him
,
which
occasioned
one
to
say
;
their
hatred
I
feare
not
,
neither
doe
I
regard
their
good
will
.
Secondly
,
a
wicked
mans
tongue
is
so
far
from
being
a
slander
,
that
it
makes
for
our
credit
,
to
be
evill
spoken
of
by
them
.
To
be
evill
spok●n
of
by
wicked
men
,
saith
Terence
,
is
a
glorious
and
laubable
thing
;
and
another
,
It
is
no
small
credit
with
the
vile
,
to
have
a
vile
estimation
.
As
a
wicked
mans
glory
is
his
shame
;
so
the
godly
mans
shame
(
for
doing
good
)
is
his
glory
:
and
to
be
evill
spoken
of
for
well-doing
,
is
peculiar
to
good
men
,
as
Alexander
used
to
speake
of
Kings
.
Yea
,
saith
Epictetus
,
It
is
the
highest
degree
of
reputation
,
for
a
man
to
heare
evill
when
he
doth
well
.
And
Iob
is
of
his
judgment
,
which
makes
him
say
,
If
mine
adversary
should
write
a
booke
against
me
,
would
I
not
take
it
upon
my
shoulder
,
and
bind
it
as
a
Crowne
unto
me
?
Yes
,
I
would
,
&c.
Iob
31
,
35
,
36
,
37.
And
who
having
the
use
of
Reason
(
especially
sanctified
)
will
not
conclude
)
,
that
Religion
and
holinesse
must
needs
be
an
excellent
thing
,
because
it
hath
such
enemies
as
wicked
men
and
wicked
spirits
?
What
saith
that
Ethnick
in
Seneca
,
in
this
behalfe
;
Men
speake
evill
of
mee
,
but
evill
men
.
It
would
grieve
me
if
Marcus
Cato
,
if
wise
Lae●ius
,
if
the
other
Cato
,
or
either
of
the
Scipioes
should
speake
so
of
me
,
but
this
as
much
comforts
me
:
for
to
be
disliked
of
evill
men
,
is
to
be
praised
for
goodnesse
.
O
happy
art
thou
,
saith
Picus
Mirandula
,
who
livest
well
amongst
the
bad
;
for
thou
shalt
either
win
them
,
or
silence
them
,
or
exasperate
them
.
If
thou
win
them
,
thou
shalt
save
their
soules
,
and
adde
to
thy
owne
glory
;
If
thou
silence
them
,
thou
shalt
diminish
of
their
torment
,
and
prevent
the
contagion
of
their
sin
;
If
thou
exasperate
them
thereby
to
hate
and
traduce
thee
for
thy
goodnesse
,
then
most
happy
,
for
thou
shalt
not
onely
bee
rewarded
according
to
the
good
which
thou
do'st
,
but
much
more
according
to
the
evill
which
thou
sufferest
.
And
S.
Peter
;
If
any
man
suffer
as
a
Christian
(
that
is
,
for
righteousnesse
sake
)
let
him
not
be
ashamed
;
but
let
him
glorifie
God
in
this
behalfe
,
1
Pet.
4.15
,
16.
The
reason
is
given
by
Saint
Austin
,
with
whom
this
speech
was
frequent
;
They
that
backbite
me
,
&c.
do
against
their
wills
increase
my
honour
,
both
with
God
and
good
men
.
Alas
,
the
durty
feet
of
such
Adversaries
,
the
more
they
tread
and
rub
,
the
more
lustre
they
give
the
figure
graven
in
gold
;
their
causeles
aspersions
do
but
rub
our
glory
the
brighter
.
And
what
else
did
Iudas
,
touching
Mary
,
when
he
depraved
her
in
our
Saviours
presence
,
for
pouring
that
pretious
oyntment
on
his
feet
?
Iohn
12.
which
was
the
only
cause
that
in
remembrance
of
her
it
shold
be
spoken
to
her
praise
,
whersoever
the
Gospell
shold
be
preached
throughout
the
whole
world
,
Mar.
14.9
.
O
what
a
glorious
renowne
did
the
Traytors
reproach
occasion
her
?
Now
to
make
some
use
of
this
point
:
If
the
language
of
wicked
men
must
be
read
like
Hebrew
,
backward
,
and
that
all
good
men
doe
so
for
the
most
part
,
it
being
a
sure
rule
,
that
whosoever
presently
gives
credit
to
accusations
,
is
either
wicked
himselfe
,
or
very
childish
in
discretion
;
then
let
us
count
their
slanders
,
scoffes
and
reproaches
the
most
noble
and
honorable
badges
and
ensignes
of
honor
and
innocency
that
can
be
:
And
in
case
we
are
told
that
any
such
person
doth
raile
on
us
,
let
our
answer
be
,
he
is
not
esteemed
,
nor
his
words
credited
of
the
meanest
believer
which
understands
any
thing
of
Satans
wiles
;
And
thus
we
see
,
that
a
man
of
a
good
life
needeth
not
feare
any
who
hath
an
evill
tongue
,
but
rather
rejoyce
therein
;
for
he
shall
be
praised
of
Angels
in
Heaven
,
who
hath
,
by
renouncing
the
world
,
eschewed
the
prayses
of
wicked
men
on
earth
.
CHAP.
27.
Because
our
enemies
may
learne
,
and
be
wonne
by
our
example
.
4
IN
the
fourth
place
,
one
reason
why
we
beare
injuries
so
patiently
,
is
,
That
our
enemies
and
others
may
learne
and
bee
wonne
by
our
example
,
which
oft
prevailes
more
than
precept
:
As
how
many
Infidels
were
wonne
to
the
Christian
Faith
,
by
seeing
Christians
indure
the
flames
so
patiently
?
Wherefore
in
all
things
(
saith
Paul
to
Titus
)
shew
thy selfe
an
example
of
good
workes
,
Tit.
2.7
.
Vnder
the
generall
of
good
workes
is
included
Patience
,
as
one
maine
speciall
.
The
servant
of
the
Lord
must
not
strive
(
saith
Paul
to
Timothy
)
but
must
be
gentle
towards
all
men
,
suffering
the
evill
men
patiently
,
instructing
them
with
meeknesse
that
are
contrary
minded
,
proving
if
God
at
any
time
will
give
them
repentance
,
that
they
may
know
the
truth
,
2
Tim.
2.24
,
25.
Aristippus
being
demanded
,
why
he
tooke
so
patiently
Dionysius
spitting
in
his
face
,
answered
,
the
Fishermen
to
take
a
little
Gudgion
,
doe
abide
to
be
imbrued
with
slime
and
salt
water
;
And
should
not
I
,
a
Philosopher
,
suffer
my selfe
to
be
sprinkled
with
a
little
spittle
,
for
the
taking
of
a
great
Whale
?
A
word
seasonably
given
,
after
we
have
received
an
injury
,
like
a
Rudder
sometimes
steares
a
man
quite
into
another
course
.
The
nature
of
many
men
is
forward
to
accept
of
peace
,
if
it
be
offered
them
,
and
negligent
to
sue
for
it
otherwise
;
They
can
spend
secret
wishes
upon
that
which
shall
cost
them
no
endeavour
;
unlesse
their
enemy
yeelds
first
,
they
are
resolved
to
stand
out
.
But
if
once
their
desire
and
expectation
be
answered
,
the
least
reflection
of
this
warmth
makes
them
yeelding
and
plyable
;
We
need
not
a
more
pregnant
example
then
the
Levites
father
in
Law
;
I
do
not
see
him
make
any
meanes
for
reconciliation
;
but
when
remission
came
home
to
his
doore
,
no
man
could
entertaine
it
more
thankfully
,
seeing
such
a
singular
example
of
patience
,
and
good
condition
in
his
Son
.
When
Iron
meets
with
Iron
,
there
is
a
harsh
and
stubborne
jar
;
but
let
wooll
meet
that
ruffer
mettle
,
this
yeelding
turnes
resistance
into
imbracing
;
Yea
a
man
shall
be
in
more
estimation
with
his
enemy
(
if
ingenious
)
having
vanquisht
him
this
way
,
then
if
he
had
never
been
his
enemy
at
all
.
Thy
greatest
enemy
shall
,
if
he
have
any
sparke
of
grace
,
confesse
ingeniously
to
thee
,
(
as
Saul
once
to
David
)
Thou
art
more
righteous
than
I
,
for
thou
hast
rendred
me
good
,
and
I
have
rendred
thee
evill
.
And
such
a
conquest
is
like
that
which
Euagrius
recordeth
of
the
Romans
,
namely
;
That
they
got
such
a
victory
over
Chosroes
,
one
of
the
Persian
Kings
,
that
this
Chosroes
made
a
Law
;
That
never
after
any
Kings
of
Persia
should
move
war
against
the
Romans
.
Actions
salved
up
with
a
freee
forgivenesse
,
are
as
not
done
:
Yea
,
as
a
bone
once
broken
,
is
stronger
after
well
setting
;
so
is
love
after
such
a
reconcilement
.
But
this
is
not
all
;
for
happily
it
may
(
and
not
a
little
)
further
Gods
glory
,
and
make
Satan
a
looser
:
as
thus
,
let
us
shake
off
their
slanders
,
as
Paul
did
the
Viper
;
and
these
Barbarians
,
which
now
conceive
so
basely
of
Gods
people
,
will
change
their
mindes
,
and
say
we
are
petty
gods
;
Yea
,
will
they
say
,
surely
theirs
is
a
good
,
and
holy
,
and
operative
Religion
,
that
thus
changes
and
transformes
them
into
new
Creatures
.
The
hope
whereof
should
make
us
thinke
no
indeavour
too
much
.
For
if
Zopyrus
the
Persian
was
content
(
and
that
voluntarily
)
to
sustaine
the
cutting
off
his
nose
,
eares
,
and
lips
,
to
further
the
enterprize
of
his
Lord
Darius
against
proud
Babylon
;
what
should
a
Christian
be
willing
to
suffer
,
that
the
Lord
of
Heaven
and
Earths
cause
may
be
furthered
against
proud
Lucifer
,
and
all
the
powers
of
darknesse
?
But
suppose
thy
patient
yeelding
produceth
no
such
effect
,
as
may
answer
these
or
the
like
hopes
,
yet
have
patience
still
,
and
that
for
two
reasons
.
-
1
First
,
seeme
you
to
forget
him
,
and
he
will
the
sooner
remember
himselfe
.
-
2
It
oft
fals
out
,
that
the
end
of
passion
is
the
beginning
of
repentance
.
Therefore
if
not
for
his
sake
,
yet
at
least
for
thy
owne
sake
be
silent
;
and
then
in
case
thou
hearest
further
of
it
from
another
,
if
ill
,
beware
of
him
,
but
condemne
him
not
,
untill
thou
hearest
his
owne
Apologie
,
for
Who
judgement
gives
,
and
will
but
one
side
heare
,
Though
he
judge
right
,
is
no
good
Iusticer
.
CHAP.
28.
Because
they
will
not
take
Gods
Office
out
of
his
hand
.
5.
Reasons
in
regard
of
God
are
three
.
The
-
1
hath
respect
to
his
Office
.
-
2
hath
respect
to
his
Commandement
.
-
3
hath
respect
to
his
Glory
.
Reason
,
1
Because
he
will
not
take
Gods
Office
out
of
his
hand
,
who
saith
,
avenge
not
your selves
,
but
give
place
unto
wrath
,
for
vengeance
is
mine
,
and
I
will
repay
it
,
Rom.
12.19
.
Peter
speaking
of
our
Saviour
Christ
,
saith
,
When
hee
was
reviled
,
hee
reviled
not
againe
;
when
hee
suffered
,
hee
threatned
not
,
but
committed
it
to
him
that
judgeth
righteously
,
1
Peter
2.23
.
And
the
holy
Prophet
of
himselfe
,
I
returne
not
reviling
for
reviling
,
for
on
thee
,
O
Lord
,
do
I
wait
,
thou
wilt
heare
me
,
my
Lord
,
my
God
;
meaning
,
if
I
call
to
thee
for
a
just
revenge
,
Psal.
38.13
,
14
,
15.
If
the
Lord
see
it
meet
that
our
wrongs
should
be
revenged
instantly
,
he
will
do
it
himselfe
;
as
he
revenged
the
Israelites
upon
the
Aegyptians
:
and
so
that
all
standers
by
shall
see
their
fault
,
in
their
punishment
,
with
admiration
.
Now
I
know
,
saith
Iethro
,
that
the
Lord
is
greater
than
all
the
gods
;
for
as
they
have
dealt
proudly
with
them
,
so
are
they
recompenced
,
Exod.
18.11
.
And
as
once
he
revenged
Davids
cause
upon
Nabal
,
For
about
ten
dayes
after
the
Lord
smote
Nabal
that
he
died
,
saith
the
Text
:
and
it
followes
,
when
David
heard
that
Nabal
was
dead
,
he
said
,
Blessed
bee
the
Lord
,
that
hath
judged
the
cause
of
my
rebuke
at
the
hand
of
Nabal
,
and
hath
kept
his
servant
from
evill
;
for
the
Lord
hath
recompenced
the
wickednesse
of
Nabal
upon
his
owne
head
,
1
Sam.
25.38
,
39.
And
that
infinite
wrong
of
railing
Shimei
,
being
left
to
the
Lord
,
he
did
revenge
it
;
in
giving
Shimei
up
to
such
a
stupidity
,
that
he
ran
himselfe
wilfully
upon
his
owne
deserved
and
shamefull
death
.
And
if
the
Lord
thus
revenge
the
cause
of
Davids
personall
wrong
,
much
more
will
he
revenge
his
owne
cause
:
for
in
this
case
I
may
say
to
every
childe
of
God
which
suffereth
for
Religion
sake
,
as
Iahaziel
by
the
Spirit
of
God
said
unto
all
Iudah
,
the
inhabitants
of
Ierusalem
,
and
King
Iehosaphat
;
The
battell
is
not
yours
,
but
Gods
,
wherefore
you
shall
not
need
to
fight
in
this
battell
,
stand
still
,
move
not
,
and
behold
the
salvation
of
the
Lord
towards
you
,
2
Chron.
20.15
,
17.
Yea
,
it
stands
upon
Christs
honour
to
maintaine
those
that
are
in
his
worke
.
I
but
,
saith
the
weake
Christian
,
I
am
so
wronged
,
reviled
,
and
slandered
,
that
it
would
make
a
man
speake
,
like
Aeagles
that
famous
wrestler
,
that
never
spake
before
in
his
life
.
Answer
,
There
is
no
such
necessity
.
For
first
:
Who
ever
was
,
that
was
not
slandered
?
Secondly
:
let
him
speake
evill
of
thee
,
yet
others
shall
not
beleeve
him
;
or
if
the
evill
and
ignorant
do
;
yet
report
from
wise
and
good
men
shall
speake
thee
vertuous
.
Yea
,
Thirdly
:
though
of
some
the
slanderer
be
beleeved
for
a
while
,
yet
at
last
thy
actions
will
out-weigh
his
words
;
and
the
disgrace
shall
rest
with
the
intender
of
the
ill
.
The
constancy
of
a
mans
good
behaviour
vindicates
him
from
ill
report
:
how
ever
,
revenge
not
thy selfe
in
any
case
:
for
by
revenging
thine
owne
quarrell
,
thou
makest
thy selfe
,
both
the
Iudge
,
the
Witnesse
,
the
Accuser
,
and
the
Executioner
.
If
thou
wilt
see
what
God
hath
done
,
and
what
he
can
and
will
do
,
if
there
be
like
need
:
heare
what
Ruffinus
and
Socrates
write
of
Theodosius
in
his
warres
against
Eugenius
.
When
this
good
Christian
Emperour
saw
the
huge
multitude
that
was
comming
against
him
,
and
that
in
the
sight
of
man
there
was
apparent
overthrow
at
hand
,
he
gets
him
up
into
a
place
eminent
,
and
in
the
sight
of
all
the
Army
fals
downe
prostrate
upon
the
Earth
,
beseeching
GOD
,
if
ever
hee
would
looke
upon
a
●infull
creature
,
to
helpe
him
at
this
time
of
greatest
need
:
whereupon
there
arose
suddenly
such
a
mighty
winde
,
that
it
blew
the
Darts
of
the
enemies
back
upon
themselves
,
in
such
a
wonderderfull
manner
,
that
Eugenius
with
all
his
Host
was
cleane
discomfited
,
and
seeing
the
power
of
Christ
so
fight
for
his
people
,
was
forced
in
effect
to
cry
out
,
as
the
Aegyptians
did
,
God
is
in
the
cloud
,
and
he
fighteth
for
them
.
Thus
God
either
preventeth
our
enemies
,
as
here
he
did
;
or
delivereth
his
servants
out
of
persecution
,
as
he
did
Peter
;
or
else
if
hee
crowneth
them
with
Martyrdome
,
as
he
did
Stephen
;
hee
will
in
his
Kingdome
of
Glory
give
them
instead
of
this
bitter
a
better
inheritance
;
pro
veritate
morientes
,
cum
veritate
viventes
.
Wherefore
in
this
and
all
other
ca●es
,
cast
thy
burden
upon
the
LORD
,
and
say
with
the
Kingly
Prophet
,
I
will
lay
me
downe
in
peace
,
for
it
is
thou
Lord
only
that
makest
me
dwell
in
safety
.
CHAP.
29.
Because
they
have
respect
unto
Gods
Commandement
.
2
BEcause
they
have
respect
unto
Gods
Commandement
,
who
saith
,
By
your
patience
possesse
your
soules
,
Luke
21.19
.
Be
patient
towards
all
men
,
1
Thess.
5.14
.
And
Let
your
patient
minde
bee
knowne
unto
all
men
,
Phil.
4.5
.
See
,
saith
Paul
,
that
none
recompence
evill
for
evill
unto
any
man
,
1
Thes.
5.15
.
And
againe
,
Be
not
overcome
with
evill
,
but
overcome
evill
with
goodnesse
,
Rom.
12.21
.
Yea
,
saith
our
Saviour
,
Love
your
enemies
,
do
well
to
them
that
hate
you
,
blesse
them
that
curse
you
,
and
pray
for
them
which
hurt
you
,
Luke
6
,
27
,
28.
And
in
case
thine
enemy
hunger
,
instead
of
adding
to
his
affliction
give
him
bread
to
eat
;
if
the
thirst
,
give
him
water
to
drinke
,
or
else
thou
breakest
Gods
commandement
touching
patience
,
Pro.
25.21
.
Rom.
12.20
.
and
consequently
art
in
the
sight
of
God
a
transgressor
of
the
whole
Law
;
and
standest
guilty
of
the
breach
of
every
Commandement
Iames
2.10
,
11.
We
know
the
frantick
man
,
though
he
be
sober
eleaven
moneths
of
the
yeare
,
yet
if
he
rage
one
,
he
cannot
avoide
the
imputation
of
madnesse
:
If
so
,
let
our
revenge
be
like
that
of
Elisha's
to
the
Amorites
,
instead
of
smiting
them
,
set
bread
and
water
before
them
.
Or
like
that
of
Pericles
,
who
as
Plutarch
reports
,
when
one
had
spent
the
day
in
railing
upon
him
at
his
owne
dore
,
lest
he
should
go
home
in
the
dark
,
caused
his
man
to
light
him
with
a
Torch
.
And
to
do
otherwise
is
Ammonite-like
,
to
intreat
those
Embassadours
ill
,
which
are
sent
in
kindnesse
and
love
:
for
these
afflictions
are
Gods
Embassadours
,
and
to
handle
them
ruffely
,
yea
,
to
repine
or
grudge
against
them
,
is
to
intreat
them
evill
.
And
certainly
,
as
David
tooke
it
not
well
when
the
Ammonites
ill
intreated
his
Embassadours
;
so
God
will
not
take
the
like
well
from
thee
,
1
Chron.
19.
But
secondly
,
as
the
Law
of
God
binds
us
to
this
,
so
doth
the
Law
of
Nature
:
Whatsoever
you
would
that
men
should
doe
unto
you
,
even
so
doe
you
unto
them
,
Mat.
7.12
.
Our
Saviour
doth
not
say
,
doe
unto
others
,
as
others
do
unto
you
;
but
as
you
would
have
others
doe
unto
you
.
Now
if
we
have
wronged
any
man
,
we
desire
that
hee
should
forgive
us
,
and
therefore
we
must
forgive
him
,
Lex
Tu●●nois
was
never
a
good
Christian
Law
.
If
I
forgive
not
,
I
shall
not
bee
forgiven
,
Marke
,
11.26
.
So
to
say
of
our
Enemies
,
as
Sampson
once
of
the
Philistines
▪
Even
as
they
did
unto
mee
,
so
have
I
done
unto
them
,
is
but
an
ill
plea.
For
the
Law
of
God
,
and
the
Law
of
Nature
forbids
it
;
and
doth
not
the
Law
of
Nations
also
?
Yes
,
throughout
the
whole
world
,
either
they
have
no
Law
,
or
else
a
Law
to
prohibit
men
from
revenging
themselves
.
Oppression
or
injury
may
not
be
righted
by
violence
,
but
by
Law
:
the
redresse
of
evill
by
a
person
unwarranted
,
is
evill
.
Ob.
But
thou
wilt
say
,
the
Law
doth
not
provide
a
just
remedy
in
all
cases
of
injury
,
especially
in
case
of
reproach
and
slander
,
which
is
now
the
Christians
chiefe
suffering
;
or
if
in
part
it
doth
,
yet
he
that
is
just
cannot
be
quit
in
one
Terme
or
two
.
Nay
,
if
he
have
right
in
a
yeare
,
it
is
counted
quick
dispatch
;
●nd
he
is
glad
that
he
met
with
such
a
speedy
Lawyer
.
Answ.
If
thou
knowest
the
remedy
to
be
worse
than
the
disease
,
I
hope
thou
wilt
leave
it
,
and
commit
thy
cause
to
God
,
who
,
(
if
thou
wilt
give
him
the
like
time
)
will
cleare
thy
innocency
,
and
cost
th●e
nothing
.
When
wee
have
suffered
some
evill
,
the
flesh
,
our
owne
wisdome
,
like
the
King
of
Israel
,
2
Kings
6.21
.
will
bid
us
returne
evill
to
the
doer
;
but
the
Spirit
or
wisdome
of
God
,
like
Elisha
,
opposeth
,
and
bids
us
returne
him
good
,
notwithstanding
him
evill
:
But
the
flesh
will
reply
;
he
is
not
worthy
to
be
forgiven
;
I
but
saith
the
Spirit
,
Christ
is
worthy
to
be
obeyed
,
who
hath
commanded
thee
to
forgive
him
.
Now
whethers
counsell
wilt
thou
follow
?
It
is
not
alwayes
good
to
take
our
own
counsell
;
our
owne
wit
often
hunts
us
into
the
snares
,
that
above
all
we
would
sh●n
.
We
oft
use
meanes
of
preservation
,
and
they
prove
destroying
ones
.
Againe
,
we
take
courses
to
ruine
us
,
and
they
prove
meanes
of
safety
.
How
many
flying
from
danger
have
met
with
death
?
And
on
the
otherside
,
found
protection
even
in
the
very
jawes
of
mischiefe
,
that
God
alone
may
have
the
glory
.
It
fell
out
to
bee
part
of
Mithridates
misery
,
that
he
had
made
himselfe
unpoysonable
.
All
humane
wisdome
is
defective
;
nor
doth
the
Fooles
Bolt
ever
misse
:
whatsoever
man
thinketh
to
doe
,
in
contrariety
is
by
God
turned
to
bee
an
helpe
of
hastning
the
end
hee
hath
appointed
him
.
We
are
governed
by
a
power
that
we
cannot
but
obey
,
our
mindes
are
wrought
against
our
mindes
to
alter
us
.
In
briefe
;
man
is
oft
his
owne
Traitor
,
and
maddeth
to
undoe
himselfe
.
Wherefore●
take
the
Spirits
and
the
words
direction
,
Render
good
for
evill
,
and
not
like
for
like
,
though
it
be
with
an
unwilling
willingnesse
:
as
the
Merchant
casteth
his
goods
over-board
;
and
the
Patient
suffers
his
arme
or
leg
to
be
cut
off
;
and
say
with
thy
Saviour
,
Neverthelesse
,
not
my
will
,
but
thy
will
be
done
.
But
yet
more
to
induce
thee
hereunto
,
consider
in
the
last
place
,
That
to
avenge
thy selfe
is
both
to
lose
Gods
protection
,
and
to
incur
his
condemnation
.
We
may
be
said
to
be
out
of
his
protection
,
when
we
are
out
of
our
way
which
he
hath
set
us
;
he
hath
promised
to
give
his
Angels
charge
over
us
,
to
keepe
us
in
all
our
wayes
,
Psal.
91.11
.
that
is
,
in
the
wayes
of
obedience
,
or
the
wayes
of
his
Commandements
.
