Dauids
thankfulnes
for
the
arrainement
of
the
man
of
Earth
.
PSAL.
10.
17.
18.
Lord
,
thou
hast
heard
the
desire
of
the
poore
,
THis
tenth
Psalme
doth
most
liuely
describe
vnto
vs
a
corrupt
&
peruerse
state
of
a
miserable
commonwealth
groning
and
fainting
vnder
the
intollerable