But
this
is
one
of
the
devils
wayes
,
a
way
of
sin
and
disobedience
,
and
therefore
hath
no
promise
or
assurance
of
protection
:
yea
,
if
we
want
his
word
,
in
vaine
we
looke
for
his
aide
;
weftes
and
strayes
,
we
know
,
are
properly
due
to
the
Lord
of
the
Soyle
.
And
then
if
in
case
there
shall
happen
any
thing
amis●e
,
through
thy
taking
revenge
,
what
mayest
thou
not
expect
to
suffer
,
and
in
thy
suffering
what
comfort
canst
thou
have
?
Whereas
if
God
bring
us
into
crosses
,
he
will
be
with
us
in
those
crosses
,
&
at
length
bring
us
out
of
them
more
refined
.
You
may
observe
,
there
is
no
such
Coward
,
none
so
valiant
as
the
beleever
:
without
Gods
warrant
he
dares
do
nothing
;
with
it
,
any
thing
.
Why
,
first
a
calling
is
a
good
warrant
,
and
it
cannot
want
danger
to
goe
unsent
:
sinne
is
the
sting
of
all
troubles
;
pull
out
the
sting
,
and
deride
the
malice
of
the
Serpent
.
Yea
,
let
death
happen
,
it
shall
not
happen
amisse
;
for
the
assurance
of
Gods
call
and
protection
,
when
a
mans
actions
are
warranted
by
the
Word
,
will
even
take
away
the
very
feare
of
death
:
for
death
(
as
a
Father
well
notes
)
hath
nothing
terrible
,
but
what
our
life
hath
made
so
.
He
that
hath
lived
well
,
is
seldome
unwilling
to
dye
,
life
or
death
is
alike
welcome
unto
him
;
for
he
knowes
,
whiles
he
is
here
,
God
will
protect
him
;
and
when
he
goes
hence
,
God
will
receive
him
.
Whereas
he
that
hath
lived
wickedly
,
had
rather
lose
any
thing
,
even
his
soule
,
than
his
life
:
whereby
he
tels
us
,
though
his
tongue
expresse
it
not
,
that
he
expects
a
worse
estate
hereafter
.
How
oft
doth
guiltinesse
make
one
avoide
,
what
another
would
wish
in
this
case
?
Yea
,
death
was
much
facilitated
by
the
vertues
of
a
well-led
life
,
even
in
the
Heathen
.
Aristippus
,
as
I
take
it
,
(
though
I
may
be
mistaken
)
told
the
Sailers
(
that
wondred
why
he
was
not
,
as
well
as
they
,
afraid
in
a
storme
)
that
the
ods
was
much
;
for
they
feared
the
torments
due
to
a
wicked
life
,
and
he
expected
the
reward
of
a
good
one
.
It
s
a
sollid
and
sweet
reason
,
being
rightly
applyed
.
Vice
drawes
death
with
a
horrid
looke
,
with
a
whip
,
and
flames
,
and
terrors
,
but
so
doth
not
vertue
.
And
thus
much
to
prove
that
the
godly
indure
reproaches
and
persecutions
patiently
,
because
God
hath
commanded
them
so
to
doe
.
CHAP.
30.
That
they
are
patient
in
suffering
of
wrongs
,
for
Gods
glory
.
THe
childe
of
God
is
patient
in
suffering
of
wrongs
,
for
Gods
glory
;
lest
Philosophy
should
seem
more
operative
in
her
Disciples
,
than
Divinity
in
hers
;
lest
nature
and
infidelity
should
boast
it selfe
against
Christianity
.
It
is
a
saying
of
Seneca
,
He
that
is
not
able
to
set
light
by
a
sottish
injury
,
is
no
Disciple
of
Philosophy
.
And
the
examples
before
rehearsed
shew
,
that
Socrates
,
Plato
,
Aristippus
,
Aristotle
,
Diogenes
,
Epictetus
,
Philip
of
Macedon
,
Dion
of
Alexandria
,
Agathocles
,
Antigonus
,
&
Caesar
,
were
indued
with
rare
and
admirable
patience
;
whereunto
I
will
adde
foure
other
examples
:
Philip
of
Macedon
asking
the
Embassadours
of
Athens
how
he
might
most
pleasure
them
,
received
this
answer
,
It
were
the
greatest
pleasure
to
Athens
,
that
could
be
,
if
you
would
hang
your selfe
;
yet
was
not
moved
a
jot
,
for
all
his
might
was
answerable
to
his
patience
:
why
?
he
cared
not
so
much
to
revenge
the
evill
,
as
to
requite
the
good
.
Polaemon
was
not
so
much
as
appalled
at
the
by
ting
of
a
Dog
that
tooke
away
the
brawne
or
calfe
of
his
leg
;
nor
Harpalus
,
to
see
two
of
his
sons
laid
ready
drest
in
a
silver
Charger
,
when
Astiages
had
bid
him
to
supper
.
And
lastly
,
when
it
was
told
Anaxagoras
(
as
I
take
it
)
that
he
was
condemned
to
die
,
&
that
his
children
were
already
executed
,
hee
was
able
to
make
this
answer
,
As
touching
,
said
he
,
my
condemnation
,
nature
hath
given
like
sentence
both
of
my
condemners
&
me
;
and
as
touching
my
children
,
I
knew
before
that
I
had
begot
mortall
creatures
.
But
what
of
all
this
?
Let
every
naturall
man
know
,
that
a
continued
patience
may
be
different
from
what
is
goodnesse
:
yea
,
let
the
vertues
of
all
these
Philosophers
be
extracted
into
one
essence
,
and
that
spirit
powred
into
one
man
,
this
Philosopher
must
be
acknowledged
to
fall
short
of
a
compleate
Christian
guided
by
the
Spirit
of
God
.
Or
if
you
wil
gather
out
of
Histories
the
magnanimity
of
Hector
,
of
Alexander
,
of
Caesar
,
of
Scipio
,
and
of
Scaevola
,
put
them
to
the
rest
;
yet
for
patience
and
constancy
,
they
come
not
neere
that
one
president
laid
downe
in
the
example
of
that
holy
man
Iob
,
&
other
servants
of
God
in
succeeding
ages
;
and
that
in
five
maine
particulars
.
-
1
One
notable
difference
betwene
the
patience
of
a
Philosopher
and
a
Christian
is
,
They
lacked
a
pure
heart
,
which
is
the
Fountaine
of
all
well
doing
.
-
2
Whatsoever
they
did
,
was
either
out
of
pride
to
purchase
fame
to
themselves
,
thinking
their
patient
suffering
a
kinde
of
merit
,
or
for
some
other
by
respect
:
whereas
the
childe
of
God
doth
it
in
obedience
to
the
Commandement
,
and
thinkes
when
he
hath
done
that
,
he
fals
far
short
of
performing
his
duty
.
-
3
The
aime
and
end
of
a
Christians
patience
is
Gods
glory
;
of
a
Philosophers
,
nothing
lesse
:
for
how
can
they
aime
at
his
glory
,
whom
they
doe
not
so
much
as
know
?
And
vertues
are
to
be
judged
,
not
by
their
actions
,
but
by
their
ends
.
-
4
The
one
doth
it
in
faith
,
which
only
crownes
good
actions
;
the
other
without
.
The
want
of
which
,
made
all
their
vertues
but
Splendid●
peccata
,
shining
and
glistering
sins
,
sins
,
as
it
were
,
in
a
silken
Roabe
.
-
5
The
Philosopher
,
and
so
all
civill
and
morall
men
,
can
forbeare
;
the
Christian
forgive
;
they
pardon
their
enemies
,
wee
love
ours
,
pray
for
them
,
and
returne
good
for
evill
.
And
if
not
,
we
no
whit
savour
of
Heaven
:
For
if
you
love
them
which
love
you
(
saith
our
Saviour
)
what
thankes
shall
you
have
,
for
even
the
sinners
doe
the
same
?
(
such
as
see
not
beyond
the
clouds
of
humane
reason
)
But
I
say
unto
you
which
heare
,
Love
your
enemies
,
doe
well
to
them
that
hate
you
,
Luke
6.27
,
32
,
33.
shewing
,
that
if
wee
will
ever
hope
for
good
our selves
,
we
must
returne
good
for
evill
unto
others
.
And
the
better
to
teach
us
this
lesson
,
he
practised
it
himselfe
,
adding
example
to
precept
;
for
when
the
Iewes
were
crucifying
of
him
,
be
at
the
same
time
(
though
the
torments
of
his
passion
were
intolerable
,
incomparable
,
unconceiveable
)
solliciteth
God
for
their
pardon
,
Luke
23.34
.
And
this
likewise
is
the
practise
of
the
Saints
,
who
strive
to
imitate
their
Master
in
all
things
which
he
did
as
man
:
S.
Stephen
,
at
the
instant
while
his
enemies
were
stoning
of
him
,
kneeled
downe
and
prayed
,
Lord
lay
not
this
sin
to
their
charge
,
Acts
7.60
.
Where
is
one
thing
very
remarkable
;
he
stood
when
he
prayed
for
himselfe
,
but
kneeled
when
he
prayed
for
his
enemies
;
hereby
shewing
the
greatnesse
of
their
impiety
,
which
easily
could
not
be
forgiven
,
as
also
the
greatnesse
of
his
piety
.
It
were
easie
to
abound
in
examples
of
this
kinde
;
how
often
did
Moses
returne
good
unto
Pharaoh
for
his
evill
,
in
praying
and
prevailing
with
God
for
him
,
to
the
removall
of
nine
severall
plagues
,
notwithstanding
his
cruell
oppression
?
And
David
,
what
could
he
have
done
for
Saul
,
that
he
left
undone
,
notwithstanding
he
so
cruelly
persecuted
him
,
and
hunted
after
his
life
.
But
what
doe
I
tell
them
of
these
transcendent
examples
?
when
I
never
yet
heard
or
read
of
that
Philosopher
,
which
could
parallell
Doctor
Cooper
,
Bishop
of
Lincolne
,
in
an
act
of
patient
suff●ring
,
who
,
when
his
wife
had
burnt
all
his
Noates
,
which
he
had
been
eight
yeares
a
gathering
,
lest
he
should
kill
himselfe
with
overmuch
study
,
(
for
she
had
much
a
doe
to
get
him
to
his
meales
)
shewed
not
the
least
token
of
passion
,
but
onely
replied
,
Indeed
wife
it
was
not
well
done
,
so
falling
to
worke
againe
,
was
eight
yeares
more
in
gathering
the
same
Notes
,
wherewith
he
composed
his
Dictionary
:
which
example
,
I
confesse
,
more
admires
me
,
than
any
that
ever
I
heard
of
from
a
man
not
extraordinarily
and
immediately
inspired
and
assisted
by
the
Holy
Ghost
:
and
●ure
he
that
could
indure
this
,
could
indure
any
thing
,
whether
in
body
,
goods
,
or
good
name
.
I
know
there
are
some
men
(
or
rather
two
legged
Beasts
)
that
esteeme
no
more
of
Bookes
and
Notes
,
than
Esops
Cocke
did
of
the
Pearle
hee
found
;
and
these
accordingly
will
say
,
this
was
nothing
in
comparison
of
what
they
suffer
;
as
when
once
a
Hot
spur
was
perswaded
to
be
patient
as
Iob
was
,
he
replyed
,
What
doe
you
tell
me
of
Iob
?
Iob
never
had
any
suits
in
Chauncery
.
And
thus
you
see
in
the
first
place
,
that
Nature
hath
but
a
slow
foot
to
follow
Religion
close
at
the
heeles
;
that
grace
and
faith
transcends
reason
,
as
much
as
reason
doth
sense
;
that
patience
(
rightly
so
called
)
is
a
Prerogative
royall
,
peculiar
to
the
Saints
.
It
is
well
if
Philosophy
have
so
much
wisdome
,
as
to
stand
amazed
at
it
.
2
That
it
is
not
true
Christian
patience
,
except
it
flow
from
a
good
heart
.
Secondly
,
Be
done
in
obedience
to
Gods
command
.
Thirdly
,
That
we
aime
at
Gods
glory
in
our
sufferings
.
Fourthly
,
That
it
bee
done
in
faith
.
Fifthly
,
That
we
forgive
,
as
well
as
forbeare
;
yea
,
love
,
pray
for
,
and
returne
good
to
our
enemies
for
their
evill
:
which
being
so
,
what
hath
the
hot-spur
to
say
for
himselfe
?
And
what
will
become
of
him
,
if
he
repent
not
,
who
can
afford
no
time
to
argue
,
but
to
execute
?
Yea
,
what
hath
the
more
temperate
worldling
to
say
for
himselfe
,
who
hath
some
small
peece
of
reason
for
his
guide
?
arguing
thus
,
I
would
rather
make
shew
of
my
passions
,
than
smother
them
to
my
cost
,
which
being
vented
and
exprest
,
become
more
languishing
and
weake
;
better
it
is
to
let
its
point
worke
outwardly
,
than
bend
it
against
our selves
;
and
in
reason
,
Tallying
of
injuries
is
but
justice
.
To
which
I
answer
,
it
is
not
reason
,
especially
carnall
reason
,
but
Religion
,
which
all
this
while
hath
beene
disputed
of
,
which
is
Divine
and
supernaturall
;
and
that
teacheth
how
good
must
be
returned
for
evill
,
and
that
we
should
rather
invite
our
enemy
to
do
us
more
wrong
,
than
not
to
suffer
the
former
with
patience
;
as
our
Saviours
words
doe
imply
:
If
(
saith
he
)
they
strike
thee
on
the
one
cheeke
,
turne
to
him
the
other
also
;
If
they
sue
thee
at
the
Law
,
and
take
away
thy
Coate
,
let
him
have
thy
Cloake
also
,
Matth.
5.39
,
40.
Indeed
,
the
difficulty
of
the
duty
,
the
seeming
danger
and
want
of
faith
in
carnal
men
,
weakneth
the
force
of
the
strongest
reasons
;
for
no
more
among
Ruffins
●ut
a
word
and
a
blow
,
among
civill
men
a
word
and
a
Writ
can
you
expect
.
But
as
thrice
Noble
Nehemiah
said
to
that
false
Belly-god
betraying-Priest
Shemaiah
,
should
such
a
man
〈◊〉
●lee
?
So
the
true
Christian
will
encounter
all
discouragements
and
frightning
Alarums
thus
;
should
such
a
man
as
I
feare
to
doe
that
which
my
Master
,
King
,
and
Captaine
,
Christ
Iesus
hath
commanded
me
,
which
is
of
more
necessity
than
life
it selfe
.
Here
also
,
if
it
were
as
orderly
as
pertinent
,
I
might
take
occasion
to
shew
another
peculiar
&
proper
adjunct
belonging
to
the
patience
of
a
Christan
,
which
a
Philosopher
may
sooner
envie
than
imitate
;
yea
,
it
must
put
him
besides
his
reason
,
before
hee
can
conceive
it
possible
,
namely
,
That
a
Christian
rejoyceth
in
his
sufferings
:
We
rejoyce
in
tribulation
(
saith
Saint
Paul
,
)
knowing
that
tribulation
bringeth
forth
patience
,
and
patience
experience
,
and
experience
hope
,
&c.
Rom.
5.3
.
Yea
,
S.
Iames
goeth
yet
further
,
and
saith
,
My
brethren
,
count
it
exceeding
joy
,
when
ye
fall
into
divers
temptations
;
knowing
that
the
trying
of
your
faith
bringeth
forth
patience
,
and
let
patience
have
her
perfect
worke
,
that
ye
may
be
perfect
and
intire
,
lacking
nothing
,
Iames
1.3
,
4.
But
because
this
path
leads
from
the
way
of
my
intended
discourse
,
come
we
to
the
sixteenth
Reason
.
CHAP.
31.
That
they
may
follow
Christs
example
,
and
imitate
the
patience
of
the
Saints
in
all
Ages
.
16.
Reason
.
●
IN
the
sixth
and
last
place
,
they
beare
the
slanders
and
reproaches
of
wicked
●●n
patiently
,
that
they
may
follow
Christs
example
,
and
imitate
the
patience
of
the
Saints
in
all
ages
.
Christ
also
suffered
for
you
(
saith
S.
Peter
)
leaving
you
an
example
,
that
you
should
follow
his
steps
,
1
Pet.
2.21
.
And
it
is
written
of
him
,
that
he
was
oppressed
and
afflicted
,
yet
did
he
not
open
his
mouth
;
he
was
brought
as
a
Sheepe
to
the
slaughter
,
and
as
a
Sheepe
before
the
Shearer
is
dumbe
,
so
opened
hee
not
his
mouth
,
Isaiah
53.7
.
When
hee
was
reviled
,
he
reviled
not
againe
,
when
he
suffered
he
threatned
not
,
1
Peter
2.23
.
He
was
called
of
his
enemies
,
Conjurer
,
Samaritane
,
Wine-bibber
,
&c.
was
scoft
at
,
scorned
,
scourged
,
and
yet
he
suffered
all
for
us
;
to
the
end
he
might
leave
us
an
example
,
that
wee
should
follow
his
steps
.
When
the
Iewes
cried
out
,
crucifie
him
,
hee
out
cries
,
Father
,
pardon
them
;
being
beaten
with
Rods
,
crowned
with
Thornes
,
pierced
with
Nailes
,
nailed
to
the
crosse
,
filled
with
reproaches
,
as
unmindful
of
all
his
great
griefes
,
he
prayeth
for
his
persecutors
,
and
that
earnestly
,
Father
forgive
them
.
Pendebat
,
&
tamen
petebat
,
as
S.
Augustine
sweetly
.
O
patient
and
compassionate
love
!
Thus
Christ
upon
the
crosse
,
as
a
Doctor
in
his
chaire
,
read
to
us
all
a
lectu●e
of
patience
;
for
his
actions
are
our
instructions
:
Learne
we
therefore
from
him
,
to
suffer
-
Innocently
.
-
Patiently
.
Wilt
thou
,
saith
one
,
looke
to
raigne
,
and
not
expect
to
suffer
?
Why
Christ
himselfe
went
not
up
to
his
glory
,
untill
first
hee
suffered
paine
:
Or
wilt
thou
,
saith
S.
Cyprian
,
be
impatient
,
by
seeking
present
revenge
upon
thine
enemies
,
when
Christ
himselfe
is
not
yet
revenged
of
his
enemies
?
Do
thou
beare
with
others
,
God
beares
with
thee
;
is
there
a
too
much
which
thou
canst
suffer
for
so
patient
a
Lord
?
But
to
go
on
;
wilt
thou
follow
Gods
example
?
Then
note
,
whereas
Christ
hath
in
many
particulars
commanded
us
to
follow
his
example
,
yet
in
no
place
,
saith
S.
Chrysostome
,
he
inferreth
we
should
be
like
our
heavenly
Father
,
but
in
doing
good
to
our
enemies
.
And
therein
resemble
wee
the
whole
three
Persons
in
Trinity
.
God
was
only
in
the
stil
winde
,
Christ
is
compared
to
a
Lambe
,
the
Holy
Ghost
to
a
Dove
.
Now
if
we
will
resemble
these
three
persons
,
we
must
be
softly
,
Lambes
,
Doves
;
but
if
on
the
contrary
we
be
fierce
,
cruell
,
and
take
revenge
,
so
using
violence
,
we
resemble
rather
the
Devill
,
who
is
called
a
roaring
Lion
;
and
the
wicked
,
who
are
termed
Dogs
,
Wolves
,
Tygers
,
&c.
But
secondly
,
they
are
patient
in
suffering
of
injuries
,
that
they
might
imitate
the
Saints
in
all
ages
.
They
were
so
,
and
we
are
likewise
commanded
to
follow
their
steps
,
as
in
all
things
which
are
good
,
so
especially
in
this
.
Take
my
brethren
the
Prophets
,
saith
S.
Iames
,
for
an
example
of
suffering
adversities
,
and
of
long
patience
,
Iames
5.10
.
Brethren
,
saith
S.
Paul
to
the
Thessalonians
,
Ye
are
become
followers
of
the
Churches
of
God
which
in
Iudea
are
in
Christ
Iesus
,
because
ye
have
also
suffered
the
same
things
of
your
owne
Countrey-men
,
even
as
they
have
of
the
Iewes
,
1
Thess.
2.14
.
And
to
the
Philippians
,
Be
yee
followers
of
me
,
Brethren
,
and
look
on
them
which
walke
so
,
as
ye
have
us
for
an
example
,
Phil.
3.17
.
And
see
how
he
followed
his
Masters
example
;
for
which
amongst
us
so
loves
his
Benefactors
,
as
S.
Paul
loved
his
Malefactors
?
he
would
do
any
thing
(
even
be
rased
out
of
the
booke
of
life
)
to
save
them
that
would
doe
any
thing
to
kill
him
.
Amongst
many
examples
recorded
for
thy
imitation
and
mine
,
behold
the
Patience
of
Iob
,
Iames
5.11
.
Abraham
,
Gen.
20.17
,
18.
Isaac
,
Chap.
26.15
.
Ioseph
,
Chap.
39.
David
,
Psal.
38.12
.
to
15.
And
lastly
of
Stephen
,
who
when
the
Iewes
were
stoning
him
to
death
,
kneeled
downe
,
and
cried
with
a
loud
voice
,
Lord
,
lay
not
this
sin
to
their
charge
,
Acts
7.60
.
A
true
Scholler
of
CHRIST
:
for
first
,
he
prayed
for
enemies
;
secondly
,
for
mortall
enemies
that
stoned
him
;
thirdly
,
in
hot
bloud
,
at
the
time
when
they
wronged
him
most
,
as
being
more
sorry
for
their
riot
,
then
for
his
owne
ruine
.
Now
what
is
it
that
we
suffer
,
being
compared
with
their
sufferings
?
even
nothing
in
a
manner
:
Ye
have
not
(
saith
S.
Paul
to
the
Hebrewes
)
yet
resisted
unto
bloud
:
Wee
have
passed
(
saith
the
Prophet
)
through
fire
and
water
;
not
fire
onely
,
as
the
three
Children
;
nor
water
onely
,
as
the
Israelites
,
but
fire
and
water
,
all
kind
of
afflictons
and
adversities
.
For
shame
then
let
us
passe
through
a
little
tongue-triall
without
the
least
answering
or
repining
.
Now
all
ye
scoffers
,
behold
the
patience
of
the
Saints
,
and
stand
amazed
.
That
which
you
(
not
for
want
of
ignorance
)
esteemed
base
,
sottish
and
unworthy
,
ye
see
hath
16.
sollid
Reasons
,
as
so
many
pillars
to
support
it
,
and
these
hewen
out
of
the
Rock
of
Gods
word
.
Ye
see
the
childe
of
God
is
above
nature
,
while
he
seemes
below
himselfe
;
the
vilest
creature
knowes
how
to
turne
againe
;
but
to
command
himselfe
,
not
to
resist
being
urged
,
is
more
then
Heroicall
.
Here
then
is
matter
worth
your
emulation
,
worthy
our
imitation
.
Againe
,
behold
the
reasons
why
God
suffers
you
to
deride
,
hate
,
and
persecute
his
people
,
which
are
likewise
declared
to
be
sixteene
in
number
,
and
those
no
lesse
weighty
;
of
which
three
concerne
his
owne
glory
;
Thirteene
our
spirituall
and
everlasting
good
,
benefit
,
and
advantage
.
Yea
,
reflect
yet
further
,
you
seed
of
the
Serpent
,
and
see
the
Originall
,
continuance
,
properties
,
causes
,
ends
,
and
what
will
be
the
issue
of
your
divellish
enmity
against
the
seed
of
the
Woman
?
And
then
if
you
will
go
on
and
perish
,
your
bloud
be
on
your
owne
heads
,
and
not
on
mine
;
I
have
discharged
my
duty
.
CHAP.
32.
Rules
to
bee
observed
touching
thoughts
,
words
,
and
deeds
,
when
we
are
wronged
.
I
must
needs
confesse
(
may
some
say
)
you
have
shewed
sixteene
solid
and
substantiall
reasons
of
patience
,
sufficient
to
perswade
any
reasonable
creature
to
imbrace
it
,
at
least
in
affection
;
but
is
it
therefore
in
all
cases
necessary
we
suffer
injuries
,
without
righting
of
our selves
,
or
being
angry
.
No
:
he
that
makes
himselfe
a
Sheepe
,
shall
be
eaten
of
the
Wolfe
.
In
some
cases
tolerations
are
more
than
unexpedient
,
they
inspire
the
party
with
boldnesse
,
and
are
as
it
were
pullies
to
draw
on
more
injuries
;
beare
one
wrong
,
and
invite
more
;
put
up
this
abuse
,
and
you
shall
have
your
belly
full
of
them
.
Yea
,
he
that
suffers
a
lesser
wrong
,
many
times
invites
a
greater
,
which
he
shall
not
be
long
without
.
As
how
doth
Davids
patience
draw
on
the
insolence
of
Shemei
?
Evill
natures
grow
presumptuous
upon
forbearance
.
In
good
natures
and
dispositions
,
injury
unanswered
growes
weary
of
it selfe
,
and
dyes
in
a
voluntary
remorse
;
but
in
those
dogged
stomacks
,
which
are
onely
capable
of
the
restraints
of
feare
;
the
silent
digestion
of
a
former
wrong
,
provokes
a
second
;
neither
will
a
Beefe
brain
fellow
be
subdued
with
words
.
Wherefore
mercy
hath
need
to
be
guided
with
wisdome
,
lest
it
prove
cruell
to
it selfe
.
Neither
doth
Religion
call
us
to
a
weake
simplicity
,
but
allowes
us
as
much
of
the
Serpent
as
of
the
Dove
.
It
is
our
duty
indeed
to
be
simple
as
Doves
,
in
offending
them
;
but
we
are
no
lesse
charged
to
be
wise
as
Serpents
,
in
defending
our selves
:
lawfull
remedies
have
from
God
both
liberty
in
the
use
,
and
blessing
in
the
successe
;
no
man
is
bound
to
tender
his
throat
to
an
unjust
stroake
.
Indeed
,
when
the
persecuted
Christians
complained
against
their
adversaries
to
Iulian
the
Emperour
,
desiring
justice
,
he
answered
them
as
some
of
our
scoffers
may
doe
in
the
like
case
,
It
is
your
Masters
commandement
that
you
should
beare
all
kinde
of
injuries
with
patience
.
But
what
did
they
answer
?
It
is
true
,
he
commands
us
to
beare
all
kindes
of
injuries
patiently
,
but
not
in
all
cases
;
besides
,
said
they
,
we
may
beare
them
patiently
,
yet
crave
the
Magistrates
ayde
for
the
repairing
of
our
wrongs
past
,
our
present
rescue
,
or
for
the
preventing
of
what
is
like
to
ensue
.
But
to
make
a
full
answer
to
the
Question
propounded
;
There
are
Rules
to
be
observed
,
-
1
touching
our
Thoughts
.
-
2
touching
our
Words
.
-
3
touching
our
Actions
.
1
First
,
touching
our
Thoughts
:
He
that
deceiveth
me
oft
,
though
I
must
forgive
him
,
yet
Charity
bindes
me
not
,
not
to
censure
him
for
untrusty
;
and
though
Love
doth
not
allow
suspition
,
yet
it
doth
not
thrust
out
discretion
;
it
judgeth
not
rashly
,
but
it
judgeth
justly
;
it
is
not
so
sharpe
sighted
,
as
to
see
a
moate
where
none
is
,
nor
so
purblinde
,
but
it
can
discerne
a
beame
where
it
is
;
the
same
spirit
that
saith
,
Charity
beleeveth
all
things
,
1
Cor.
13.
saith
also
,
that
a
foole
beleeveth
all
things
,
and
charity
is
no
foole
,
as
it
is
not
easily
suspitious
,
so
neither
lightly
credulous
.
2
For
our
tallying
of
words
,
as
it
argues
little
discretion
in
him
that
doth
it
,
so
it
is
of
as
little
use
,
except
the
standers
by
want
information
of
thy
innocency
,
and
his
guiltinesse
which
gives
the
occasion
.
Wherefore
in
hearing
thy
owne
private
and
personall
reproaches
,
the
best
answer
is
silence
,
but
the
wrongs
and
indignities
offered
to
God
,
or
contumelies
that
are
cast
upon
us
in
the
causes
of
Religion
,
may
safely
be
repaired
.
If
we
be
meale
mouthed
in
Christ
and
the
Gospels
cause
,
we
are
not
patient
,
but
zealelesse
.
Yea
,
to
hold
a
mans
peace
when
Gods
honour
is
in
question
,
is
to
mistake
the
end
of
our
Redemption
▪
1
Cor.
6.20
.
Neither
is
there
a
better
argument
of
an
upright
heart
,
than
to
be
more
sensible
of
the
indignities
offered
to
God
,
then
of
our
owne
dangers
.
And
certainly
no
ingenious
disposition
can
be
so
tender
of
his
owne
disgrace
,
as
the
true
Christian
is
at
the
reproach
of
his
God
;
as
we
see
in
Moses
,
who
,
when
Aaron
and
Miriam
offered
him
a
private
injurie
,
it
is
said
,
his
meeknesse
was
such
,
that
he
gave
them
not
a
word
,
Num.
12.
But
when
the
people
had
fallen
to
idolatry
,
and
he
heard
them
murmure
against
their
Maker
,
he
spares
neither
Aaron
,
nor
the
people
,
but
in
a
godly
fit
of
zeale
takes
on
at
them
,
yea
breakes
the
Tables
in
peeces
,
Exo.
32.
A
meek
Lambe
in
his
owne
●ause
,
a
fierce
Lion
in
Gods
.
And
in
David
,
who
was
a
man
deafe
&
dumbe
and
wholly
senselesse
at
Shemeis
private
reproaches
,
when
he
cursed
him
,
cast
stones
at
him
,
called
him
murtherer
,
&
wicked
man
,
2
Sam.
16.
But
not
so
at
Goliahs
publike
revilings
of
God
,
and
his
Church
,
no
,
not
at
Michols
despising
his
holy
zeale
in
the
publike
service
of
God
,
2
Sam.
6.
In
these
cases
how
full
of
life
and
spirit
,
and
holy
impatiency
did
he
shew
himselfe
to
be
?
3
Touching
our
actions
;
whether
it
be
in
thine
owne
cause
,
or
in
the
cause
of
God
and
Religion
,
thou
mayest
not
be
a
revenger
.
All
that
private
persons
can
do
,
is
either
to
lift
up
their
hands
to
Heaven
for
redresse
of
sin
,
or
to
lift
up
their
tongues
against
the
sinne
,
not
their
hands
against
the
person
.
Who
made
thee
a
Iudge
;
is
a
lawfull
question
,
if
it
meet
with
a
person
unwarranted
.
Object
.
Every
base
nature
will
bee
ready
to
offer
injuries
,
where
they
think
they
will
not
be
repaid
:
he
will
many-times
beate
a
coward
,
that
would
not
dare
to
strike
him
,
if
he
thought
him
valiant
:
as
a
Cur
that
goes
through
a
Village
,
if
he
clap
his
taile
betweene
the
legs
,
and
runne
away
,
every
Cur
will
insult
over
him
;
but
if
he
bristell
up
himselfe
,
and
stand
to
it
,
give
but
a
countersnarle
,
there
's
not
a
Dog
dares
meddle
with
him
.
Answ.
Neverthelesse
,
avenge
not
thy selfe
,
but
give
place
unto
wrath
,
and
that
for
conscience
sake
,
Romans
12.19
.
If
thou
receivest
wrong
in
thy
person
,
goods
,
or
good
name
,
it
is
the
Magistrates
office
to
see
thee
righted
,
and
For
this
cause
ye
pay
also
tribute
.
He
is
the
Minister
of
God
for
thy
wealth
,
to
take
vengeance
on
him
that
doth
evill
,
and
for
the
praise
of
them
that
doe
well
:
neither
doth
he
beare
the
sword
for
nought
,
Rom.
13.4
,
5
,
6.
1
Peter
2.14
.
Now
in
this
case
,
he
that
hath
endammaged
me
much
,
cannot
plead
breach
of
charity
in
my
seeking
his
Restitution
:
I
will
so
remit
wrongs
,
as
I
may
not
encourage
others
to
offer
them
;
and
so
retaine
them
,
that
I
may
not
induce
God
to
retaine
mine
to
him
.
Have
you
not
seene
a
Crow
stand
upon
a
Sheepes
backe
,
pulling
off
wooll
from
her
side
:
even
creatures
reasonlesse
know
well
whom
they
may
bee
bold
with
;
that
Crow
durst
not
do
this
to
a
Wolfe
or
a
Mastiffe
;
the
knowne
simplicity
of
this
innocent
beast
gives
advantage
to
this
presumption
;
meeknesse
of
spirit
commonly
drawes
on
injuries
,
and
the
cruelty
of
ill
natures
usually
seekes
out
those
,
not
who
deserve
worst
,
but
who
will
beare
most
.
Wherefore
patience
and
mildnesse
of
spirit
is
ill
bestowed
,
where
it
exposes
a
man
to
wrong
and
insultation
:
Sheepish
dispositions
are
best
to
others
,
worst
to
themselves
.
I
could
be
willing
to
take
injuries
,
but
I
will
not
be
guilty
of
provoking
them
by
lenity
;
for
harmlessenesse
let
mee
goe
for
a
Sheepe
;
but
whosoever
will
be
tearing
my
fleece
,
let
him
looke
to
himselfe
.
Diogenes
the
Stoick
teaching
his
auditors
how
they
should
refraine
anger
,
and
being
earnest
in
pressing
them
to
patience
,
a
waggish
boy
spit
in
his
face
,
to
see
whether
he
would
practise
that
which
he
taught
others
:
but
Diogenes
was
not
a
whit
moved
at
it
,
yet
said
withall
,
I
feare
I
shall
commit
a
greater
fault
in
letting
this
boy
go
unpunished
,
then
in
being
angry
.
In
some
cases
,
for
reason
to
take
the
rod
out
of
the
hands
of
wrath
,
and
chastise
,
may
be
both
lawfull
and
expedient
.
The
same
which
Aristotle
affi●med
in
Philosophy
,
viz.
That
choller
doth
sometime
serve
as
a
whetstone
to
vertue
,
is
made
good
Divinity
by
S.
Paul
,
Be
angry
,
but
sin
not
,
Ephes.
4.21
.
For
Cautions
and
Rules
to
be
observed
,
when
we
appeale
to
the
Magistrate
.
1.
First
,
let
it
be
in
a
matter
of
weight
,
and
not
for
trifles
.
2.
Secondly
,
in
case
of
necessity
,
after
we
have
assaied
all
good
meanes
of
peace
and
agreement
.
3.
Thirdly
,
let
not
our
aime
and
end
be
the
hurt
of
our
enemy
;
but
,
first
,
the
glory
of
God
,
secondly
,
the
reformation
of
the
party
himselfe
,
that
so
he
which
is
overcome
,
may
also
overcome
,
and
(
if
it
may
be
)
others
by
his
example
,
whereby
more
than
one
Devill
shall
be
subdued
.
And
thirdly
,
to
procure
a
further
peace
and
quiet
afterwards
,
as
Princes
make
war
to
avoid
war
;
yea
,
in
case
we
see
a
storme
inevitably
falling
,
't
is
good
to
meet
it
,
and
break
the
force
.
4.
Let
us
not
be
transported
either
with
heat
or
hate
,
but
begin
and
follow
our
suits
without
anger
,
or
using
the
least
bitternesse
or
extremity
against
the
person
of
our
adversary
:
as
Tilters
break
their
Speares
on
each
others
breasts
,
yet
without
wrath
or
intention
of
hurt
;
or
as
Charles
the
French
King
made
war
against
Henry
the
7th
King
of
England
,
rather
with
an
Olive
branch
,
than
a
Lawrell
branch
in
his
hand
,
more
desiring
peace
than
victory
;
not
using
bribery
,
or
any
other
meanes
to
corrupt
or
hinder
justice
,
but
to
seeke
our
own
right
.
5.
And
lastly
,
having
used
this
ordinary
meanes
that
the
Lord
hath
given
us
for
the
righting
of
our selves
,
in
case
we
finde
no
redresse
,
let
us
rest
with
quietnesse
and
meekenesse
therein
,
without
fretting
or
desire
to
right
our selves
by
private
revenge
,
knowing
assuredly
,
that
the
Lord
hath
thus
ordered
the
whole
matter
,
either
for
our
correction
,
or
for
the
exercise
of
our
patience
and
charity
;
or
that
he
will
take
the
matter
into
his
owne
hand
,
and
revenge
our
cause
of
such
an
enemy
,
far
more
severely
;
or
for
that
he
meanes
to
deale
far
better
with
us
,
if
we
commit
our
cause
to
him
,
than
either
our selves
,
or
any
Magistrate
could
have
done
.
To
conclude
this
argument
in
a
word
.
If
thou
goe
to
Law
.
-
Maker
Conscience
thy
Chauncery
.
-
Maker
Charity
thy
Iudge
.
-
Maker
Patience
thy
Councellor
.
-
Maker
Truth
thy
Atturney
.
-
Maker
Peace
thy
Solicitor
.
And
so
doing
thou
shalt
be
sure
to
finde
two
friends
in
thy
suit
,
that
will
more
bestead
thee
,
then
any
tenne
Iudges
,
namely
,
God
and
thy
Conscience
.
God
,
who
being
Chiefe
Iustice
of
the
whole
world
,
can
doe
for
thee
whatsoever
he
will
,
and
will
doe
for
thee
whatsoever
is
best
:
thy
Conscience
which
is
instead
of
a
thousand
good
witnesses
,
a
thousand
good
Advocates
,
a
thousand
good
Iuries
,
a
thousand
Clerkes
of
the
Peace
,
and
Guardians
of
the
Peace
to
plead
,
procure
,
pronounce
,
record
,
and
assure
to
thee
that
peace
which
passeth
all
understanding
.
But
I
feare
I
have
incited
your
impatiency
,
by
standing
so
long
upon
patience
.
CHAP.
33.
Vse
and
Application
of
the
former
Reasons
.
THese
latter
Reasons
being
dispatcht
,
returne
wee
to
make
Vse
of
the
former
;
for
I
may
seeme
to
have
left
them
,
and
be
gone
quite
out
of
sight
,
though
indeed
it
cannot
properly
be
called
a
digression
:
seeing
the
last
point
proved
,
was
;
That
God
suffers
his
children
to
be
persecuted
and
afflicted
for
the
increase
of
their
patience
.
First
,
if
God
sends
these
afflictions
,
either
for
our
Instruction
or
Reformation
,
to
scowre
away
the
rust
of
corruption
,
or
to
try
the
truth
of
our
sanctification
,
either
for
the
increase
of
our
patience
,
or
the
exercise
of
our
faith
,
or
the
improvement
of
our
zeale
,
or
to
provoke
our
importunity
,
or
for
the
doubling
of
our
Obligation
;
let
us
examine
whether
we
have
thus
husbanded
our
afflictions
,
to
his
glory
and
our
owne
spirituall
and
everlasting
good
.
I
know
Gods
chastisements
for
the
time
,
seeme
grievous
to
the
best
of
his
Children
;
Yea
,
at
first
they
come
upon
us
,
like
Sampsons
Lion
,
looke
terribly
in
shew
,
as
if
they
would
devoure
us
;
and
as
Children
are
afraid
of
their
friends
when
they
see
them
maked
,
so
are
we
.
But
tell
me
,
hath
not
this
roaring
Lion
prevailed
against
thy
best
part
?
hast
thou
kept
thy
head
whole
?
I
meane
thy
soule
free
?
For
as
Fencers
will
seeme
to
fetch
a
blow
at
the
leg
,
when
they
intended
it
at
the
head
;
so
doth
the
Devill
,
though
he
strike
at
thy
name
,
his
aime
is
to
slay
thy
soule
.
Now
instead
of
being
overcome
,
dost
thou
overcome
?
Hath
this
Lion
yeelded
thee
any
honey
of
Instruction
or
Reformation
?
Hath
thy
sin
died
with
thy
fame
,
or
with
thy
health
,
or
with
thy
peace
,
or
with
thy
outward
estate
?
Dost
thou
perceive
the
graces
of
Gods
Spirit
to
come
up
,
and
flourish
so
much
the
more
in
the
spring
of
thy
recovery
,
by
how
much
the
more
hard
and
bitter
thy
winter
of
adversity
hath
been
?
Then
thou
hast
approved
thy selfe
Christs
faithfull
Souldier
,
and
a
citizen
of
that
Ierusalem
which
is
above
:
yea
,
I
dare
boldly
say
of
thee
,
as
St.
Paul
of
himselfe
,
That
nothing
shall
be
able
to
separate
thee
from
the
love
of
God
which
is
in
Christ
Iesus
our
Lord
,
Rom.
8.39
.
To
find
this
honey
in
the
Lion
,
more
than
makes
amends
for
all
former
feare
and
griefe
:
and
in
ease
any
man
,
by
his
humiliation
under
the
hand
of
God
,
is
growne
more
faithfull
and
conscionable
,
there
is
honey
out
of
the
Lion
●
or
is
any
man
by
his
temptation
of
fall
become
more
circumspect
after
it
?
there
also
is
honey
out
of
the
Lion
,
&c.
For
there
is
no
Sampson
,
to
whom
every
Lion
doth
not
yeild
some
honey
;
and
thou
mayest
foulely
suspect
thy selfe
,
(
if
thou
beest
not
the
better
)
for
thy
being
the
worse
.
He
is
no
true
borne
Christian
,
who
is
not
the
better
for
his
evils
,
whatsoever
they
be
;
no
price
can
buy
of
the
true
beleever
the
gaine
of
his
sins
:
Yea
,
Sathan
himselfe
,
in
his
exercise
of
Gods
Children
advantageth
them
.
And
looke
to
it
,
if
the
malice
and
enmity
of
wicked
men
hath
beaten
thee
off
from
thy
profession
,
thou
wert
at
the
best
but
a
counterfeit
,
and
none
of
Christs
owne
bandd
.
A
little
faith
,
even
so
much
as
a
graine
of
Mustard-seed
,
would
bee
able
to
remove
greater
mountaines
of
feare
and
distrust
out
of
thy
soule
,
than
these
:
the
damaske
Rose
is
sweeter
in
the
Still
,
than
on
the
Stalke
;
and
a
Diamond
will
shine
even
in
the
durt
.
2
If
the
malice
of
our
enemies
,
as
it
is
husbanded
to
our
thrift
(
by
a
divine
and
supreame
providence
)
doth
make
so
much
for
our
advantage
and
benefit
here
and
hereafter
,
as
namely
,
that
it
opens
our
eyes
no
lesse
,
than
peace
and
prosperity
had
formerly
shut
them
;
that
nothing
doth
so
powerfully
call
home
the
conscience
,
as
affliction
;
and
that
we
need
no
other
art
of
memory
for
sin
,
besides
misery
;
if
commonly
we
are
at
variance
with
God
,
when
we
are
at
peace
with
our
enemies
;
and
that
it
is
both
hard
and
happy
,
not
to
be
the
worse
with
liberty
,
as
the
sedentary
life
is
most
subject
to
diseases
;
if
vigor
of
body
,
and
infirmity
of
minde
,
do
for
the
most
part
lodge
under
one
roofe
,
and
that
a
wearish
outside
is
a
strong
motive
to
mortification
;
if
God
,
the
al-wise
Physitian
,
knowes
this
the
fittest
medicine
for
our
soules
sicknesse
,
and
that
wee
cannot
otherwise
bee
cured
;
if
our
pride
forceth
God
to
doe
by
us
,
as
Sertorius
did
by
his
Army
,
who
perceiving
his
Souldiers
pufft
up
through
many
victories
,
and
hearing
them
boast
of
their
many
conquests
,
led
them
of
purpose
into
the
lap
of
their
enemies
,
to
the
end
that
stripes
might
learne
them
moderation
.
If
this
above
all
will
make
us
pray
unto
him
with
heat
and
fervency
;
as
whither
should
wee
flye
but
to
our
Ioshua
,
when
the
powers
of
darkenesse
,
like
mighty
Aramites
,
have
besieged
us
?
If
ever
we
will
send
up
our
prayers
to
him
,
it
will
be
when
we
are
be
leager'd
with
evils
.
If
true
and
saving
joy
is
only
the
daughter
of
sorrow
;
if
the
security
of
any
people
is
the
cause
of
their
corruption
;
as
no
sooner
doth
the
Holy
Ghost
in
sundry
places
say
,
Israel
had
rest
,
but
it
is
added
,
They
committed
wickednesse
;
Even
as
standing
waters
soone
grow
noisome
,
and
Vines
that
grow
out
at
large
,
become
wilde
and
fruitlesse
in
a
small
time
;
if
it
weanes
us
from
the
love
of
worldly
things
,
and
makes
us
no
lesse
inamored
with
heavenly
;
as
Zeno
,
having
but
one
Fly-boat
left
him
,
hearing
newes
that
both
it
and
all
therein
was
cast
away
,
said
,
O
Fortune
,
thou
hast
done
well
to
send
me
again
to
our
Schoole
of
Philosophy
:
Whereas
if
we
find
but
a
little
pleasure
in
our
life
,
we
are
ready
to
doate
upon
it
.
Every
small
contentment
glewes
our
affections
to
that
we
like
,
neither
can
we
so
heartily
thinke
of
our
home
above
,
whilest
we
are
furnished
with
these
worldly
contentments
.
But
when
God
strips
us
of
them
,
straightwayes
our
mind
is
homeward
;
if
this
world
may
be
compared
to
Athens
,
of
which
a
Philosopher
said
,
that
it
was
a
pleasant
City
to
travell
through
,
but
not
safe
to
dwel
in
;
if
by
smarting
in
our
bodies
,
states
,
or
names
,
we
are
saved
from
smarting
in
our
soules
;
if
it
was
good
for
Naaman
,
that
he
was
a
Leper
;
good
for
David
,
that
he
was
in
trouble
;
good
for
Bartimeus
,
that
he
was
blinde
;
if
with
that
Athenian
Captaine
we
should
have
perished
for
ever
,
in
case
we
had
not
thus
perished
for
a
while
;
if
our
peace
would
have
lost
us
,
in
case
wee
had
not
a
little
lost
our
peace
;
then
refuse
not
the
chastening
of
the
Lord
,
neither
bee
grieved
with
his
correction
,
as
Salomon
adviseth
,
Proverbs
3.11
.
And
so
much
the
rather
,
because
our
strugling
may
aggravate
,
cannot
redresse
our
miseries
.
Yea
though
the
wicked
,
like
some
beasts
,
grow
mad
with
baiting
,
yet
let
us
with
good
old
Eli
(
who
was
a
good
sonne
to
GOD
,
though
he
had
beene
an
ill
Father
to
his
sonnes
)
even
kisse
the
very
rod
we
smart
withall
,
and
say
,
It
is
the
LORD
,
let
him
doe
what
seemeth
him
good
:
for
whatsoever
seemeth
good
to
him
,
cannot
but
be
good
,
howsoever
it
seemes
to
us
.
Yea
let
us
receive
his
stripes
with
all
humility
,
patience
,
piety
,
and
thankfulnesse
,
resolving
,
as
that
holy
Martyr
Iohn
Bradford
,
who
said
to
the
Queen
,
(
how
much
more
did
he
meane
it
to
the
great
King
of
Heaven
and
Earth
?
)
If
the
Queen
will
give
me
life
,
I
will
thanke
her
;
if
she
will
banish
me
,
I
will
thank
her
.
if
she
will
burne
me
,
I
will
thank
her
;
if
she
will
condemne
me
to
perpetuall
imprisonment
,
I
will
thanke
her
.
The
stomacke
that
is
purged
,
must
be
content
to
part
with
some
good
nourishment
,
that
it
may
deliver
it selfe
of
more
evill
humours
:
and
the
Physitian
knowes
what
is
best
for
the
Patient
;
the
Nurse
better
than
the
infant
,
what
is
good
and
fit
for
it
;
yea
,
let
us
take
them
as
tokens
and
pledges
of
Gods
love
and
favour
,
who
loves
his
Children
so
,
as
not
to
make
wantons
of
them
.
They
that
would
tame
pampered
Horses
,
doe
adde
to
their
travell
,
and
abate
of
their
provender
;
as
Pharaoh
served
the
Children
of
Israel
.
Which
of
us
shall
see
peeces
of
Timber
cut
and
squared
,
and
plained
by
the
Carpenter
;
or
Stones
hewne
and
polished
by
the
Mason
,
but
will
collect
and
gather
,
that
these
are
Stones
and
Timber
which
the
Master
would
imploy
in
some
building
?
if
I
suffer
,
it
is
that
I
may
raigne
.
And
how
profitable
is
that
affliction
,
which
carrieth
me
to
Heaven
?
Oh
,
it
is
a
good
change
,
to
have
the
fire
of
affliction
for
the
fire
of
Hell
:
Who
would
not
rather
smart
for
a
while
,
than
for
ever
?
It
s
true
,
these
Waspes
,
wicked
men
sting
shrewdly
,
but
the
Hornet
Sathan
would
sting
worse
a
great
deale
.
And
not
seldome
doth
the
in●liction
of
a
lesse
punishment
,
avoide
a
greater
;
every
man
can
open
his
hand
to
God
while
he
blesses
,
but
to
expose
our selves
willingly
to
the
afflicting
hand
of
our
Maker
,
and
to
kneele
to
him
while
he
scourges
us
,
is
peculiar
to
the
faithfull
.
Thirdly
,
If
in
conclusion
the
most
malicious
and
damnable
practises
of
our
worst
and
greatest
enemies
,
prove
no
other
in
effect
to
us
,
than
did
the
malice
of
Iosephs
brethren
,
Mistrisse
,
and
Lord
to
him
:
the
first
in
selling
of
him
,
the
second
in
falesely
accusing
him
,
the
third
in
imprisoning
him
;
(
all
which
made
for
his
inestimable
good
and
benefit
,
)
than
the
malice
of
Haman
to
Mordecai
and
the
Iewes
,
whose
bloudy
decree
obtained
against
them
,
procured
them
exceeding
much
joy
and
peace
;
then
Balaks
malice
to
the
Children
of
Israel
,
whose
desire
of
cursing
them
,
caused
the
Lord
so
much
the
more
to
blesse
them
,
Num.
23.
Then
the
Devils
spight
to
Iob
,
who
pleasured
him
more
by
his
soare
afflicting
him
,
than
any
thing
else
could
possibly
have
done
,
whether
we
regard
his
name
,
Children
,
substance
,
or
soule
;
than
Iudas
his
treason
against
the
Lord
of
life
,
whose
detestable
fact
served
not
only
to
accomplish
his
will
,
but
the
meanes
also
of
all
their
salvations
,
that
either
before
or
after
should
beleeve
in
him
:
this
should
move
wonder
to
astonishment
,
and
cause
us
to
cry
out
with
the
Apostle
;
O
the
deepenesse
of
the
riches
both
of
the
wisdome
and
knowledge
of
God!
How
unsearchable
are
his
judgments
,
and
his
wayes
past
finding
out
!
Rom.
11.33
.
O
the
wonderfull
and
soveraigne
goodnesse
of
our
God!
that
turnes
all
our
poysons
into
Cordials
,
that
can
change
our
terrours
into
pleasures
,
and
make
the
greatest
evils
beneficiall
unto
us
;
for
they
are
evill
in
their
owne
nature
,
and
work
those
former
good
effects
,
not
properly
by
themselves
,
but
by
accident
,
as
they
are
so
disposed
by
the
infinite
wisdome
,
goodnesse
,
and
power
of
God
,
who
is
able
to
bring
light
out
of
darknesse
,
and
good
out
of
evill
:
yea
,
this
should
tutor
us
to
loue
our
enemies
;
we
love
the
medicine
,
not
for
its
owne
sake
,
but
for
the
health
it
brings
us
;
and
to
suffer
chearfully
whatsoever
is
laid
upon
us
:
for
how
can
Gods
Church
in
generall
,
or
any
member
in
particular
but
fare
well
,
since
the
very
malice
of
their
enemies
benefits
them
?
How
can
we
but
say
,
let
the
world
frowne
,
and
all
things
in
it
runne
crosse
to
the
graine
of
our
minds
?
Ye●
with
thee
,
O
Lord
,
is
mercy
,
and
plenteous
redemption
:
thou
makest
us
better
,
by
their
making
us
worse
.
Ob.
But
perhaps
thou
hast
not
proved
the
truth
of
this
by
thy
owne
knowledge
,
and
particular
experience
.
Answ.
If
thou
hast
not
,
thou
shalt
in
due
time
,
the
end
shall
prove
it
,
stay
but
till
the
conclusion
,
and
thou
shalt
see
,
that
there
is
no
Crosse
,
no
enemy
,
no
evils
can
happen
unto
thee
,
that
shall
not
be
turned
to
good
,
by
him
that
dwelleth
in
thee
.
Will
you
take
Saint
Pauls
word
for
it
,
or
rather
GODS
owne
word
,
who
is
truth
it selfe
,
and
cannot
lye
?
His
words
are
,
Wee
know
that
all
things
worke
together
for
the
best
,
unto
them
that
love
God
,
even
to
them
that
are
called
of
his
purpose
,
Ro.
8.28
.
And
in
Verse
35
,
36.
after
he
hath
declared
that
Gods
chosen
people
shall
suffer
tribulation
,
and
anguish
,
and
persecution
,
and
famine
,
and
nakednesse
,
perill
,
sword
,
&c.
bee
killed
all
the
day
long
,
and
counted
as
Sh●epe
for
the
slaughter
,
hee
concludeth
with
,
Neverthelesse
,
in
all
these
things
we
are
more
than
conquerours
,
through
him
that
loved
us
:
and
so
goeth
on
even
to
challenge
of
our
worst
enemies
,
Death
,
Angels
,
Principalities
,
&
Powers
,
things
present
and
to
come
,
heighth
,
depth
,
and
what
other
creature
besides
,
should
stand
in
opposition
.
What
voluminous
waves
be
here
,
for
number
,
and
power
,
and
terrour
;
yet
they
shall
not
separate
the
Arke
from
Christ
,
nor
a
soule
from
the
Arke
,
nor
a
body
from
the
soule
,
nor
an
haire
from
the
body
,
to
do
us
hurt
.
What
saith
David
?
Marke
the
upright
man
,
and
behold
the
just
;
for
the
end
of
that
man
is
peace
,
Psa.
37.37
.
Marke
him
in
his
setting
out
,
he
hath
many
oppositions
,
marke
him
in
the
journey
,
he
is
full
of
tribulations
:
but
marke
him
in
the
conclusion
,
and
the
end
of
that
man
is
peace
.
In
Christ
al
things
are
ours
,
1
Cor.
3.22
.
How
is
that
?
Why
,
we
have
all
things
,
because
we
have
the
haver
of
all
things
.
And
if
we
love
Christ
,
all
things
work
together
for
our
good
,
yea
,
for
the
best
,
Rom.
8.28
.
And
if
all
things
(
quoth
Luther
)
then
even
sinne
it selfe
.
And
indeed
,
how
many
have
wee
knowne
,
the
better
for
their
sin
?
That
Magdalen
had
never
loved
so
much
,
if
she
had
not
so
much
sinned
:
had
not
the
incestuous
person
sinned
so
notoriously
,
he
had
never
beene
so
happy
.
God
tooke
the
advantage
of
his
humiliation
for
his
conversion
.
Had
not
one
foot
slipt
into
the
mouth
of
hell
,
he
had
never
been
in
this
forwardnesse
to
Heaven
:
sinne
first
wrought
sorrow
(
saith
S.
Austine
)
and
now
godly
sorrow
kils
sin
;
the
daughter
destroyes
the
mother
:
neither
do
our
owne
sinnes
onely
advantage
us
,
but
other
mens
sinnes
worke
for
our
good
also
.
If
Arius
had
not
held
a
Trinity
of
Substances
with
a
Trinity
of
Persons
;
and
Sabellius
an
Vnity
of
Persons
with
an
Vnity
of
Essences
,
the
Mysteries
of
the
Trinity
had
not
beene
so
cleerely
explained
by
those
great
lights
of
the
Church
.
We
may
say
here
,
as
Augustine
doth
of
Carthage
and
Rome
,
If
some
enemies
had
not
contested
against
the
Church
,
it
might
have
gone
worse
with
the
Church
.
Lastly
,
suppose
our
enemies
should
kill
us
,
they
shall
not
hurt
,
but
pleasure
us
,
yea
,
even
death
it selfe
shall
worke
our
good
.
That
Red
Sea
shall
put
us
over
to
the
Land
of
Promise
,
and
we
shall
say
to
the
praise
of
God
,
wee
are
delivered
,
wee
are
the
better
for
our
enemies
,
the
better
for
our
sinnes
,
the
better
for
death
,
yea
,
better
for
the
devill
:
and
to
thinke
otherwise
even
for
the
present
,
were
not
only
to
derogate
from
the
wisdome
,
power
,
and
goodnesse
of
God
,
but
it
would
bee
against
reason
;
for
in
reason
,
if
he
have
vouchsafed
us
that
great
mercy
to
make
us
his
own
,
he
hath
given
the
whole
army
of
afflictions
a
more
inviolable
charge
concerning
us
,
than
David
gave
his
Host
concerning
Absalom
;
See
ye
doe
the
young
man
,
my
sonne
Absalom
,
no
harme
.
Now
if
for
the
present
thou
lackest
faith
,
patience
,
wisdome
,
and
true
judgement
how
to
beare
,
and
make
this
gaine
of
the
crosse
,
Aske
it
of
God
,
who
giveth
to
all
men
liberally
,
and
reproacheth
no
man
,
and
and
it
shall
be
given
thee
,
Iames
1.5
.
For
every
good
giving
and
every
perfect
gift
is
from
above
,
and
commeth
downe
from
the
Father
of
lights
,
Verse
17.
CHAP.
34.
That
though
God
disposeth
of
all
their
malice
to
his
childrens
greater
good
,
yet
they
shall
bee
rewarded
according
to
their
mischievous
intentions
.
Ob.
IF
it
be
so
,
that
the
malice
of
wicked
men
makes
so
much
for
the
behoofe
of
Gods
people
;
and
that
whatsoever
they
do
unto
us
,
is
but
the
execution
of
Gods
will
,
and
full
accomplishment
of
his
just
decree
;
it
may
seeme
to
make
on
their
side
,
and
not
only
extenuate
their
evill
,
but
give
them
occasion
of
boasting
.
Ans.
Although
God
disposeth
it
to
the
good
of
his
children
,
that
hee
may
bring
about
all
things
to
make
for
his
owne
glory
;
yet
they
intend
only
evil
in
it
,
as
namely
,
the
dishonour
of
God
,
the
ruine
of
mens
soules
(
as
I
shall
easily
prove
,
when
I
come
to
shew
what
is
the
final
cause
or
end
of
their
temptations
and
persecutions
)
and
the
satisfying
of
their
own
serpentine
enmity
,
&
thirst
of
revenge
.
We
must
therefore
learne
to
distinguish
betwixt
the
act
of
God
,
and
of
an
enemy
,
as
indeed
Gods
people
do
;
When
ye
thought
evill
against
me
(
saith
Ioseph
to
his
brethren
)
God
disposed
it
to
good
,
that
he
might
bring
to
passe
as
it
is
this
day
,
and
save
much
people
alive
,
Gen.
50.20
.
Yea
,
the
holy
God
challengeth
to
himselfe
whatsoever
is
done
in
the
City
,
Amos
3.6
.
but
so
,
as
neither
wicked
mens
sins
shal
taint
him
,
nor
his
decree
justifie
them
:
the
sinne
is
their
own
,
the
good
which
comes
of
it
is
Gods
,
the
benefit
ours
;
God
wils
the
same
action
,
as
it
is
a
blessing
,
tryall
,
or
chastisement
of
his
children
,
which
he
hates
as
the
wickednesse
of
the
agent
.
The
lewd
tongue
,
hand
,
or
heart
,
moves
from
God
,
it
moves
lewdly
from
Sathan
:
wicked
men
are
never
the
freer
from
guilt
and
punishment
,
for
that
hand
which
the
holy
God
hath
in
their
offensive
actions
.
To
instance
in
one
example
or
two
:
Satan
did
nought
touching
Iob
,
but
what
the
Lord
upon
his
request
gave
him
leave
to
do
;
what
then
?
Did
God
and
Belial
joyne
in
fulfilling
the
same
act
?
No
;
sooner
shall
Stygian
darknesse
blend
with
light
,
the
frost
with
fire
,
day
with
night
:
true
,
God
&
Satan
will'd
the
selfesame
thing
,
but
God
intended
good
,
Satan
ill
;
Satan
aimed
at
Iobs
,
and
God
at
his
confusion
.
God
used
the
malice
of
Pharaoh
and
Shemei
unto
Good
;
what
then
?
God
afflicted
his
people
with
another
minde
than
Pharaoh
did
;
God
to
increase
them
,
Pharaoh
to
suppresse
them
.
The
sinne
of
Shemeis
curse
was
his
owne
,
the
smart
of
the
curse
was
Gods
;
God
wils
that
as
Davids
chastisement
,
which
he
hates
as
Shimeis
wickednesse
.
The
curse
of
the
Serpent
bestowed
blessednesse
on
Man
;
yea
,
our
first
parents
had
beene
lesse
glorious
,
if
they
had
not
wanted
a
Saviour
.
What
then
?
Doth
Satan
merit
thanks
?
No
,
but
the
contrary
,
for
he
only
intended
the
finall
ruine
and
destruction
of
them
and
all
mankinde
,
with
the
dishonour
of
their
Maker
.
Lastly
,
the
Devill
does
us
good
in
this
particular
case
,
for
while
he
assaults
us
with
temptations
,
and
afflicts
us
with
crosses
,
he
in
effect
helps
us
to
Crownes
.
Yet
still
no
thankes
to
Satan
,
for
to
be
charitable
is
more
than
his
meaning
;
it
is
that
divine
&
over-ruling
providence
of
God
,
which
we
are
beholding
unto
,
and
to
him
give
we
the
thankes
.
Alas
,
there
is
nothing
in
the
world
,
bee
it
gall
it selfe
,
yea
the
excrement
of
a
Dog
,
or
the
poyson
of
a
Serpent
,
but
mans
shallow
invention
can
finde
it
is
good
for
something
:
neither
doe
two
contrary
poysons
mingled
together
prove
mortall
;
how
much
more
is
God
able
to
worke
good
by
evill
instruments
?
And
thus
you
see
that
the
will
of
God
may
be
done
thanklessely
,
when
in
fulfilling
the
substance
we
faile
in
the
intention
,
and
erre
in
circumstances
.
CHAP.
35.
Other
grounds
of
comfort
to
support
a
Christian
,
in
his
sufferings
.
And
first
,
that
God
is
specially
present
with
his
servants
in
their
afflictions
,
takes
notice
of
their
sufferings
,
and
allayes
their
griefe
.
Quest.
WHat
other
grounds
of
comfort
doth
the
Word
of
God
afford
in
this
case
for
the
better
upholding
and
strengthning
of
a
weake
Christian
in
his
sufferings
.
Answ.
We
shall
beare
the
crosse
with
the
more
patience
and
comfort
,
if
wee
consider
first
,
that
God
is
specially
present
with
his
servants
in
their
afflictions
,
takes
notice
of
their
sufferings
,
and
allayes
their
griefe
.
The
troubles
of
a
Christian
are
very
great
for
number
,
variety
,
and
bitternesse
;
yet
there
is
one
ingredient
that
sweetens
them
all
,
the
promise
of
God
,
I
will
be
with
thee
in
trouble
,
and
deliver
thee
,
Psal.
91.15
.
And
thou
shalt
not
be
tempted
above
thy
strength
1
Cor.
10.13
.
Againe
,
Feare
not
;
for
when
thou
passest
through
the
waters
,
I
will
be
with
thee
,
and
through
the
flouds
,
that
they
doe
not
overflow
thee
;
when
thou
walkest
through
the
fire
,
thou
shalt
not
be
burnt
,
neither
shall
the
flame
kindle
upon
thee
,
Esay
43.1
,
2.
Now
as
Caesar
said
to
the
trembling
Mariner
,
Bee
not
afraid
,
for
thou
carriest
Caesar
;
so
,
O
Christian
,
be
not
afraid
,
for
he
that
is
in
thee
,
for
thee
,
with
thee
,
that
guides
thee
,
that
will
save
thee
,
is
the
invincible
King
Iehovah
.
And
upon
this
ground
David
was
so
comforted
and
refreshed
in
his
soule
,
Psalme
94.19
.
that
hee
was
able
to
say
,
Though
I
should
walke
through
the
valley
of
the
shaddow
of
death
I
will
feare
no
evill
:
Why
?
For
thou
art
with
mee
,
thy
Rod
and
thy
staffe
shall
comfort
mee
,
Psalme
23.4
.
But
heare
some
promises
,
which
more
particularly
concerne
the
matter
in
hand
.
If
ye
be
railed
upon
for
the
name
of
Christ
,
(
saith
Saint
Peter
)
blessed
are
yee
,
for
the
Spirit
of
God
resteth
upon
you
,
1
Pet.
4.14
.
In
fine
,
that
whosoever
seeketh
God
truly
in
affliction
,
is
sure
to
finde
him
:
and
that
he
is
our
hope
,
and
strength
,
and
helpe
,
and
refuge
in
troubles
,
ready
to
bee
found
,
the
Scriptures
are
expresse
,
2
Chron.
15.4
,
15.
Psalme
46.1
.
and
9.9
,
10.
Now
if
we
could
but
remember
and
lay
to
heart
these
promises
,
when
wee
feele
the
greatest
assaults
or
pangs
,
how
could
wee
want
courage
?
But
alas
,
most
of
us
are
like
the
Prophets
servant
,
2
Kings
6.
who
saw
his
foes
,
but
not
his
friends
;
at
least
wee
are
apt
to
thinke
,
that
GOD
is
removed
from
us
,
when
wee
any
way
suffer
calamity
;
as
the
Israelites
doe
but
want
water
,
and
presently
they
cry
,
Is
the
Lord
among
us
,
or
no
?
Exodus
17.7
.
as
if
God
could
not
bee
with
them
,
and
they
athirst
;
either
he
must
humour
carnall
mindes
,
or
bee
distrusted
:
this
confession
could
Seneca
make
,
(
but
like
a
Divine
,
)
God
is
neere
unto
thee
,
he
is
with
thee
,
he
is
within
thee
:
and
surely
,
if
he
had
not
beene
with
these
Israelites
,
they
had
not
lived
;
if
he
had
beene
in
them
,
they
had
not
murmured
.
We
can
thinke
him
absent
in
our
want
,
and
cannot
see
him
absent
in
our
sinne
;
yet
wickednesse
,
not
affliction
,
argues
him
gone
:
yea
,
he
is
then
most
present
,
when
he
most
chastiseth
;
for
as
the
sufferings
of
Christ
abound
in
us
,
so
our
consolations
abound
through
CHRIST
,
2
Cor.
1.5
.
When
did
Iacob
see
a
vision
of
Angels
,
but
when
he
fled
for
his
life
,
making
the
cold
earth
his
bed
,
and
a
stone
his
pillow
;
or
when
was
his
heart
so
full
of
joy
,
as
now
that
his
head
lay
hardest
.
Stephen
saw
great
happinesse
by
Christ
,
in
his
peace
:
but
under
that
showre
of
stones
,
he
saw
Heaven
it selfe
open
,
Acts
7.
Afflictions
have
this
advantage
,
that
they
occasion
God
to
shew
that
mercy
to
us
,
whereof
the
prosperous
are
uncapable
;
as
we
further
see
in
Hagar
,
Gen.
21.17
,
18
,
19.
And
Manoahs
Wife
,
Iudges
13.3
.
To
whom
the
Angell
of
the
Covenant
had
not
beene
sent
,
if
they
had
not
beene
in
distresse
.
It
would
not
become
a
mother
to
be
so
indulgent
to
an
healthfull
Childe
,
as
to
a
sick
:
and
indeed
some
have
found
their
outward
castigations
so
sweetned
with
the
inward
consolations
of
Gods
Spirit
,
that
they
have
found
and
confessed
their
receipts
of
joy
and
comfort
,
to
bee
an
hundred-fold
more
than
their
paiments
,
even
in
this
present
life
,
according
to
that
promise
of
our
Saviour
,
Marke
10.29
▪
30.
So
that
a
Christian
is
still
a
gainer
in
all
his
losses
,
yea
,
he
gaines
by
his
losses
.
Indeed
God
may
be
present
with
us
,
and
yet
wee
not
be
pleased
;
as
the
Israelites
repined
for
a
King
,
when
the
Lord
was
their
King
:
Or
Christ
may
be
with
us
,
and
yet
we
want
something
that
we
desire
.
Christ
was
in
the
Ship
,
and
yet
(
say
the
Apostles
)
wee
have
no
bread
.
Iesus
was
at
the
Mariage
,
yet
,
saith
his
Mother
,
They
have
no
Wine
,
Ioh.
2.3
.
Wee
may
want
Bread
and
Wine
,
and
yet
have
Christs
company
:
but
if
food
faile
,
it
is
because
Manna
is
to
come
;
if
Wine
bee
absent
,
yet
grace
and
salvation
is
present
:
if
God
take
away
flesh
,
and
gives
Manna
;
deny
Sun
and
Moone
,
and
give
us
himselfe
,
he
doth
us
no
wrong
.
Now
why
doth
God
,
by
his
promi●e
tye
himselfe
to
be
present
with
us
more
especially
in
affliction
,
but
that
he
may
resist
our
enemies
,
sustaine
us
when
wee
faint
,
and
Crowne
us
when
we
overcome
;
but
that
he
may
be
exact
in
taking
notice
of
our
particular
sufferings
;
and
as
David
saith
,
Count
our
wanderings
,
put
our
teares
into
his
bottle
,
and
enter
all
into
his
Register
,
Psal.
56.8
,
9.
All
our
afflictions
are
more
noted
by
that
God
that
sends
them
,
than
of
the
patient
that
suffers
them
;
every
pang
,
and
stitch
,
and
guird
,
is
first
felt
of
him
that
sends
it
:
could
we
be
miserable
unseene
,
we
had
reason
to
be
heartlesse
:
but
how
can
it
be
but
lesse
possible
to
indure
any
thing
that
he
knowes
not
,
than
that
he
inflicteth
not
?
As
he
said
to
Manoah
by
an
Angell
,
Thou
art
barren
,
Iudg.
13.3
.
so
he
saith
to
one
,
thou
art
sick
;
to
another
,
thou
art
poore
;
to
a
third
,
thou
art
defamed
;
thou
art
oppressed
to
another
;
that
all-seeing
eye
takes
notice
from
Heaven
of
every
mans
condition
,
no
lesse
than
if
he
should
send
an
Angell
to
tell
us
he
knew
it
:
and
his
knowledge
compared
with
his
mercy
,
is
the
just
comfort
of
all
our
sufferings
.
O
God
,
we
are
many
times
miserable
and
feele
it
not
,
thou
knowest
even
those
sorrowes
which
we
might
have
,
thou
knowest
what
thou
hast
done
,
do
what
thou
pleasest
.
CHAP.
36.
That
all
afflictions
,
from
the
least
to
the
greatest
,
doe
come
to
passe
,
not
by
accident
,
chance
,
or
fortune
,
but
by
the
especiall
providence
of
God
.
2
WEE
shall
beare
the
crosse
with
more
patience
and
comfort
.
If
we
consider
,
that
all
afflictions
,
from
the
least
to
the
greatest
,
doe
come
to
passe
,
not
by
accident
,
chance
,
or
fortune
,
but
by
the
speciall
providence
of
God
,
who
not
onely
decreeth
and
fore
appointeth
every
particular
crosse
,
Eccl.
3.1
.
Rom.
8.28
,
29.
but
even
effecteth
them
,
and
brings
them
into
execution
,
as
they
are
crosses
,
corrections
,
trials
,
and
chastisements
,
Isaiah
45.7
.
Amos
3.6
.
and
also
ordereth
and
disposeth
them
,
that
is
,
limiteth
and
appointeth
the
beginning
,
the
end
,
the
measure
,
the
quality
,
and
the
continuance
thereof
;
yea
,
he
ordereth
them
to
their
right
ends
,
namely
,
his
owne
glory
,
the
good
of
his
servants
,
and
the
benefit
of
his
Church
,
Ier.
30.11
.
Gen.
50.19
,
20.
2
Sam.
16.10
.
Psal.
39.
9.
God
useth
them
but
as
Instruments
wherewith
to
worke
his
good
pleasure
upon
us
;
our
adversaries
are
but
as
tooles
in
the
hand
of
the
Workeman
,
and
we
must
not
so
much
looke
to
the
Instrument
,
as
to
the
Author
;
Gen
45.5
.
and
50.20
.
Well
may
the
Priests
of
the
Philistims
doubt
whether
their
plague
bee
from
God
,
or
by
Fortune
,
1
Sam.
6.2
,
9.
but
let
a
Ioseph
be
sold
into
Aegypt
,
he
will
say
unto
his
enemies
,
Ye
sent
not
me
hither
,
but
God
;
when
ye
thought
evill
against
me
,
God
disposed
it
to
good
,
that
he
might
bring
to
passe
as
it
is
this
day
,
and
save
much
people
alive
:
or
let
a
David
be
railed
upon
by
any
cursed
Shemei
,
he
will
answer
,
Let
him
alone
,
for
he
curseth
,
even
because
the
Lord
hath
bid
him
curse
David
.
Who
dare
then
say
,
wherefore
hast
thou
done
so
?
2
Sam.
16.10
.
Or
let
a
Micha
be
trodden
upon
and
insulted
over
by
his
enemy
,
his
answer
shall
bee
no
other
than
this
,
I
will
beare
the
wrath
of
the
Lord
,
because
I
have
sinned
against
him
,
untill
he
pleade
my
cause
,
and
execute
judgement
for
me
,
Micha
7.9
.
The
beleever
that
is
conversant
in
Gods
booke
,
knowes
that
his
adversaries
are
in
the
hands
of
God
,
as
a
Hammer
,
Axe
,
or
Rod
,
in
the
hand
of
a
smiter
;
and
therefore
as
the
Hammer
,
Axe
,
or
Rod
,
of
it
selfe
,
can
doe
nothing
,
any
further
than
the
force
of
the
hand
using
it
gives
strength
unto
it
;
No
more
can
they
doe
any
thing
at
all
unto
him
,
further
than
it
is
given
them
from
above
,
as
our
Saviour
told
Pilate
,
Iohn
19.11
.
See
this
in
some
examples
;
you
have
Laban
following
Iacob
with
one
troope
;
Esau
meeting
him
with
another
,
both
with
hostile
intentions
,
both
go
on
till
the
uttermost
point
of
their
execution
,
both
are
prevented
ere
the
execution
:
for
stay
but
a
while
,
and
you
shall
see
Laban
leave
him
with
a
kisse
,
Esau
meet
him
with
a
kisse
;
of
the
one
he
hath
an
oath
,
teares
of
the
other
,
peace
with
both
;
GOD
makes
fooles
of
the
enemies
of
his
Church
;
he
lets
them
proceed
that
they
may
be
frustrate
,
and
when
they
are
gone
to
the
uttermost
reach
of
their
teather
,
he
puls
them
back
to
the
stake
with
shame
.
Againe
,
you
have
Senacherib
let
loose
upon
Hezekiah
and
his
people
,
who
insults
over
them
intolerably
,
2
Kings
18.
Oh
the
lamentable
and
(
in
sight
)
desperate
condition
of
distressed
Ierusalem
!
wealth
it
had
none
,
strength
it
had
but
a
little
,
all
the
Countrey
round
about
was
subdued
unto
the
Assyrian
:
that
proud
victor
hath
begirt
the
wals
of
it
with
an
innumerable
army
,
scorning
that
such
a
shovell-full
of
earth
should
stand
out
but
one
day
:
yet
poore
Ierusalem
stands
alone
blockt
up
with
a
world
of
enemies
,
helplesse
,
friendlesse
,
comfortlesse
,
looking
for
the
worst
of
an
hostile
fury
;
and
on
a
sudden
,
before
an
Arrow
is
shot
into
the
City
,
a
hundred
fourescore
and
five
thousand
of
their
enemies
were
slaine
,
and
the
rest
run
away
,
2
Kings
19.35
,
36.
If
we
are
in
league
with
God
,
we
need
not
feare
the
greatest
of
m●n
;
for
let
the
Kings
of
the
Earth
be
assembled
,
and
the
Rulers
come
together
;
Let
Herod
and
Pontius
Pilate
,
with
the
Gentiles
and
the
people
of
Israel
,
gather
themselves
in
one
league
against
him
;
it
is
in
vaine
,
for
they
can
do
nothing
,
but
what
the
hand
of
God
and
his
Councell
hath
before
determined
to
be
done
;
as
Peter
and
Iohn
affirmed
to
the
rest
of
the
Disciples
,
for
their
better
confirmation
and
comfort
,
Acts
4.26
.
to
29.
Nothing
can
be
accomplished
in
the
Lower-House
of
this
world
,
but
first
it
is
decreed
in
the
Vpper-Court
of
Heaven
;
as
for
example
,
what
did
the
Iewes
ever
doe
to
our
Saviour
Christ
,
that
was
not
first
both
decreed
by
the
Father
of
Spirits
,
and
registred
in
the
Scriptures
for
our
notice
and
comfort
?
They
could
not
so
much
as
throw
the
Dice
for
his
coat
,
but
it
was
prophesied
,
Psalme
22.18
.
and
Psal.
69.21
.
It
is
foretold
that
they
should
give
him
gall
in
his
meat
,
and
in
his
thirst
vineger
to
drinke
;
the
very
quality
and
kinde
of
his
drink
is
prophesied
;
yea
,
his
face
could
not
be
spit
upon
without
a
prophesie
;
those
filthy
excrements
of
his
enemies
fell
not
upon
his
face
,
without
Gods
decree
,
and
the
Prophets
relation
,
Esay
50.6
.
Now
it
must
needs
comfort
and
support
us
exceedingly
,
if
in
all
cases
we
doe
but
duly
consider
,
that
inequality
is
the
ground
of
order
,
that
superiour
causes
guide
the
subordinate
,
that
this
sublunary
Globe
depends
on
the
celestiall
,
as
the
lesser
wheeles
in
a
Clock
doe
on
the
great
one
,
which
I
finde
thus
expressed
,
As
in
a
Clock
one
motion
doth
convey
And
carry
divers
wheeles
a
severall
way
,
Yet
altogether
by
the
great
wheeles
force
Direct
the
hand
unto
his
proper
course
.
Who
is
he
that
saith
,
and
it
commeth
to
passe
,
when
the
Lord
commandeth
it
not
?
Lam.
3.37
.
Suppose
the
Legions
of
Hell
should
combine
with
the
Potentates
of
the
Earth
to
doe
their
worst
,
they
cannot
go
beyond
the
reach
of
their
teather
,
whether
they
rise
or
sit
still
,
they
shall
by
an
insensible
ordination
performe
that
will
of
the
Almighty
,
which
they
least
thinke
of
,
and
most
oppose
;
yea
,
(
saith
Austine
)
by
resisting
the
will
of
God
they
do
fulfill
it
:
and
his
will
is
done
by
and
upon
them
,
even
in
that
they
doe
against
his
will
.
That
even
Satan
himselfe
is
limited
,
and
can
go
no
further
than
his
chaine
will
reach
,
we
may
see
,
Revel.
20.2
.
More
particularly
;
he
could
not
touch
so
much
as
Iobs
body
or
substance
,
no
not
one
of
his
servants
,
nor
one
limbe
of
their
bodies
,
nor
one
haire
of
their
heads
,
nor
one
beast
of
their
heards
,
but
he
must
first
beg
leave
of
God
,
Iob
2.6
.
Nay
Satan
is
so
farre
from
having
power
over
us
living
,
that
he
cannot
touch
our
bodies
being
dead
;
yea
,
he
cannot
finde
them
when
God
will
conceale
them
,
(
witnesse
the
body
of
Moses
:
)
and
I
doubt
not
,
but
as
the
Angels
did
wait
at
the
Sepulchre
of
their
and
our
Lord
;
so
,
for
his
sake
,
they
also
watch
over
our
graves
:
he
could
not
seduce
a
false
Prophet
,
nor
enter
into
a
Hog
without
license
;
the
whole
Legion
sue
to
Christ
for
a
sufferance
,
not
daring
other
than
to
grant
,
that
without
his
permission
they
could
not
hurt
a
very
Swine
.
Now
if
it
be
fearefull
to
thinke
how
great
things
evill
spirits
can
doe
with
permission
,
it
is
comfortable
to
thinke
how
they
can
doe
nothing
without
permission
;
for
if
GOD
must
give
him
leave
,
hee
will
never
give
him
leave
to
doe
any
harme
to
his
chosen
,
he
will
never
give
him
leave
to
doe
the
least
hurt
to
our
soules
.
Now
as
by
way
of
concession
every
greater
includes
the
lesse
,
he
that
can
lift
a
Talent
,
can
easily
lift
a
Pound
;
so
by
way
of
denyall
,
every
greater
excludes
the
lesse
.
If
Satan
himselfe
cannot
hurt
us
,
much
lesse
his
instruments
,
weake
men
:
but
for
proofe
of
this
,
see
also
an
instance
or
two
,
that
a
Sparrow
cannot
fall
to
the
ground
without
our
heavenly
Father
;
and
that
without
leave
from
him
,
our
enemies
cannot
diminish
one
haire
of
our
heads
,
wee
have
our
SAVIOURS
expresse
testimony
,
Matthew
10.
Let
the
Powder-Trayt●rs
plot
and
contrive
the
ruine
of
our
State
never
so
cunningly
and
closely
,
let
them
goe
on
to
the
utmost
,
(
as
there
wanted
nothing
but
an
Actor
to
bring
on
that
Catholike
doomesday
;
)
yet
before
the
Match
could
bee
brought
to
the
Powder
,
their
artificiall
fire-workes
were
discovered
,
their
projection
,
prodition
,
deperdition
,
all
disclosed
,
and
seasonably
returned
on
their
owne
heads
.
Let
Iesabel
fret
her
heart
out
,
and
sweare
by
her
gods
that
Eliah
shall
dye
,
yet
she
shall
be
frustrate
;
Eliah
shall
be
safe
.
Let
the
red
Dragon
spoute
forth
flouds
of
venome
against
the
Church
,
the
Church
shall
have
wings
given
her
to
flie
away
,
she
shall
be
delivered
,
Revel.
12.
Let
the
Scribes
and
Pharisees
with
their
many
false
witnesses
accuse
Christ
never
so
,
yet
in
spight
of
malice
innocency
shall
finde
abbetors
:
and
rather
than
he
shall
want
witnesses
,
the
mouth
of
Pilate
shall
be
opened
to
his
justification
.
Yea
,
let
Ionas
through
frailty
runne
away
from
the
execution
of
his
embassage
and
GODS
charge
,
and
thereupon
bee
cast
into
the
Sea
,
though
the
waves
require
him
of
the
Ship
,
and
the
fish
require
him
of
the
waves
,
yet
the
Lord
will
require
him
of
the
Fish
:
even
the
Sea
and
the
Fish
had
as
great
a
charge
for
the
Prophet
,
as
the
Prophet
had
a
charge
for
Niniveh
;
for
this
is
a
sure
rule
,
if
in
case
God
gives
any
of
the
creatures
leave
to
afflict
us
,
yet
hee
will
bee
sure
to
lay
no
more
upon
us
than
wee
are
able
,
or
hee
will
make
us
able
to
beare
yea
,
then
shall
make
for
our
good
and
his
glory
;
he
hath
a
provident
care
over
all
the
creatures
,
even
Beasts
and
Plants
:
and
certainely
wee
are
more
precious
than
Fowles
or
Flowers
,
yet
the
Lord
cares
for
them
.
Will
the
Householder
take
care
to
water
the
Herbes
of
his
Garden
,
or
to
fodder
his
Cattell
,
and
suffer
his
Men
and
Maides
to
famish
through
hunger
and
thirst
?
Or
will
he
provide
for
his
Men
and
Maides
,
and
let
his
owne
Children
starve
?
Surely
if
a
man
provide
not
for
his
owne
,
He
hath
denyed
the
faith
,
and
is
worse
than
an
Infidell
,
1
Tim.
5.8
.
Farre
be
it
then
from
the
great
Householder
,
and
judge
of
all
the
Earth
,
not
to
provide
for
his
deere
Children
and
servants
,
what
shall
be
most
necessary
for
them
.
Indeed
wee
may
feare
our
owne
flesh
,
as
Saint
Paul
did
;
but
God
is
faithfull
,
and
will
not
suffer
us
to
be
tempted
above
our
strength
,
but
will
even
give
the
issue
with
the
temptation
,
and
in
the
meane
time
support
us
with
his
grace
,
2
Corinth.
12
9.
You
have
an
excellent
place
to
this
purpose
,
Ieremiah
the
15.20
,
21.
Objection
,
But
wee
see
by
experience
,
that
GOD
gives
wicked
men
power
often
times
to
take
away
the
very
lives
of
the
godly
.
Answer
.
When
then
?
If
we
lose
the
lives
of
our
bodies
,
it
is
,
that
wee
may
save
the
lives
of
our
soules
,
Luke
9.
Verse
24.
and
so
wee
are
made
gainers
even
by
that
losse
;
againe
,
thou
hast
merited
a
three-fold
death
,
if
thou
art
freed
from
the
two
worser
,
spirituall
and
eternall
,
and
God
deale
favourably
with
thee
touching
thy
naturall
death
,
he
is
mercifull
;
if
not
,
thou
mus●
not
thinke
him
unjust
.
Though
the
Devil●
and
the
World
can
hurt
us
,
as
well
as
othe●
men
,
in
our
outward
and
bodily
estates
,
ye●
they
can
doe
us
no
hurt
,
nor
indanger
ou●
soules
;
they
shall
lose
nothing
but
their
drosse
,
as
in
Zachary
13.9
.
Isaiah
12.
they
cannot
deprive
us
of
our
spirituall
treasure
here
,
no●
eternall
hereafter
;
which
makes
our
Saviour
say
,
Feare
ye
not
them
which
kill
the
body
,
but
are
not
able
to
kill
the
soule
;
but
rather
feare
him
which
is
able
to
destroy
both
soule
and
body
in
hell
,
Mat.
10.28
.
The
body
is
but
the
Barke
,
Cabinet
,
Case
,
or
Instrument
of
the
soule
;
and
say
it
fals
in
peeces
,
there
is
but
a
Pitcher
broken
;
the
soule
a
glorious
Ruby
,
held
more
fit
to
be
set
in
the
Crowne
of
glory
,
than
here
to
be
trodden
under
foot
by
dirty
Swine
;
and
therefore
so
soone
as
separated
,
the
Angels
convey
her
hence
to
the
place
of
everlasting
blisse
.
Alas
,
what
can
they
doe
?
they
cannot
separate
us
from
the
love
of
God
in
Christ
Iesus
,
Romans
8.38
,
39.
Yea
,
they
are
so
far
from
doing
us
harme
,
as
that
,
contrariwise
,
we
are
much
the
better
for
them
;
In
all
these
things
we
are
more
than
conquerours
,
through
him
that
loved
us
,
Verse
37.
Whatsoever
then
becomes
of
goods
or
lives
,
happy
are
wee
so
long
as
(
like
wise
Souldiers
)
we
guard
the
vitall
parts
,
while
the
soule
is
kept
sound
from
impatience
,
from
distrust
,
&c.
Our
enemy
may
afflict
us
,
he
cannot
hurt
us
.
There
is
no
chastisement
not
grievous
;
the
bone
that
was
disjoynted
,
cannot
be
set
right
without
paine
;
no
potion
can
cure
us
,
if
it
worke
not
;
and
it
workes
not
except
it
makes
us
sick
;
we
are
contented
with
that
sicknesse
which
is
the
way
to
health
,
there
is
a
vexation
without
hurt
,
such
is
this
:
we
are
afflicted
,
not
overpressed
;
needy
,
not
desperate
;
persecuted
,
not
forsaken
;
cast
downe
▪
but
perish
not
:
how
should
wee
▪
when
all
the
evill
in
a
City
comes
from
the
providence
of
a
good
GOD
,
which
can
neither
be
impotent
nor
unmercifull
?
It
is
the
Lord
,
let
him
doe
what
he
will
:
woe
worth
us
,
if
evils
could
come
by
chance
,
or
were
let
loose
to
light
where
they
list
;
now
they
are
over-ruled
,
wee
are
safe
.
In
the
name
of
God
then
,
let
not
the
tall
stature
of
the
Anakims
,
nor
the
combination
of
the
Edomites
,
nor
the
politicke
counsels
of
all
the
Achitophels
and
Machivilians
,
nor
the
proud
lookes
,
nor
the
big
words
of
all
the
Amaziahs
combining
themselves
together
,
deter
or
dismay
you
.
Let
not
the
overtopping
growth
of
the
sons
of
Zerviah
seem
too
hard
for
you
;
for
GOD
is
infinitely
more
strong
and
mighty
to
save
us
,
than
all
our
enemies
are
to
destroy
us
;
and
he
hath
his
Oare
in
their
Boate
,
he
hath
a
speciall
stroke
in
all
actions
whatsoever
,
and
can
easily
over-reach
and
make
starke
fooles
of
the
wisest
;
by
making
their
owne
councels
and
endeavours
like
Chusaes
,
to
overthrow
those
intentions
which
they
seeme
to
support
.
As
touching
the
continuance
of
afflictions
,
God
so
ordereth
and
tempereth
the
same
,
in
his
mercifull
wisdome
,
that
either
they
bee
tolerable
,
or
short
,
either
our
sorrowes
shall
not
be
violent
,
or
they
shall
not
last
;
if
they
bee
not
light
,
they
shall
not
be
long
:
grievous
and
sore
trials
last
but
for
a
season
,
1
Peter
1.6
.
A
little
while
,
Iohn
16.16
.
Yea
but
a
moment
,
2
Cor.
4.17
.
He
endureth
but
a
while
in
his
anger
(
saith
the
Psalmist
)
but
in
his
favour
is
life
:
weeping
may
abide
for
a
night
,
but
joy
commeth
in
the
morning
,
Psal.
30.5
.
And
this
had
he
good
expeience
of
;
for
if
we
mark
it
,
all
those
Psalmes
whose
first
lines
containe
sighes
and
broken
complaints
do
end
with
delight
and
contentment
,
he
began
them
in
feare
,
but
they
end
in
joy
;
you
shall
see
terrible
anguish
sitting
in
the
dore
,
irremediable
sorrow
looking
in
at
the
window
,
despaire
bordering
in
the
margent
,
and
offering
to
creep
into
the
Text
;
yet
after
a
sharpe
conflict
,
nothing
appeares
but
joy
and
comfort
.
God
loves
to
send
reliefe
when
we
least
looke
for
it
,
as
Elisha
sent
to
the
King
of
Israel
when
hee
was
rending
his
clothes
,
2
Kin.
5
8.
Heare
what
the
Lord
thy
Redeemer
saith
by
Esaiah
,
For
a
moment
in
thine
anger
.
I
hid
my
face
from
thee
for
a
little
season
,
but
with
everlasting
mercy
have
I
had
compassion
on
thee
,
Esay
54.8
.
It
is
but
a
little
for
a
moment
that
his
anger
lasts
,
his
mercy
is
everlasting
:
and
I
hid
my
face
,
never
turn'd
my
heart
from
thee
.
Ioseph
when
he
lay
downe
to
sleep
,
was
full
of
care
about
his
wives
being
with
childe
,
Mat.
1.20
.
but
he
awakened
well
satisfied
,
Vers.
24.
To
day
a
measure
of
fine
flower
is
lower
rated
in
Samaria
,
than
yesterday
of
dung
.
Although
Christs
Star
left
the
Wise
Men
for
a
time
,
yet
instantly
it
appeared
againe
,
and
forsooke
them
not
untill
they
had
found
CHRIST
;
which
was
the
marke
they
aimed
at
,
Mat.
2.9
.
Yea
,
it
s
a
Rule
in
nature
,
that
violent
things
cannot
last
long
:
The
Philosophers
could
observe
,
that
no
motion
violent
is
wont
to
be
permanent
;
and
Seneca
concludes
,
That
if
the
sicknesse
be
tedious
and
lasting
,
the
paine
is
tolerable
;
but
if
violent
,
short
:
so
if
we
suffer
much
,
it
shall
not
be
long
,
if
we
suffer
long
,
it
shall
not
be
much
.
Some
misery
is
like
a
Consumption
,
gentle
,
but
of
long
continuance
;
other
like
a
Feaver
,
violent
,
but
soone
over
.
If
our
sorrowes
be
long
,
they
are
the
lighter
;
if
sharper
,
the
shorter
.
The
sharpe
North-East
winde
(
saith
the
Astronomer
)
never
lasteth
three
dayes
;
and
thunder
,
the
more
violent
,
the
lesse
permanent
.
Wherefore
cheere
up
thou
drooping
soule
;
if
the
Sun
of
comfort
be
for
the
present
clouded
,
it
will
ere
long
shine
forth
bright
againe
;
if
now
with
the
Moone
thou
art
in
the
wayne
;
stay
but
a
little
,
thou
shalt
as
much
increase
;
for
as
dayes
succeed
nights
,
Summer
Winter
,
and
rest
travell
;
so
undoubtedly
,
joy
shall
suc●ed
and
exceed
thy
sorrow
.
Thy
griefe
shall
dissolve
,
or
be
dissolved
;
yea
,
it
is
in
some
measure
dissolved
by
hope
for
the
present
.
The
Portingals
will
rejoyce
in
foule
weather
;
why
,
because
they
know
faire
will
follow
:
and
so
may
the
beleever
in
his
greatest
exigents
;
because
God
will
shortly
tread
Satan
under
our
feet
,
Rom.
16.20
.
Here
also
the
distressed
soule
may
raise
comfort
to
himselfe
out
of
former
experience
;
who
is
he
that
hath
not
beene
delivered
out
of
some
miserable
exigent
?
which
if
thou
hast
,
thou
mayest
well
say
unto
God
with
the
Psalmist
,
Thou
hast
shewed
me
great
troubles
and
adversities
,
but
thou
wilt-returne
and
revive
me
,
and
wilt
come
againe
,
and
take
mee
up
from
the
depth
of
the
earth
,
and
comfort
mee
,
Psalme
71.20
,
21.
For
Gods
former
actions
are
paternes
of
his
future
;
he
teacheth
you
what
he
will
doe
,
by
what
he
hath
done
:
and
nothing
more
raiseth
up
the
heart
in
present
affiance
,
than
the
recognition
of
favours
or
wonders
passed
:
he
that
hath
found
God
present
in
one
extremity
,
may
trust
him
in
the
next
;
every
sensible
favour
of
the
Almighty
,
invites
both
his
gifts
and
our
trust
.
Ob.
But
thou
wilt
say
with
the
Psalmist
,
thine
enemies
have
long
prevailed
against
thee
,
and
God
seemeth
altogether
to
hide
his
face
,
and
to
have
cleane
forgotten
thee
:
and
so
thou
fearest
he
will
for
ever
,
Psal.
13.1
,
2.
Answ.
It
is
but
so
in
thy
apprehension
,
as
it
w●●
with
him
;
Gods
deliverance
may
over-stay
thy
expectation
,
it
cannot
the
due
period
of
his
owne
counsels
;
for
know
first
,
That
Gods
workes
are
not
to
be
judged
of
,
untill
the
fifth
act
.
The
case
deplorable
and
desperate
in
outward
appearance
,
may
with
one
smile
from
Heaven
finde
a
blessed
issue
:
Dotham
is
besieged
,
and
the
Prophets
servant
distressed
,
they
are
in
a
grievous
case
,
(
as
they
thinke
)
yet
a
very
apparition
in
the
clouds
shall
secure
them
;
not
a
squadron
shall
bee
raised
,
and
yet
the
enemy
is
surprised
,
2
Kings
6.
here
was
no
slacknesse
.
The
Midianites
invade
Israel
,
and
are
suddenly
confounded
by
a
dreame
,
Iudges
7.
Mistris
Honiwood
,
that
Religious
Gentlewoman
,
famous
for
her
vertues
,
after
she
had
beene
distressed
in
her
mind
many
yeeres
,
without
feeling
the
least
comfort
,
not
being
able
to
hold
out
any
longer
(
as
a
wounded
spirit
who
can
beare
?
)
flung
a
Venice-glasse
against
the
ground
,
and
said
to
a
grave
Divine
that
sought
to
comfort
her
,
I
am
as
sure
to
be
damned
,
as
this
Glasse
is
to
be
broken
:
but
what
followed
,
the
Glasse
was
not
broken
:
at
the
sight
whereof
she
was
so
confirmed
,
that
ever
after
to
her
dying
day
,
she
lived
most
comfortably
:
much
like
that
of
Apelles
,
who
striving
to
paint
a
drop
of
foame
falling
from
a
Horse
mouth
,
after
long
study
how
to
expresse
it
,
even
despairing
flung
away
his
Pensill
,
and
that
throw
did
it
.
Spirituall
consolations
are
commonly
late
and
sudden
;
long
before
they
come
,
and
speedy
when
they
doe
come
,
even
preventing
expectation
:
and
our
last
conflicts
have
wont
▪
ever
to
be
the
sorest
;
as
when
after
s●me
dripping
raine
,
it
powres
downe
most
vehemently
,
we
thinke
the
weather
is
changing
.
Againe
,
in
the
next
place
thou
must
know
,
that
mans
extremity
is
Gods
opportunity
;
well
may
he
forbeare
so
long
as
we
have
any
thing
else
to
relye
upon
;
but
we
are
sure
to
finde
him
in
our
greatest
exigents
,
who
loves
to
give
comfort
to
those
that
are
forsaken
of
their
hopes
,
as
aboundance
of
examples
witnesse
.
When
had
the
Children
of
Israel
the
greatest
victories
,
but
when
they
feared
most
to
bee
overcome
?
2
Kings
19.35
.
Exod.
14.28
,
29.
When
was
Hagar
comforted
of
the
Angell
,
but
when
her
childe
was
neere
famished
,
and
she
had
cast
it
under
a
Tree
for
dead
?
Genesis
21.15
.
to
20.
When
was
Eliah
comforted
and
releeved
by
an
Angell
,
with
a
Cake
baked
on
the
coales
,
and
a
Cruse
of
Water
,
but
when
hee
was
utterly
forsaken
of
his
hopes
?
1
Kings
19.4
.
to
7.
When
did
God
answer
the
hopes
of
Sarah
,
Rebecah
,
Rachel
,
the
wife
of
Manoah
,
and
Elizabeth
,
touching
their
long
and
much
desired
issues
?
but
when
they
were
barren
and
past
hope
of
children
by
reason
of
age
,
Genesis
18.
Iudges
13.
Luke
1.6
,
7.
When
did
our
Saviour
heale
the
Woman
of
her
bloudy
issue
,
but
after
the
Physitians
had
given
her
over
,
and
she
becomming
much
worse
,
had
given
them
over
,
when
shee
had
spent
all
she
had
upon
them
:
for
to
mend
the
matter
,
poverty
,
which
is
another
disease
,
was
superadded
to
make
her
compleatly
miserable
.
When
did
Moses
finde
succour
,
but
when
his
Mother
could
no
longer
hide
him
:
and
he
was
put
into
the
River
among
the
Bull-rushes
?
she
would
have
given
all
she
was
worth
to
save
him
;
and
now
she
hath
wages
to
nurse
him
:
she
doth
but
change
the
name
of
Mother
into
Nurse
,
and
she
hath
her
son
without
feare
,
not
without
great
reward
▪
when
Israel
was
sn
so
hard
a
straight
,
as
either
to
be
drowned
in
the
Sea
,
or
slaine
by
the
Sword
;
how
miraculously
did
God
provide
an
evasion
by
dividing
the
waters
?
When
Rochel
,
like
Samariah
,
had
a
strong
enemy
without
,
and
a
sore
famine
within
;
how
miraculously
did
God
provide
an
evasion
,
by
making
the
tyde
their
Purveyor
to
bring
them
in
an
Ocean
of
shell
fish
,
the
like
of
which
was
never
knowne
before
nor
since
.
When
the
English
had
left
Cales
,
and
the
Spaniard
was
againe
repossest
of
it
;
by
some
neglect
or
oversight
there
was
an
English-man
left
behinde
;
but
how
did
God
provide
for
his
escape
?
its
worth
the
remembring
;
he
was
no
sooner
crept
into
a
hole
under
a
paire
of
staires
,
but
instantly
a
Spider
weaves
a
web
over
the
hole
,
and
this
diverted
them
;
for
when
one
of
them
said
,
here
is
surely
some
of
them
hid
,
another
replyes
,
What
a
foole
art
thou
,
doest
thou
not
see
,
it
s
covered
with
a
firme
cobweb
?
and
so
past
him
,
that
in
the
night
he
escaped
.
O
Saviour
,
our
extremities
are
the
seasons
of
thy
aide
:
even
when
Fa●x
was
giving
fire
to
the
Match
,
that
should
have
given
fire
to
the
Powder
,
which
should
have
blowne
up
men
and
Monuments
,
even
the
whole
State
together
;
thou
that
never
sleepest
didst
prevent
him
,
and
disclose
the
whole
designe
;
yea
,
thou
didst
turne
our
intended
Funerall
into
a
Festivall
.
And
why
doth
the
goodnesse
of
our
God
pick
out
the
most
needfull
times
for
our
reliefe
and
comfort
?
but
because
our
extremities
drive
us
to
him
that
is
omnipotent
;
there
is
no
feare
,
no
danger
,
but
in
our
owne
insensiblenesse
:
but
because
when
we
are
forsaken
of
all
succours
and
hopes
,
we
are
f●●test
for
his
redresse
;
and
never
are
we
neerer
to
helpe
,
than
when
wee
despaire
of
helpe
;
but
because
our
extremities
give
him
the
most
glory
,
and
our
comfort
is
the
greater
,
when
the
deliverance
is
seene
before
it
is
expected
,
his
wisdome
knowes
when
aide
will
be
most
seasonable
,
most
wellcome
;
which
he
then
loves
to
give
,
when
he
findes
us
left
of
all
other
props
.
That
mercifull
hand
is
reserved
for
a
dead
lift
,
and
then
he
failes
us
not
;
as
when
Abraham
had
given
Isaack
▪
and
Isaac
had
given
himselfe
for
dead
;
when
the
knife
is
falling
upon
his
throate
,
then
,
then
comes
the
deliverance
by
an
Angell
,
calling
,
forbidding
,
commending
him
.
And
indeed
our
faith
is
most
commendable
in
the
last
act
,
it
is
no
praise
to
hould
out
,
until
we
be
harde
driven
,
but
when
we
are
forsaken
of
meanes
,
then
to
live
by
faith
in
our
God
,
is
thought
worthy
of
a
Crowne
.
O
wretched
Saul
,
hadst
thou
held
out
never
so
little
longer
without
offering
,
and
without
distrust
,
Samuel
had
come
,
and
thou
hadst
kept
the
favour
of
God
,
whereas
now
for
thy
unbeliefe
thou
art
cast
off
for
ever
,
1
Sam.
13.10
,
to
15.
To
shut
up
all
in
a
word
,
were
thy
soule
in
such
a
straight
,
as
Israel
was
betweene
the
red
Sea
,
and
the
Egyptians
;
the
spirits
of
vengeance
,
(
like
those
enemies
)
pursuing
thee
behind
;
Hell
and
death
(
like
that
Red
Sea
,
)
ready
to
ingulfe
thee
before
,
yet
would
I
speak
to
thee
in
the
confidence
of
Moses
,
Exodus
14.13
.
Stand
still
and
see
the
salvation
of
the
Lord
.
Thy
Word
,
ô
God
,
made
all
,
thy
word
shall
repaire
all
;
hence
all
ye
diffident
feares
,
he
whom
I
trust
is
omnipotent
.
Secondly
,
Thou
must
know
,
that
GOD
in
his
wisdome
hath
set
downe
a
certaine
period
of
time
,
within
which
hee
will
exercise
his
Children
more
or
lesse
:
and
at
the
end
wherof
,
and
not
before
,
hee
will
relieve
and
comfort
them
againe
.
As
wee
may
perceive
by
,
Eccles.
3.1
.
Acts
7.25
.
Exodus
12.41
.
Gen.
15.13
.
Daniel
1.5
,
30.
Ier.
25.11
.
Gen.
6.3
.
Foure
hundred
yeares
hee
appointed
to
Abraham
and
his
seed
,
that
they
should
be
Sojourners
in
a
strange
land
,
where
they
should
be
kept
in
bondage
,
and
evill
intreated
,
Genesis
15.
At
the
end
of
which
time
,
even
the
selfe
same
day
,
they
returned
from
the
land
of
Aegypt
:
that
was
the
precise
time
appointed
,
and
the
selfe
same
day
it
was
accomplished
:
and
till
then
Moses
undertooke
it
in
vaine
.
Why
were
they
so
long
kept
from
it
?
the
land
was
their
owne
before
,
they
were
the
right
heires
to
it
,
lineally
descended
from
him
who
was
the
first
Possessor
of
it
after
the
floud
:
God
will
doe
all
in
due
time
,
that
is
,
in
his
time
,
not
in
ours
;
if
at
any
time
the
Lord
deliver
us
,
it
is
more
than
he
owes
us
.
Let
him
(
saith
Saint
Augustine
)
choose
his
owne
opportunity
that
so
freely
grants
the
mercy
.
Againe
,
he
appointed
that
the
Iewes
should
serve
the
King
of
Babylon
seventy
yeeres
;
not
a
day
,
not
an
houre
to
bee
abated
,
Ieremy
25.11
.
but
at
the
end
thereof
,
even
that
very
night
,
Daniel
9.
it
was
accomplished
;
neither
did
Daniel
,
(
who
knew
the
determinate
time
)
once
pray
for
deliverance
,
till
just
upon
the
expiration
.
Thirty
eight
yeeres
hee
appointed
the
sicke
man
at
Bethesda's
Poole
,
Iohn
5.5
.
Twelve
yeares
to
the
Woman
with
the
bloudy
issue
,
Matthew
9.20
.
Three
Moneths
to
Moses
,
Exod.
2.2
.
Tenne
dayes
tribulation
to
the
Angell
of
the
Church
of
Smyrna
,
Apocal.
2.10
.
Three
dayes
plague
to
David
,
2
Sam.
24.13
.
Each
of
these
groaned
for
a
time
,
under
the
like
burden
as
thou
doest
:
But
when
their
time
which
God
had
appointed
,
was
come
,
they
were
delivered
from
all
their
miseries
,
troubles
and
calamities
:
and
so
likewise
ere
long
,
if
thou
wilt
patiently
tarry
the
Lords
leasure
,
thou
shalt
also
be
delivered
from
thy
affliction
and
sorrow
,
either
in
the
Morning
of
thy
trouble
,
with
David
,
Psal.
30.5
.
or
at
the
Noone
of
thy
life
with
Iob
,
Chapter
42.10
.
to
the
end
,
or
toward
the
Evening
,
with
Mr.
Glover
,
that
holy
Martyr
,
who
could
have
no
comfortable
feeling
,
till
he
came
to
the
sight
of
the
stake
:
but
then
he
cryed
out
,
and
clapt
his
hands
for
joy
to
his
friend
,
saying
,
O
Austine
,
he
is
come
,
hee
is
come
,
meaning
the
feeling
joy
,
of
faith
,
and
the
Holy
Ghost
,
Acts
and
Monuments
,
Fol.
1555.
in
the
last
edition
save
this
?
Or
at
night
with
Lazarus
,
at
one
houre
or
another
thou
art
sure
to
be
delivered
.
Be
our
troubles
many
in
number
,
strange
in
nature
,
heavy
in
measure
,
much
in
burthen
,
and
long
in
continuance
,
yet
Gods
mercies
are
more
numerous
,
his
wisdome
more
wondrous
,
his
power
more
miraculous
,
he
will
deliver
us
out
of
all
,
Many
are
the
troubles
of
the
Righteous
,
but
the
Lord
delivereth
them
out
of
all
,
Psal.
34.19
.
How
many
or
how
great
soever
they
be
,
or
how
long
soever
they
continue
,
yet
an
end
they
shall
all
have
:
For
the
LORD
either
taketh
troubles
from
them
,
or
takes
them
from
troubles
,
by
receiving
them
into
his
heavenly
rest
,
where
they
shall
acknowledge
that
GOD
hath
rewarded
them
as
farre
beyond
their
expectation
,
as
he
had
formerly
punished
them
lesse
than
they
did
deserve
:
this
Doctrine
well
digested
will
breed
good
bloud
in
our
soules
,
and
is
specially
usefull
to
bound
our
desires
of
release
;
for
though
we
may
be
importunate
,
impatient
we
may
not
be
,
stay
he
never
so
long
,
Patience
must
not
be
an
Inch
shorter
than
Affliction
:
If
the
Bridge
reach
but
halfe
way
over
the
Brooke
,
we
shall
have
but
an
ill-favoured
passage
.
We
are
taught
in
Scripture
to
praise
Patience
,
as
we
doe
a
faire
day
at
night
;
He
that
endureth
to
the
end
shall
be
saved
,
Matth.
24.13
.
Much
the
better
for
that
light
,
which
will
not
bring
us
to
bed
:
perseverance
is
a
kinde
,
of
all
in
all
.
But
not
seldome
doth
the
Lord
onely
release
his
Children
out
of
extreame
adversity
here
,
but
withall
makes
their
latter
end
so
much
the
more
prosperous
,
by
how
much
the
more
their
former
time
hath
beene
miserable
and
adverse
.
We
have
experience
in
Iob
:
You
have
heard
,
saith
Saint
Iames
,
of
the
patience
of
Iob
,
and
what
end
the
Lord
made
with
him
:
What
end
is
that
;
the
Holy
Ghost
tels
you
:
That
the
Lord
turned
the
captivity
of
Iob
,
and
blessed
his
last
dayes
more
than
the
first
,
for
hee
had
foureteene
thousand
Sheepe
,
and
six
thousand
Camels
,
and
a
thousand
Yoake
of
Oxen
,
and
a
thousand
she
Asses
;
he
had
also
seaven
sonnes
,
and
three
daughters
,
and
all
his
friends
came
unto
him
againe
with
presents
,
and
comforted
him
for
all
the
evill
that
the
Lord
had
brought
unto
him
,
Iob
42.10
.
to
14.
And
in
David
,
who
for
a
long
time
was
in
such
feare
of
Saul
,
that
he
was
forc't
to
flye
for
his
life
,
first
,
to
Samuel
,
where
Saul
pursueth
him
;
then
to
Ionathan
,
where
his
griefe
is
doubled
;
then
to
Abimelech
,
where
is
Doeg
to
betray
him
;
after
that
he
flyeth
to
Achish
King
of
Gath
,
where
,
being
discovered
,
he
is
in
greatest
feare
of
all
,
lest
the
King
should
take
away
his
life
,
and
lastly
when
he
returnes
to
his
owne
Ziklag
,
he
finds
it
smitten
and
burnt
with
fire
,
and
his
Wives
taken
prisoners
,
and
in
the
midst
of
all
his
griefe
,
when
hee
had
wept
untill
hee
could
weepe
no
more
,
the
people
being
vexed
intend
to
stone
him
;
so
that
,
as
he
had
long
before
complayned
,
there
was
but
a
steppe
betweene
him
and
death
;
but
marke
the
issue
,
within
two
dayes
the
Crowne
of
Israel
is
brought
unto
him
,
and
he
is
annoynted
King
,
2
Sam.
1.
and
for
the
present
he
was
able
to
comfort
himselfe
in
the
Lord
his
God
,
1
Sam.
30.6
.
Yea
after
this
,
when
by
that
foule
sin
of
Adultery
and
Murther
hee
had
brought
more
enemies
about
his
eares
(
God
and
Men
,
and
Divells
)
having
once
repented
his
fault
,
he
was
able
to
say
with
confidence
,
O
God
thou
hast
shewed
me
great
troubles
and
adversities
,
but
thou
wilt
take
me
up
from
the
depth
of
the
earth
,
and
increase
my
honour
,
Psalme
71.21
.
He
knew
well
enough
that
cherishing
was
wont
to
follow
stripes
:
how
oft
hath
a
Tragick
entrance
had
a
happy
end
?
We
read
that
Michael
was
condemned
to
death
by
the
Emperor
Leo
,
upon
a
false
accusation
,
but
before
the
execution
the
Emperor
dyed
,
and
Michael
was
chosen
in
his
stead
.
God
loves
to
doe
by
his
Children
,
as
Ioseph
did
by
his
Father
;
first
,
we
must
have
our
beloved
Ioseph
a
long
time
deteyned
from
us
then
he
robbes
us
of
Simeon
,
after
that
sends
for
our
best
beloved
Benjamin
,
and
makes
us
beleeve
he
will
robbe
us
of
all
our
Children
at
once
,
all
the
things
that
are
deare
to
us
.
But
why
is
it
?
Even
that
when
we
think
to
have
lost
all
,
he
might
returne
himselfe
,
and
all
againe
with
the
greater
interest
of
joy
and
felicity
.
The
LORD
,
saith
Hannah
,
killeth
and
maketh
alive
,
first
killeth
,
and
then
maketh
alive
,
bringeth
downe
to
the
grave
,
and
raiseth
up
;
the
LORD
maketh
poore
,
and
maketh
rich
;
bringeth
lowe
,
and
exalteth
;
he
rayseth
the
poore
out
of
the
dust
,
and
lifteth
up
the
begger
from
the
Dunghill
,
to
set
them
among
Princes
,
and
to
make
them
inherite
the
seate
of
glory
,
1
Sam.
2.6
,
7
,
8.
And
why
all
this
,
but
that
in
his
owne
might
no
man
may
bee
strong
,
verse
9.
That
which
Plutarch
reports
of
Dionysius
,
how
he
tooke
away
from
one
of
his
Nobles
,
almost
his
whole
estate
,
and
seeing
him
neverthelesse
continue
as
jocund
and
well
contented
as
ever
,
he
gave
him
that
againe
,
and
as
much
more
;
Is
a
common
thing
with
the
Lord
;
and
thousands
can
witnesse
,
that
though
they
went
weeping
under
the
burthen
,
when
they
first
carryed
the
precious
seed
of
Repentance
,
yet
they
still
returned
with
joy
,
and
brought
their
sheaves
with
them
,
Ps.
126.5
,
6.
Object
.
But
thou
thinkest
thou
shalt
not
hold
out
,
if
God
should
long
delay
thee
.
Answ.
If
he
delay
thee
never
so
long
,
he
will
be
sure
to
support
thee
as
long
,
2
Cor.
4.16
.
his
grace
shall
be
sufficient
for
thee
at
the
least
,
2
Cor.
12.9
.
Phil.
1.29
.
which
was
Pauls
answere
,
and
it
may
suffice
all
suitors
;
the
measure
of
our
patience
shall
be
proportionable
to
our
suffering
,
and
our
strength
equalled
to
our
Temptations
,
1
Cor.
10.13
.
Now
if
God
doe
either
take
away
our
appetite
,
or
give
us
meate
,
it
is
enough
.
The
Bush
,
which
was
a
Type
of
the
Church
,
consumed
not
all
the
while
it
burned
with
fire
,
because
God
was
in
the
middest
of
it
:
God
waighes
out
to
us
our
favours
and
Crosses
,
in
an
equall
ballance
,
and
so
tempers
our
sorrowes
,
that
they
may
not
oppresse
;
and
our
joyes
,
that
they
may
not
transport
us
:
each
one
hath
some
matter
of
envy
to
others
,
and
of
griefe
to
himselfe
.
Object
.
But
thou
hast
no
evidence
of
Divine
assistance
,
nor
thou
canst
not
pray
for
it
to
purpose
.
Answ.
We
have
the
presence
of
Gods
Spirit
,
and
grace
many
times
,
and
feele
it
not
;
yea
,
when
we
complaine
for
want
of
it
(
as
Pilate
asked
Christ
what
was
the
truth
,
when
the
Truth
stood
before
him
.
)
The
stomacke
finds
the
best
digestion
,
even
in
sleepe
,
when
we
least
perceive
it
;
and
whiles
we
are
most
awake
,
this
power
worketh
in
us
,
either
to
further
strength
or
disease
,
without
our
knowledge
of
what
is
done
within
;
and
on
the
other
side
,
that
man
is
most
dangerously
sicke
,
in
whom
nature
decayes
without
his
feeling
,
without
his
complaint
.
To
know
our selves
happy
,
is
good
,
but
woe
were
to
us
Christians
,
if
we
could
not
be
happy
and
know
it
not
.
As
touching
prayer
,
every
one
is
not
so
happy
as
Steven
was
,
to
be
most
fervent
when
they
are
most
in
paine
;
yea
it
were
miserable
for
the
best
Christian
,
if
all
his
former
prayers
and
meditations
did
not
serve
to
ayde
him
in
his
last
streights
,
and
meet
together
in
the
center
of
his
extremitie
;
yeelding
,
though
not
sensible
reliefe
,
yet
secret
benefit
to
the
soule
;
whereas
the
worldly
man
in
this
case
,
having
not
layed
up
for
this
houre
,
hath
no
comfort
from
GOD
,
or
from
others
,
or
from
himselfe
.
And
thus
you
see
that
nothing
can
befall
us
without
the
speciall
appointment
of
our
good
God
,
who
not
only
takes
notice
of
our
sufferings
,
but
sweetneth
them
with
his
presence
,
takes
our
part
,
stintes
our
enemies
,
and
so
ordereth
the
whole
,
that
our
griefe
is
either
short
,
or
tolerable
;
and
that
though
he
is
oftentimes
harsh
in
the
beginning
and
progresse
,
and
late
in
comming
,
yet
he
comes
on
the
sudden
,
and
is
alwaies
comfortable
in
the
conclusion
.
And
lastly
,
that
if
he
defer
his
help
,
it
is
on
purpose
that
our
tryalls
may
be
perfect
,
our
deliverance
welcome
,
our
recompence
glorious
.
And
may
not
this
comfort
thee
?
CHAP.
37.
That
stripes
from
the
Almighty
,
are
speciall
tokens
and
pledges
of
his
adoption
and
love
.
3.
WEE
shall
beare
the
Crosse
with
more
patience
and
comfort
,
if
wee
consider
,
that
stripes
from
the
Almighty
are
so
farre
from
arguing
his
displeasure
,
that
contrarily
there
are
no
better
tokens
and
pledges
of
his
Adoption
and
love
;
As
many
(
saith
God
)
as
I
love
,
I
rebuke
and
chasten
,
Revel.
3.19
.
My
sonne
,
saith
the
Author
to
the
Hebrewes
,
out
of
Solomons
Proverbs
,
despise
not
the
chastening
of
the
Lord
,
neither
faint
when
thou
art
rebuked
of
him
:
for
whom
the
Lord
loveth
,
he
chasteneth
;
and
he
scourgeth
every
sonne
whom
he
receiveth
.
If
you
endure
chastning
,
God
offereth
himselfe
unto
you
as
unto
sonnes
:
for
what
sonne
is
it
whom
the
Father
chasteneth
not
?
If
therefore
yee
be
without
correction
,
whereof
all
are
partakers
,
then
are
yee
bastards
,
and
not
sonnes
,
Hebr.
12.5
.
to
13.
Pro.
3.11
,
12.
It
is
the
wonte
of
Fathers
,
to
hold
in
their
owne
children
,
when
they
suffer
the
children
of
bondmen
to
goe
at
large
,
and
doe
as
they
list
;
yea
when
diverse
children
are
playing
the
wantons
,
if
we
see
a
man
take
one
from
the
rest
,
and
whip
him
soundly
,
wee
conclude
,
that
alone
to
be
his
Child
:
Wise
and
discreet
Fathers
will
force
their
Children
earnestly
to
apply
themselves
to
their
studdy
or
labour
,
and
will
not
let
them
be
idle
,
although
it
be
Holy-day
;
yea
constraine
them
to
sweat
,
and
oftentimes
to
weepe
,
when
their
Mothers
would
set
them
on
their
lappes
,
and
keepe
them
at
home
all
day
in
the
shadowe
,
for
burning
their
white
.
Iacob
is
bound
prentise
,
while
prophane
Esau
rides
a
hunting
:
Of
Elkanah
his
two
wives
,
Hannah
was
in
more
esteeme
with
God
,
yet
barren
;
and
Peninnah
lesse
,
yet
she
was
fruitfull
,
1
Sam.
1.
They
were
all
grosse
in
consequences
;
for
Gedeon
to
argue
Gods
absence
by
affliction
,
his
presence
by
deliverances
,
and
the
unlikelihood
of
successe
,
by
his
owne
disability
,
Iudges
6.13.15
.
The
valiant
man
was
here
weake
,
weake
in
faith
,
weake
in
discourse
;
for
rather
should
hee
have
inferred
Gods
presence
upon
their
correction
;
for
wheresoever
God
chastiseth
,
there
hee
is
;
yea
there
hee
is
in
mercy
:
nothing
more
proves
us
his
,
then
his
stripes
,
he
will
not
bestow
whipping
where
he
loves
not
:
fond
nature
,
indeed
,
thinkes
God
should
not
suffer
the
wind
to
blow
upon
his
deare
ones
,
because
her selfe
makes
this
use
of
her
own
indulgence
;
but
none
(
out
of
the
place
of
torment
)
have
suffered
so
much
as
his
deare
Children
.
If
hee
had
said
wee
are
Idolaters
,
therefore
the
LORD
hath
forsaken
us
,
because
wee
have
forsaken
him
,
instead
of
(
the
LORD
hath
delivered
us
unto
the
Midianites
,
therefore
hee
hath
forsaken
us
)
the
sequell
had
beene
as
good
as
now
t
is
faulty
;
for
sinnes
,
not
afflictions
argue
GOD
absent
;
Yea
,
commonly
,
the
measure
of
our
sufferings
is
according
to
the
measure
of
grace
in
us
,
and
GODS
love
to
us
;
he
is
a
chosen
vessell
unto
me
(
saith
God
to
Ananias
touching
Paul
)
therefore
hee
must
suffer
great
things
for
my
sake
,
Acts
9.15
,
16.
Iob
,
for
a
righteous
and
upright
man
,
had
no
fellow
,
by
the
testimony
of
God
himselfe
,
Iob
1.8
.
Yet
the
next
newes
we
heare
of
him
,
Iob
is
afflicted
in
his
sonnes
,
in
his
substance
,
in
his
body
,
from
the
Crowne
of
the
head
to
the
soale
of
the
foote
.
Saint
Austine
,
when
God
called
him
,
was
farre
more
assaulted
by
Satan
,
than
Alipius
,
because
God
had
endued
him
with
greater
learning
and
gifts
,
and
intended
him
an
instrument
of
bringing
more
glory
to
his
Name
.
And
lastly
,
as
Christ
was
annoynted
with
the
oyle
of
gladnesse
above
his
fellowes
,
Psalm
.
45.7
.
So
he
was
annoynted
with
the
oyle
of
sadnes
above
his
fellowes
:
Never
any
have
had
so
bitter
draughts
upon
earth
,
as
those
he
loves
best
:
and
that
of
Saint
Austine
is
a
sure
Rule
,
whom
God
smites
not
,
he
loves
not
;
never
was
Ierusalems
condition
so
desperate
,
as
when
God
said
unto
her
,
My
fury
shall
depart
from
thee
;
I
will
be
quiet
,
and
no
more
angry
,
Eze.
16.42
.
Thus
not
to
be
angry
,
was
the
greatest
anger
of
all
:
Never
were
the
Iewes
more
to
be
pittyed
,
then
when
their
Prophet
delivered
these
words
from
the
Lord
,
Why
should
yee
be
stricken
any
more
,
Isaiah
1.5
.
Not
to
be
afflicted
is
to
be
forsaken
,
as
the
sicke
man
is
in
small
hope
of
his
life
,
when
the
Physitian
giveth
him
over
;
so
his
soule
is
in
a
desperate
case
,
whom
God
forbeareth
to
chastise
for
his
sinnes
.
Wherefore
lift
up
your
hands
which
hang
downe
,
because
of
some
so
are
affliction
,
and
your
weake
knees
,
Hebr.
12.12
.
and
know
,
that
the
palate
is
but
an
ill
Iudge
of
the
favours
of
God
:
As
not
to
be
afflicted
argues
an
absolute
defect
of
goodnesse
;
so
,
if
our
troubles
be
light
and
few
,
it
is
because
we
are
weake
and
tender
,
for
therefore
God
imposeth
no
more
upon
us
,
because
he
sees
we
can
beare
no
more
:
when
I
am
stronger
I
will
looke
for
more
,
when
I
am
a
vessell
fit
for
this
strong
and
new
wine
,
I
shall
be
filled
with
it
,
but
not
before
,
Marke
2.22
.
The
Physitiany
will
not
suffer
a
milkesoppe
to
see
his
veyne
opened
,
but
makes
him
wink
;
or
looke
another
way
;
The
master
giveth
not
to
his
sicke
servant
strong
meates
,
as
he
doth
to
the
rest
,
but
more
dainty
far
;
not
because
he
is
worthier
than
the
rest
,
but
because
hee
is
weaker
,
and
in
greater
need
.
Will
any
make
choyse
of
a
weake
Champion
?
No
more
will
God
,
he
will
either
finde
us
fit
,
or
make
us
fit
to
discharge
the
place
he
put
us
in
;
as
when
he
called
Saul
to
be
a
King
,
he
gave
him
a
Kings
heart
,
1
Sam.
10.9
.
And
when
he
called
the
Apostles
to
that
function
,
he
gave
them
gifts
answerable
,
so
when
he
calls
any
to
suffer
for
him
,
be
it
Martyrdome
,
he
giveth
them
the
courage
of
Martyrs
,
as
the
times
of
Queene
Mary
witnesse
.
But
yet
,
for
the
most
part
,
he
traynes
us
up
by
degrees
,
and
doth
not
make
us
fit
to
undergoe
great
matters
on
the
sudden
.
We
must
learne
to
fence
in
the
Schoole
,
before
we
fight
in
the
field
;
and
with
wooden
weapons
men
learne
to
fight
at
the
sharpe
;
we
must
encounter
with
some
beasts
or
other
(
I
meane
unreasonable
men
)
before
we
fight
with
that
fearefull
Goliah
,
death
.
And
indeed
,
if
we
doe
not
learne
to
give
entertainement
to
smaller
crosses
,
the
harbingers
,
messengers
and
servants
of
death
,
how
shall
we
be
able
to
entertaine
the
Lord
and
Master
,
when
he
commeth
?
Wherefore
as
Iehoram
said
to
Iehu
,
when
he
marched
furiously
,
commest
thou
peaceably
?
As
if
he
should
say
,
if
thou
commest
peaceably
,
march
as
furiously
as
tho●
wil●
;
so
let
us
say
unto
God
,
provided
thy
afflictions
and
chastisements
be
directed
to
us
as
messengers
of
peace
and
love
,
let
them
march
towards
us
as
furiously
as
thou
pleasest
,
but
in
any
case
let
us
not
be
without
correction
;
for
as
Mariners
at
Sea
finde
,
that
of
all
stormes
a
Calme
is
the
greatest
;
so
we
,
that
to
bee
exempt
from
miserie
,
is
the
most
miserable
condition
of
all
other
.
Object
.
But
thou
fearest
that
God
hath
not
pardoned
thy
sinnes
,
and
this
makes
him
so
severe
against
thee
.
Answ.
Many
times
after
the
remission
of
the
sinne
,
his
very
chastisements
are
deadly
;
as
is
cleare
by
Davids
example
:
no
repentance
can
assure
us
that
we
shall
not
smart
with
outward
afflictions
;
that
can
prevent
the
eternall
displeasure
of
God
,
but
stil
it
may
be
necessary
and
good
we
should
be
corrected
;
our
care
and
suit
must
be
,
that
the
evils
which
shall
not
be
averted
,
may
be
sanctified
.
CHAP.
38.
That
Christ
and
all
the
Saints
are
our
Partners
,
and
partakers
with
us
in
the
Crosse
;
yea
our
suff●rings
are
nothing
in
comparison
of
theirs
.
4.
WEE
shall
beare
the
crosse
with
more
patience
and
comfort
,
if
we
consider
that
Christ
and
all
the
Saints
are
our
partners
and
partakers
therein
;
yea
,
thy
sufferings
are
nothing
in
comparison
of
what
others
have
suffered
before
thee
▪
Looke
upon
Abel
,
thou
shalt
see
his
elder
brother
Cain
had
dominion
and
rule
over
him
by
Gods
appointment
,
Gen.
4.7
.
Yea
,
in
the
next
Verse
thou
shalt
see
him
slaine
by
his
brother
.
Looke
upon
Iob
,
thou
shalt
see
that
miseries
do
not
stay
for
a
mannerly
succession
to
each
other
,
but
in
a
rude
importunity
throng
in
at
once
,
to
take
away
his
children
,
substance
,
friends
,
credite
▪
health
,
peace
of
conscience
,
&c.
leaving
him
nothing
but
his
Wife
,
whom
the
Devill
spared
on
purpose
to
vex
him
,
as
the
Fathers
thinke
:
so
that
in
his
owne
apprehension
God
was
his
mortall
enemy
,
as
heare
how
in
the
bitternesse
of
his
soule
he
complaines
of
his
Maker
,
saying
,
He
teareth
me
in
his
wrath
,
hee
hateth
mee
,
and
gnasheth
upon
me
with
his
teeth
,
he
hath
broken
me
a
sunder
,
taken
me
by
the
necke
,
and
shaken
●e
to
peeces
,
and
set
me
up
for
his
marke
:
his
Archers
compasse
me
round
about
,
he
cleaveth
my
raines
a
sunder
,
and
doth
not
spare
to
powre
out
my
gall
upon
the
ground
,
hee
breaketh
mee
with
breach
upon
breach
,
and
runneth
upon
me
like
a
Gyant
,
Iob
16.
Now
,
when
so
much
was
uttered
,
even
by
a
none-such
for
his
patience
,
what
may
we
thinke
he
did
feele
and
indure
?
Looke
upon
Abraham
,
thou
shal●
see
him
forced
to
forsake
his
Countrey
&
Fathers
House
,
to
goe
to
a
place
hee
knew
not
,
to
men
that
knew
not
him
;
and
after
his
many
removes
,
h●
meets
with
a
famine
,
and
so
is
forced
into
Aegypt
,
which
indeed
gave
reliefe
to
him
,
when
Canaa●
could
not
;
shewing
that
in
outward
things
,
Gods
enemies
may
fare
better
than
his
friends
:
yet
he
goes
not
without
great
feare
of
his
life
,
which
made
it
but
a
deare
purchase
;
then
he
is
forced
to
part
from
his
brother
Lot
,
by
reason
of
strife
&
debate
among
their
Heard●men
;
after
that
Lot
is
taken
prisoner
,
and
he
is
constrained
to
●age
warre
with
foure
Kings
at
once
,
to
rescue
his
Brother
;
then
Sarah
his
wife
is
barren
,
and
he
must
go
childlesse
,
untill
(
in
reason
)
he
is
past
hope
;
when
he
hath
a
son
,
it
must
not
only
dye
,
but
himselfe
must
slay
him
:
look
upon
Iacob
,
you
shall
see
Esau
strive
with
him
in
the
wombe
,
that
no
time
might
be
lost
;
after
that
you
shall
see
him
flye
for
his
life
,
from
a
cruell
Brother
to
a
cruell
Vncle
;
with
a
staffe
goes
he
over
Iordan
,
alone
,
doubtfull
,
and
comfortlesse
,
not
like
the
son
of
Isaac
.
In
the
way
he
hath
no
bed
,
but
the
cold
earth
;
no
pillow
,
but
the
hard
stones
;
no
sheet
,
but
the
moist
aire
;
no
Canopie
,
but
th●
wide
Heaven
▪
at
last
he
is
come
far
to
finde
out
an
hard
friend
,
and
of
a
Nephe●
becomes
a
servant
;
after
the
service
of
an
hard
Apprentiship
hath
earned
her
whom
he
loved
;
his
wife
is
changed
,
and
he
is
not
only
disappointed
of
his
hopes
,
but
forced
to
marry
another
against
his
will
:
and
now
he
must
begin
another
Apprentiship
,
and
a
new
hope
,
where
he
made
account
of
fruition
:
all
which
fourteene
yeeres
he
was
consumed
with
heat
in
the
day
,
with
frost
in
the
night
;
when
he
hath
her
whom
he
loves
,
she
in
barren
:
at
last
being
growne
rich
,
chiefly
in
wi●es
and
children
,
accounting
his
charge
his
wealth
,
he
returnes
to
his
fathers
house
,
but
with
what
comfort
?
Behold
Laban
followes
him
with
one
troope
,
Esau
meets
him
with
another
,
both
with
hostile
intentions
;
not
long
after
,
Rachel
,
the
comfort
of
his
life
dyeth
;
his
children
,
the
staffe
of
his
age
,
wound
his
soule
to
death
;
Reuben
proves
incestuous
,
Iudah
adulterous
,
Dina
is
ravished
,
Simeon
and
Levi
are
murtherous
,
Er
and
Onan
are
stricken
dead
,
Ioseph
is
lost
,
Simeon
imprisoned
,
Beniamin
(
his
right-hand
)
endangered
,
himselfe
driven
by
famine
in
his
old
age
to
dye
among
the
Aegyptians
,
a
people
that
held
it
abomination
to
eat
with
him
.
Now
,
what
sonne
of
Israel
can
hope
for
any
good
dayes
,
when
hee
heares
his
fathers
were
so
evill
?
It
is
enough
for
us
,
if
when
we
are
dead
we
can
rest
with
him
in
the
Land
of
promise
.
It
were
easie
to
shew
the
like
of
Ioseph
,
Ieremie
,
David
,
Daniel
,
Iohn
Baptist
,
Peter
,
Paul
▪
and
all
the
generation
of
Gods
children
and
servants
:
For
as
the
Apostle
giveth
a
generall
testimony
of
all
the
Saints
in
the
old
Testament
,
saying
,
That
some
endured
the
violence
of
the
fire
,
some
were
rackt
,
others
were
tried
by
mockings
and
scourgings
,
bonds
and
imprisonments
,
some
stoned
,
some
h●●ne
in
sunder
,
some
slaine
with
the
sword
,
some
wandred
up
and
downe
in
Sheeps
skins
,
and
Goats
skins
,
being
destitute
,
afflicted
,
and
tormented
,
some
forced
to
wander
in
wildernesses
and
mountaines
,
and
hide
themselves
in
dens
and
caves
of
the
earth
,
being
such
as
the
world
was
not
worthy
of
,
Heb.
11.
So
Ecclesiasticall
History
gives
the
like
generall
testimony
of
all
the
Saints
in
the
New
Testament
and
succeeding
ages
;
and
it
is
well
knowne
,
that
our
Saviour
Christs
whole
life
,
even
from
his
cradle
to
his
grave
,
was
nothing
else
but
a
continued
act
of
suffering
;
he
that
had
all
,
possessed
nothing
,
except
the
punishment
due
to
our
sins
,
which
lay
so
heavie
upon
him
for
satisfaction
,
that
it
pressed
his
soule
as
it
were
to
the
nethermost
hell
,
and
made
him
cry
out
in
the
anguish
of
his
spirit
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
So
that
to
be
free
from
crosses
and
afflictions
,
is
the
priviledge
onely
of
the
Church
triumphant
.
Now
the
way
not
to
repine
at
those
above
us
,
is
to
looke
at
those
below
us
;
we
seldome
or
never
see
any
man
served
with
simple
favours
.
It
is
a
great
word
that
Zozomen
speaks
of
Apollonius
,
That
he
never
asked
any
thing
of
God
in
all
his
life
,
that
he
obtained
not
.
Yea
we
thinke
he
speeds
well
,
that
lives
,
as
it
were
,
under
a
perpetuall
Equinoctiall
,
having
night
and
day
equall
;
good
and
ill
fortune
in
the
same
measure
:
for
these
compositions
make
both
our
crosses
tolerable
,
and
our
blessings
wholesome
.
We
that
know
not
the
afflictions
of
others
,
call
our
owne
the
heaviest
;
every
small
current
is
a
torrent
;
every
Brooke
a
River
;
every
River
a
Sea
:
we
make
our selves
more
miserable
than
we
need
,
than
we
should
,
by
looking
upon
our
miseries
in
a
multiplying
glasse
;
we
measure
the
length
of
time
,
by
the
sharpnesse
of
our
afflictions
,
and
so
make
minutes
seeme
howers
,
and
dayes
moneths
.
If
wee
be
sicke
,
and
the
Physitian
promises
to
visit
us
to
morrow
with
his
best
reliefe
,
with
what
a
tedious
longing
doe
we
expect
his
presence
?
Our
imagination
makes
every
day
of
our
sorrow
appeare
like
Iosuahs
day
,
when
the
Sun
stood
still
in
Gibeon
.
The
summer
of
our
delights
is
too
short
:
but
the
winter
of
our
affliction
goes
slowly
of
;
we
are
so
sensible
of
a
present
distresse
,
and
so
ingratefull
for
favours
past
,
that
wee
remember
not
many
yeares
health
so
much
,
as
one
daies
sicknesse
,
't
is
true
,
former
meales
doe
not
relieve
our
present
hunger
,
but
this
cottage
of
ours
ruines
straight
,
if
it
be
not
new
daubed
every
day
,
new
repaired
.
What
then
?
shall
to
dayes
Ague
,
make
us
forget
yesterdayes
health
,
and
all
Gods
former
favours
?
if
he
doe
not
answer
us
in
every
thing
,
sha'l
wee
take
pleasure
in
nothing
?
Shall
we
slight
all
his
blessings
,
because
in
one
thing
he
crosseth
us
,
whereas
his
least
mercy
is
beyond
our
best
merit
?
but
if
we
thinke
of
our
deliverance
from
the
fire
of
hell
,
this
is
cause
enough
to
make
us
both
patient
and
thankefull
;
though
the
trifles
wee
delight
in
bee
taken
from
us
.
Lord
take
away
what
thou
pleasest
for
thy
glory
,
and
my
good
,
so
long
as
thou
savest
me
from
the
fire
of
hel
,
and
thy
everlasting
wrath
.
Neither
is
there
a
better
remedy
for
impatience
,
then
to
cast
up
our
receipts
,
and
to
compare
them
with
our
deservings
.
If
thou
look
upon
thy
sufferings
,
thou
shalt
find
them
farre
easier
than
thy
sinnes
have
deserved
;
nothing
to
what
thy
fellow
Saints
,
and
Christ
thy
elder
brother
hath
suffered
before
thee
:
at
a
Lions
den
,
or
a
firy
furnace
not
to
turne
taile
,
were
a
commendations
worthy
a
Crowne
,
doe
but
compare
thy
owne
estate
with
theirs
,
and
thou
shall
finde
cause
to
be
thankefull
that
thou
art
above
any
,
rather
than
of
envy
or
malice
,
that
any
is
above
thee
,
to
domineere
and
insult
over
thee
;
yea
,
compare
thine
owne
estate
with
thine
enemies
,
thou
shalt
see
yet
greater
cause
to
be
thankfull
;
for
if
these
temporary
dolors
which
God
afflicts
his
people
with
,
are
so
grievous
to
thee
,
how
shall
thine
and
Gods
enemies
endure
that
devouring
fire
,
that
everlasting
burning
?
Isaiah
33.
ver.
14.
CHAP.
39.
That
the
more
wee
suffer
here
(
so
it
be
for
righteousnesse
sake
)
the
greater
our
reward
shall
be
hereafter
.
FIfthly
,
We
shall
beare
the
Crosse
with
more
patience
and
comfort
;
if
with
Moses
we
shall
have
respect
unto
the
recompense
of
reward
,
which
is
promised
to
all
that
,
notwithstanding
what
they
shall
suffer
,
persevere
in
well
doing
.
Great
are
our
tryalls
,
but
salvation
will
one
day
make
amends
,
when
we
shall
have
all
teares
wiped
from
our
eyes
,
when
God
shall
turne
all
the
water
of
our
teares
into
the
wine
of
endlesse
comfort
;
Yea
,
when
our
reward
shall
be
so
much
the
more
Ioyous
,
by
how
much
more
the
course
of
our
life
hath
beene
grievous
.
First
,
see
what
promises
are
made
to
suffering
,
Blessed
are
they
which
mourne
,
saith
our
Saviour
,
for
they
shall
be
comforted
,
Mat.
5.4
.
Blessed
are
they
which
suffer
persecution
for
righteousnesse
,
for
theirs
is
the
Kingdome
of
Heaven
,
Verse
10.
Blessed
shall
yee
bee
when
men
revile
you
,
and
persecute
you
,
and
say
all
manner
of
evill
against
you
for
my
sake
falsely
.
Rejoyce
and
be
glad
,
for
great
is
your
reward
in
Heaven
,
Vers.
11.12
.
Behold
,
saith
God
,
it
shall
come
to
passe
,
that
the
Devill
shall
cast
some
of
you
into
prison
,
that
ye
may
be
tried
;
and
ye
shall
have
tribulation
tenne
dayes
;
yet
feare
none
of
those
things
which
thou
shalt
suffer
.
For
be
but
thou
faithfull
unto
death
,
and
I
will
give
thee
the
crowne
of
life
,
Revel.
2.10
.
A
Crowne
without
cares
,
without
rivals
,
without
envie
,
without
end
;
And
againe
,
Blessed
is
the
man
that
endureth
temptation
;
for
when
he
is
tried
he
shall
receive
the
crowne
of
life
,
Iames
1.12
.
And
lastly
,
Whosoever
shall
forsake
Houses
,
or
Brethren
,
or
Sisters
,
or
Father
,
or
Mother
,
or
Wife
,
or
Children
,
or
Lands
,
for
my
names
sake
,
hee
shall
receive
an
hundred
fold
more
,
and
shall
inherit
everlasting
life
,
Mat.
19.29
.
This
is
a
treasure
worthy
our
hearts
,
a
purchase
worth
our
lives
.
Now
who
is
there
that
shall
heare
these
promises
,
and
compare
the
seed-time
with
the
Harvest
,
looke
up
from
the
root
to
the
fruit
,
consider
the
recompence
of
the
reward
,
and
will
not
choose
rather
to
suffer
adversity
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
?
Hebrewes
11.25
.
Who
will
not
be
willing
to
suffer
with
Christ
,
that
hee
may
also
raigne
with
him
?
2
Tim.
2.12
.
Who
will
not
suffer
these
light
afflictions
which
are
but
for
a
moment
,
when
they
cause
unto
us
a
far
more
excellent
and
eternall
w●ight
of
glory
?
2
Cor.
4.16
,
17.
Was
Lazarus
for
a
time
extreame
miserable
?
he
is
now
in
Abrahams
bosome
.
Yea
,
blessed
Lazarus
,
thy
soares
and
sorrowes
soone
ceased
,
but
thy
joyes
are
everlasting
.
Now
me
thinks
if
thou
but
considerest
that
thy
paines
will
shortly
passe
,
but
thy
joy
shall
never
passe
away
;
it
should
prove
a
notable
soveraigne
Cordiall
to
strengthen
thee
;
not
only
against
reproches
which
attend
thy
profession
,
but
even
against
fire
and
fagot
.
Who
would
not
be
a
Philpot
for
a
moneth
,
or
a
Lazarus
for
a
day
,
or
a
Stephen
for
an
houre
,
that
he
might
be
in
Abrahams
bosome
for
ever
:
nothing
can
be
too
much
to
endure
for
those
pleasures
,
which
endure
for
ever
.
It
s
true
,
If
in
this
life
only
we
had
hope
in
Christ
,
we
were
of
all
men
the
most
miserable
,
as
the
Apostle
speakes
,
1
Cor.
15.19
.
But
thou
must
consider
,
that
as
this
life
is
our
hell
,
and
the
wickeds
heaven
,
Iohn
16.20
.
So
the
next
life
shall
be
their
hell
,
and
our
Heaven
,
Vers.
21.33
.
As
Dives
was
in
Abrahams
bosome
,
when
Lazarus
was
in
torments
;
so
Lazarus
was
in
Abrahams
bosome
,
when
Dives
was
in
torments
,
Luke
16.23
,
25.
And
herein
we
fare
no
worse
than
Christ
;
did
not
his
spirit
passe
from
the
crosse
into
Paradise
?
Did
not
he
first
descend
into
hell
,
and
then
had
his
ascention
?
suppose
thy
sufferings
be
great
,
what
then
?
Assure
thy selfe
,
that
every
pang
is
a
prevention
of
the
paines
of
hell
,
and
every
respite
an
earnest
of
Heavens
rest
;
and
how
many
stripes
dost
thou
esteeme
Heaven
worth
?
It
s
true
,
flesh
and
bloud
is
so
sensuall
,
that
it
feeles
a
little
paine
in
the
finger
,
a
great
deale
more
than
the
health
of
the
whole
body
.
But
let
us
better
consider
on
it
,
and
behold
at
once
the
whole
estate
of
a
Christian
,
we
shall
see
his
peace
exceed
his
paine
;
yea
,
we
shall
see
both
the
torments
present
,
and
the
glory
following
:
hope
makes
absent
joyes
present
,
wants
,
plenitudes
,
and
beguiles
calamity
,
as
good
company
does
the
way
.
The
poore
Traveller
in
thinking
of
his
Inne
,
goes
on
more
cheerefully
,
and
the
bond-man
in
calling
to
minde
the
yeere
of
Iubilee
.
When
the
Apprentice
cals
to
minde
that
his
yeares
of
covenant
will
now
shortly
expire
,
and
then
he
shall
have
his
freedome
confirmed
,
the
very
remembrance
thereof
maketh
many
laboursome
workes
seeme
more
light
,
and
l●sse
grievous
unto
him
,
neither
doth
he
afterwards
repent
it
.
Did
it
ever
repent
Iacob
,
when
he
came
to
inherit
his
Fathers
blessing
,
that
he
had
endu●ed
a
long
exile
,
and
tedious
bondage
?
Or
Ioseph
,
when
he
was
once
made
Ruler
in
Aegypt
,
that
he
had
formerly
beene
sould
thither
,
and
there
imprisoned
,
and
he
had
never
beene
a
Courtier
if
he
had
not
first
beene
a
prisoner
?
Or
did
it
repent
the
Israelites
when
they
came
to
inherit
the
Land
of
promise
,
that
they
had
formerly
beene
forty
yeeres
passing
through
a
forlorne
wildernesse
?
Or
which
of
Gods
servants
did
ever
repent
that
they
had
passed
the
apprentiship
of
their
service
here
,
and
were
now
gone
to
be
made
free
in
glory
?
If
so
,
let
us
doe
and
suffer
chearfully
,
patiently
,
couragiously
,
what
God
imposeth
upon
us
:
knowing
that
after
we
have
swet
and
smarted
but
six
dayes
at
the
utmost
,
then
commeth
our
Sabbath
of
eternall
rest
,
which
will
make
amends
for
all
;
knowing
that
death
ends
our
misery
,
and
begins
our
glory
,
and
a
●●w
groanes
are
well
bestowed
for
a
Preface
to
an
immortall
joy
.
Let
the●
our
eyes
be
continually
on
the
joyes
which
follow
,
and
not
on
the
paine
which
is
present
;
the
paine
neglected
and
unregarded
cannot
be
very
discomfortable
.
But
that
there
i●
reward
promised
to
those
which
suffer
in
Christs
cause
,
i●
not
all
;
for
our
reward
shall
be
answerable
to
our
sufferings
,
the
greater
our
sufferings
are
here
,
the
greater
shall
our
reward
be
hereafter
;
the
malice
of
our
enemies
shall
make
for
the
increase
of
our
happinesse
,
M●t.
16.27
.
The
deluge
of
calamities
may
ass●u●e
us
,
but
they
shall
exalt
us
.
Suffering
for
the
Gospell
is
no
inferiour
good
worke
,
and
every
one
shall
be
rewarded
,
though
no●
for
,
yet
according
to
his
workes
,
Psal.
62.12
.
Rom.
2.6
.
Revel.
22
.
1●
.
The
greater
degree
of
grace
we
attaine
to
here
,
the
greater
degree
of
glory
we
shall
have
hereafter
.
They
that
turne
many
unto
righteousnesse
,
s●●●l
shine
as
the
stars
in
the
Kingdome
of
Heaven
,
Dan.
12.
3.
And
they
that
suffer
Martyrdome
shall
be
cloathed
with
long
white
roabs
,
and
have
Palmes
in
their
hands
,
Rev.
6.9
,
11.
Neither
would
those
Saints
in
the
old
Testament
,
which
were
●a●ked
and
〈◊〉
,
be
delivered
,
or
accept
of
their
enemies
faire
offers
,
to
the
end
they
might
receiue
a
better
resurrection
,
and
a
more
glorious
reward●
H●b.
11.15
.
A●●●
,
when
we
looke
to
the
reward
,
we
could
not
wish
our
worke
easier
,
or
our
burthen
lighter
:
When
we
are
judged
,
we
are
chastened
of
the
Lord
,
because
we
should
not
be
condemned
with
the
world
,
1
Cor.
11.32
.
If
we
be
not
chastened
here
,
we
shall
be
condemned
hereafter
.
Now
whether
had
you
rather
rejoyce
for
one
fit
,
or
alwayes
?
You
would
do
both
,
which
may
not
be
;
you
would
be
both
Dives
and
Lazarus
,
have
happinesse
both
here
and
hereafter
▪
pardon
me
,
it
is
a
fond
covetousnes
,
&
idle
singularity
to
affect
it
:
What
that
you
alone
may
fare
better
than
all
Gods
Saints
?
That
God
should
straw
Carpets
for
your
feet
only
,
to
walke
unto
your
Heaven
;
and
make
that
way
smooth
for
you
,
which
all
Patriarchs
,
Prophets
,
Evangelists
,
Confessors
,
and
Christ
himselfe
have
found
rugged
and
bloudy
?
Away
with
this
selfe-love
,
and
come
downe
you
ambitious
sonnes
of
Z●bedee
,
and
ere
you
thinke
of
sitting
neere
the
Throne
,
be
contented
to
be
called
unto
the
Cup.
Now
is
your
triall
.
Let
your
Saviour
see
how
much
of
his
bitter
potion
you
can
pledge
,
then
shall
you
see
how
much
of
his
glory
he
can
afford
you
.
In
all
Feasts
the
coursest
meats
are
tasted
first
:
be
content
to
drinke
of
his
Vinegar
and
Gall
,
and
after
you
shall
drink
new
Wine
with
him
in
his
Kingdome
.
Besides
,
without
some
kinde
of
suffering
,
how
shall
your
sincerity
be
approved
▪
Even
nature
is
jo●und
and
cheerefull
whiles
it
prospereth
;
but
let
God
with-draw
his
hand
,
no
sight
,
no
trust
;
the
Mother
of
Micha
,
while
her
wealth
lasteth
,
can
dedicate
a
good
part
of
her
silver
to
the
Lord
,
but
now
she
hath
lost
it
she
fals
a
cursing
,
Iudges
17.1
,
2
,
3.
We
all
are
never
weary
of
receiving
,
soone
weary
of
attending
;
we
are
ready
to
shrinke
from
Christ
,
so
soone
as
our
profits
or
pleasures
shrink
from
us
;
but
if
with
the
Needle
of
the
Compasse
,
in
the
midst
of
tempestuous
weather
,
we
remaine
alwayes
unmoveable
,
and
stayed
upon
one
point
,
it
is
a
signe
the
Loadstone
of
the
Gospell
hath
changed
our
hearts
,
and
we
are
governed
by
Christ
,
as
the
Needle
is
by
the
North
Pole
.
Wherefore
if
God
should
not
frame
outward
things
to
thy
minde
,
doe
thou
frame
thy
minde
to
indure
with
patience
and
comfort
what
he
sends
;
and
this
will
be
an
Odour
smelling
sweet
a
S●●●●fice
acceptable
and
pleasant
to
God
:
yea
,
herein
thou
shalt
approve
thy selfe
with
David
,
a
man
after
Gods
owne
heart
;
and
you
know
that
as
David
was
unto
God
according
to
his
heart
,
so
was
God
unto
David
according
to
his
.
CHAP.
40.
Application
of
the
former
Grounds
.
ANd
so
you
have
the
res●●ue
of
the
grounds
of
comfort
;
it
remaines
that
I
should
apply
them
:
For
this
Doctrine
,
though
it
be
better
understood
than
practised
,
as
Cassandra
was
better
knowne
than
trusted
;
yet
being
both
knowne
,
applyed
,
and
duly
trusted
to
,
will
,
(
like
the
Sunne
)
not
only
delight
our
understandings
with
its
contemplation
,
but
also
warme
and
quicken
our
affections
.
Wherefore
is
there
any
weake
Christian
so
white
livered
with
Nicodemus
,
that
the
reproaches
and
persecutions
which
attend
his
profession
,
make
him
ashamed
of
Christ
,
or
cause
him
to
thinke
that
it
is
in
vaine
to
serve
the
Lord
,
whereby
,
he
is
frighted
out
of
the
narrow
way
that
leadeth
to
life
?
Let
him
draw
neere
,
for
I
chiefly
direct
my
speech
unto
him
:
are
afflictions
and
persecutions
so
necessary
and
profitable
,
as
hath
beene
shewed
?
doth
not
God
only
gaine
glory
by
our
sufferings
,
but
doe
they
also
bring
u●
to
repentance
and
amendment
of
life
,
〈…〉
up
to
prayer
,
we●●e
〈◊〉
from
the
love
of
the
world
,
keepe
u●
alwayes
prepared
for
our
enemies
assaults
,
discover
wh●ther
we
are
sincere
or
no
,
make
us
humble
,
improve
all
Christian
graces
in
us
?
Is
God
more
specially
present
with
us
in
afflictions
▪
cannot
our
enemies
diminish
one
haire
of
〈◊〉
head●
without
Gods
speciall
leave
and
appointment
?
Hath
hee
promised
that
we
shall
not
bee
tempted
above
our
strength
?
Are
these
stripes
the
chiefest
●okens
and
pledges
of
Gods
love
and
adoption
?
Were
none
of
his
children
ever
exempted
from
the
like
?
And
lastly
,
shall
ou●
moment●ny
sufferings
be
rewarded
with
everlasting
glory
?
Yea
,
shall
our
glory
be
inc●eased
〈◊〉
our
sufferings
have
beene
more
?
Then
〈◊〉
them
serve
as
so
many
restoratives
to
thy
fainting
spirit
;
yea
,
lift
up
thy
hands
which
hang
downe
,
and
strengthen
thy
weake
knees
,
Heb.
12.12
.
For
I
suppose
ignorance
of
these
things
to
be
the
cause
of
thy
drooping
;
and
that
thou
hast
never
beene
conversant
in
the
booke
of
God
▪
or
if
thou
hast
▪
that
thou
didst
never
seriously
ponder
these
Scriptures
which
have
formerly
beene
rehearsed
;
for
hadst
thou
seriously
considered
them
,
thou
wouldst
not
have
dared
to
make
that
an
occasion
of
griefe
and
prejudice
,
which
the
Spirit
of
God
maketh
the
greatest
cause
of
joy
,
and
confirmation
that
can
be
.
For
what
can
be
spoken
more
expresse
,
direct
,
and
significant
?
What
demonstrations
can
be
given
more
sollid
?
What
Fortifications
or
Bulwarkes
so
strong
and
safe
against
the
affronts
of
Satan
,
&
the
World
?
Thou
sayest
thou
art
persecuted
for
well-doing
,
and
therefore
thinkest
it
a
strange
thing
.
God
saith
it
is
,
and
ever
hath
beene
common
to
all
his
children
,
not
Christ
himselfe
excepted
:
Thou
thinkest
thy selfe
miserable
,
God
saith
thou
art
blessed
:
Thou
sayest
thou
art
hated
of
the
world
,
God
saith
,
thou
art
beloved
of
Christ
,
who
hath
chosen
thee
out
of
the
world
:
Thou
thinkest
it
a
shame
to
be
reproached
,
God
saith
,
it
is
thy
glory
:
Thou
grievest
at
it
,
God
saith
,
thou
hast
great
cause
to
rejoyce
,
for
it
sheweth
thee
to
be
borne
of
God
,
thine
enemies
to
be
the
seed
of
the
Serpent
:
Thou
sayest
tha●
al
things
go
crosse
with
thee
,
God
saith
,
that
all
things
shall
wo●●
together
for
the
best
;
it
may
be
the
increase
of
thy
●emporall
happinesse
;
how
ever
that
it
shall
be
for
the
improvement
of
thy
graces
here
,
for
the
advancement
of
thy
glory
hereafter
.
Thou
thinkest
it
a
signe
of
displeasure
,
God
saith
,
it
is
to
thy
Enemies
a
token
of
perdition
▪
but
to
thee
of
salvation
:
Thou
thinkest
thy selfe
neere
forsaken
,
God
saith
,
The
spirit
of
glory
and
of
God
resteth
upon
thee
:
Thou
sayest
,
thou
shalt
one
day
perish
,
God
saith
,
that
neither
things
present
,
nor
things
to
come
shall
ever
be
able
to
separate
thee
from
the
love
of
God
,
which
is
in
Christ
Iesus
our
Lord
:
Thou
thinkest
the
Lord
doth
not
heare
thee
,
because
he
doth
not
presently
answer
thee
in
the
things
that
thou
requirest
;
I
tell
thee
,
it
were
ill
for
the
best
of
us
,
if
wee
were
permitted
to
bee
our
owne
choosers
:
Let
Peter
have
his
desire
,
and
his
Master
shall
not
dye
,
so
Peter
himselfe
and
the
whole
world
had
beene
lost
;
in
unfit
supplications
we
are
most
heard
,
when
we
are
repelled
:
our
God
oftentimes
doth
answer
our
prayers
with
mercifull
denials
,
and
most
blesseth
us
in
crossing
our
desires
.
We
may
ask
either
bad
things
to
a
good
purpose
,
or
good
things
to
a
bad
purpose
,
or
good
things
to
a
good
purpose
,
but
in
an
ill
season
.
Now
if
we
aske
what
is
either
unfit
to
receive
,
or
unlawfull
to
beg
,
it
is
a
great
favour
of
our
God
to
be
denied
:
granting
is
not
alwayes
the
effect
of
love
;
if
so
,
then
had
Paul
beene
lesse
loved
than
Satan
:
Satan
begd
but
once
,
and
had
his
prayer
granted
concerning
Iob
:
S.
Paul
begd
thrice
that
hee
might
not
bee
buffetted
,
yet
was
denied
.
Satan
begd
his
shame
,
who
envied
his
successe
?
S.
Paul
that
freedome
from
temptation
,
which
would
have
beene
worse
had
then
wanted
:
yea
,
if
granting
were
alwaies
an
effect
of
love
,
then
was
our
blessed
Saviour
lesse
loved
than
Satan
;
for
the
Lord
would
not
let
the
Cup
of
his
passion
passe
from
him
upon
his
earnest
prayer
,
which
he
made
as
he
●as
Man
.
But
you
must
know
that
denyals
in
some
cases
,
are
better
than
grants
;
the
Lord
will
not
take
away
the
body
of
sin
from
us
upon
our
earnest
prayers
,
yet
hee
granteth
us
that
which
is
equivalent
,
viz.
Grace
,
to
subdue
our
corruptions
,
and
withall
takes
away
the
occasion
of
pride
,
which
is
better
;
for
certainly
he
is
more
supported
of
God
,
that
hath
grace
given
him
to
conquer
a
〈◊〉
as
had
the
Martyrs
,
in
being
〈…〉
those
tortures
,
than
another
who
is
excused
to
fight
.
Againe
,
we
must
not
measure
Gods
hearing
of
our
suit
by
his
present
answer
,
or
his
present
answer
by
our
owne
sense
;
touching
the
first
,
Zachary
a
long
●●me
●alled
of
a
son
for
all
his
prayer
but
when
he
had
even
forgot
that
prayer
,
he
had
a
Son
;
the
Angell
brings
him
good
newes
,
Luke
1.13
.
Thy
prayer
is
heard
:
When
did
he
make
this
prayer
?
Not
lately
,
for
then
he
was
growne
old
,
&
had
given
over
all
hope
of
a
child
so
that
this
request
was
past
over
many
yeares
,
and
no
answer
given
.
2.
To
prove
that
wee
are
not
to
judge
of
GODS
answering
our
prayers
by
our
owne
sense
,
I
need
〈◊〉
to
instance
the
Woman
of
Canaan
(
is
what
can
speed
well
,
if
the
praier
of
faith
from
the
knees
of
humility
succeed
not
)
and
yet
behold
,
the
further
she
goes
,
the
worse
she
fares
;
her
discouragement
is
doubled
with
her
suite
:
It
is
not
good
(
saith
our
Saviour
,
)
to
take
the
Childrens
bread
,
and
cast
it
to
dogge●
;
here
was
told
comfort
,
yet
stay
but
a
while
,
he
cleares
up
his
browes
and
speakes
to
her
so
comfortably
,
that
't
were
able
to
secure
any
heart
,
to
dispell
any
feares
.
O
Saviour
,
how
different
are
thy
wayes
from
ours
,
when
even
thy
severity
argues
favour
!
The
tryall
had
not
beene
so
sharpe
,
if
thou
hadst
not
found
the
faith
so
strong
,
if
thou
hadst
not
ment
the
issue
so
happy
:
it
is
no
unusuall
thing
for
kindnesse
to
looke
sternly
for
the
time
,
that
it
may
indeare
it selfe
more
,
when
it
lists
to
be
discovered
.
It
was
cold
comfort
that
the
Criple
heard
from
Peter
and
Iohn
,
when
he
begg'd
of
them
an
almes
,
Silver
and
Gold
have
I
none
:
but
the
next
clawes
,
rise
up
and
walke
,
made
amends
for
all
.
O
God
,
wee
may
not
alwayes
measure
thy
meaning
by
thy
semblance
;
sometimes
what
thou
most
intendest
,
thou
shewest
least
:
in
our
afflictions
thou
turn'st
thy
backe
upon
us
,
and
hidest
thy
face
from
us
,
when
thou
most
mindest
our
distresses
.
So
Ionathan
shot
the
arrowes
beyond
David
,
when
he
ment
them
to
him
;
So
Ioseph
calls
for
Benjamin
into
hands
,
when
his
heart
was
bound
to
him
in
the
strongest
affection
;
so
the
tender
mother
makes
as
if
she
would
give
away
her
crying
Child
,
whom
shee
hugges
so
much
closer
in
her
bosome
.
If
thou
passe
by
us
whiles
we
are
struggling
with
the
tempest
,
wee
know
it
is
not
for
want
of
mercy
,
thou
canst
not
neglect
us
:
Oh
let
not
us
distrust
thee
if
thou
comest
,
it
is
to
relieve
us
,
if
thou
stayest
,
it
is
to
try
us
:
howsoever
,
thy
purpose
is
to
save
us
.
Surely
God
will
work
alone
,
and
man
must
not
be
of
his
councell
.
Wherefore
many
times
he
deales
with
wicked
men
,
as
Eutrapilus
sometime●
did
with
his
subjects
;
who
,
when
he
was
minded
to
doe
a
poore
man
a
mischiefe
,
would
give
him
aboundance
of
wealth
,
whereas
contrarily
his
Children
find
themselves
croft
with
a
blessing
.
As
when
Isabel
Queene
of
England
was
to
repasse
from
Z●●l●●d
into
her
owne
kingdome
▪
wit●●n
Army
,
in
favour
of
her
sonne
against
her
husb●nd
,
had
utterly
beene
cast
away
,
had
she
come
unto
the
Port
intended
,
being
there
expected
by
her
enemies
:
but
providence
,
against
her
will
,
brought
her
to
another
place
▪
where
she
safely
landed
.
And
indeed
how
infinitely
should
we
int●ngle
our selves
,
if
we
could
sit
downe
and
obtaine
our
wishes
;
doe
we
not
often
wish
that
,
which
we
after
,
see
would
be
our
confusion
;
because
we
ignorantly
follow
the
flesh
and
blinded
appetite
,
which
lookes
on
nothing
but
the
shell
and
outside
;
whereas
God
respecteth
the
soule
,
and
distributeth
his
favour
for
the
good
of
that
and
his
glory
.
It
is
an
argument
of
love
in
the
father
,
when
he
takes
away
the
childes
knife
,
and
gives
him
a
booke
.
We
cry
for
riches
,
or
liberty
,
or
peace
,
they
are
knives
to
cut
our
fingers
;
wherfore
God
gives
us
his
word
,
the
riches
of
Verity
,
not
of
Vanity
;
Hee
gives
us
that
glorious
liberty
to
bee
the
Sonnes
of
God
,
hee
gives
us
that
peace
which
the
world
cannot
give
,
nor
take
away
:
wherfore
let
the
Christian
understand
God
his
Physitian
,
tribulation
his
Physicke
;
being
afflicted
under
the
Medicine
,
thou
cryest
;
the
Physitian
heares
thee
not
according
to
thy
will
,
but
thy
weale
;
thou
canst
not
endure
thy
malady
,
and
wilt
thou
not
be
patient
of
the
remedy
.
No
man
would
bee
more
miserable
,
than
he
that
should
cull
out
his
owne
wayes
:
What
a
specious
shew
carryed
Midas
his
wish
with
it
▪
and
how
did
it
pay
him
with
ruine
at
last
?
Surely
,
I
have
seene
matters
fall
out
so
unexp●●●edly
,
that
they
have
tutored
me
in
all
〈◊〉
neither
to
desp●ire
nor
presume
;
not
to
despaire
,
for
God
can
helpe
me
;
not
to
presume
,
for
God
can
crosse
me
:
One
day
made
Marius
Emperor
,
the
next
saw
him
rule
▪
and
the
third
he
was
staine
of
hi●
Souldiers
.
Well
then
,
if
with
Paul
,
thou
hast
besought
the
Lord
often
,
that
thy
present
affliction
might
depart
from
thee
,
and
canst
not
be
heard
in
the
thing
which
thou
desirest
,
know
that
thou
art
heard
in
that
which
is
more
conducible
to
thy
profit
,
and
consequently
rejoyce
more
in
that
thy
petition
is
denyed
,
th●n
if
it
had
been
granted
.
This
was
the
use
which
Saint
Paul
made
of
Gods
denyall
,
and
he
knew
what
he
did
;
though
he
had
asmuch
to
boast
and
rejoyce
of
,
as
any
one
living
,
yet
,
saith
he
,
Of
my selfe
I
will
not
rejoyce
,
except
it
be
of
min●
infirmities
;
That
is
,
afflictions
,
reproaches
persecutions
,
inward
temptations
,
feares
,
distrusts
,
&c.
But
in
these
I
will
very
gladly
rejoyce
;
Why
?
That
the
power
of
Christ
may
dwell
in
〈◊〉
▪
Note
his
reason
,
he
had
heard
God
say
,
that
his
power
was
made
Perfect
through
weaknesse
,
2
Cor.
12.8
,
9.
Neither
had
he
only
cause
to
rejoyce
in
his
infirmities
,
but
all
Gods
people
have
the
same
cause
to
rejoyce
;
for
what
the
spirit
of
comfort
speaks
in
this
,
and
in
all
the
former
places
recited
,
doe
equally
belong
to
thee
for
thy
consolation
,
with
all
the
regenerate
;
for
whatsoever
was
written
aforetime
,
was
written
for
thy
learning
and
mine
,
that
we
through
patience
,
and
comfort
of
the
Scriptures
might
have
hope
,
Rom.
15.4
.
beleevest
thou
the
former
Scriptures
spoken
by
CHRIST
,
and
his
Apostles
?
I
know
that
thou
beleevest
with
some
mixture
of
unbeliefe
,
and
art
almost
perswaded
,
not
only
to
doe
,
but
to
suffer
chearefully
for
well
doing
.
But
why
dost
thou
not
altogether
believe
,
that
it
is
a
blessed
and
happy
thing
thus
to
suffer
,
Matth.
5.10
,
11
,
12.
That
thou
hast
great
cause
to
rejoyce
and
be
glad
,
that
thou
art
counted
worthy
to
suffer
rebuke
for
Christs
Name
,
Acts
5.41
.
Thou
seest
it
is
not
for
nothing
that
Christ
saith
,
Blessed
and
happy
are
yee
when
men
revile
you
and
persecute
you
;
That
Saint
Iames
saith
,
Count
it
exceeding
joy
,
when
yee
fall
into
diverse
temptations
,
Iames
1.2
.
It
is
not
for
nothing
that
Saint
Paul
saith
,
I
take
pleasure
in
infirmities
,
in
reproaches
,
in
necessities
,
i●
persecutions
,
in
anguish
,
for
Christs
sake
,
&c.
2
Cor.
12.10
.
That
Peter
and
Iohn
,
when
they
were
beaten
and
imprisoned
,
departed
from
the
councell
,
rejoycing
that
they
were
counted
worthy
to
suffer
rebuke
for
Christs
Name
,
Acts
5.41
.
For
even
bearing
the
Crosse
with
Christ
,
is
as
great
a
preferment
in
the
Court
of
heaven
,
as
it
is
in
an
earthly
Court
for
the
Prince
to
take
off
his
owne
Roabe
,
and
put
it
on
the
backe
of
one
of
his
servants
.
Indeed
it
is
hard
for
Iob
,
when
the
c●rr●rs
of
God
fight
against
him
,
and
the
Arrowes
of
the
Almighty
sticks
so
fast
in
him
,
that
the
venome
thereof
hath
drunke
up
his
spirit
,
Iob
6.2
,
3
,
4.
to
thinke
it
a
speciall
favour
and
dignity
;
but
so
it
was
,
being
rightly
considered
.
It
was
hard
for
Iosephs
brethren
to
heare
him
speake
roughly
unto
them
,
take
them
for
spies
,
and
commit
them
to
prison
,
Gen.
42.30
.
and
thinke
it
is
all
out
of
love
;
much
more
hard
for
Simeon
to
be
culd
out
from
the
rest
,
and
committed
toward
,
while
his
brethren
are
set
at
liberty
,
verse
24.
and
yet
it
was
so
;
yea
hee
loved
him
best
,
whom
he
se●med
to
favour
least
:
yet
such
is
the
infirmity
of
our
nature
,
that
as
wealte
eyes
are
dazled
with
that
light
which
should
comfort
them
,
so
there
is
nothing
more
common
with
Gods
Children
,
then
to
be
afflicted
with
the
causes
of
their
joy
,
and
astonied
with
that
which
is
intended
for
their
confirmation
.
Even
Man●a
conceaves
death
in
that
vision
of
God
,
wherein
alone
his
life
and
happinesse
did
consist
,
Iudges
13.22
.
But
what
hath
beene
the
answer
of
God
alwaies
to
his
Children
in
such
their
extasies
,
but
this
?
Feare
not
Gideon
,
Iud.
6.23
.
F●are
not
Ioseph
,
Mat.
1.10
.
Feare
not
Zachary
,
Luk.
1.12
,
13.
Feare
not
Paul
,
for
I
am
with
thee
,
and
no
man
shall
lay
hands
on
thee
,
to
doe
thee
h●rt
,
&c.
Acts
18.9
,
10.
The
words
are
often
repeated
(
as
Pharaohs
dreames
was
doubled
)
for
the
surenesse
.
Yea
to
the
end
that
we
should
be
fearelesse
in
all
our
sufferings
,
so
long
as
we
suffer
not
as
evill
doers
,
1
Peter
4.15
.
Feare
not
,
As
one
well
notes
,
is
the
first
,
word
in
th'
Annuntiation
of
Christs
conception
,
and
the
first
word
in
the
first
Annuntiation
of
his
birth
,
and
the
first
word
in
the
first
Annuntiation
of
his
Resurrection
,
and
almost
the
last
words
in
his
last
exhortation
a
little
before
his
death
,
are
,
Let
not
your
hearts
be
troubled
,
and
be
of
good
comfort
;
strengthning
his
followers
,
and
sweetning
his
crosse
by
diverse
forcible
reasons
,
Luke
21.
Marke
13.
And
the
words
of
dying
men
have
ever
beene
most
emphaticall
,
most
effectuall
:
nay
more
than
all
this
,
if
yet
thou
wilt
not
be
comforted
,
looke
but
Iohn
16.20
.
and
thou
shalt
have
thy
Saviour
assure
thee
by
a
double
bond
,
his
Word
I
say
.
his
Oath
Verily
,
verily
,
I
say
unto
you
,
that
though
for
the
present
you
doe
feare
,
and
sorrow
,
and
weepe
,
yet
all
shall
be
turned
into
joy
,
and
that
joy
shall
no
man
be
able
to
take
from
you
,
Verse
22.
FINIS
.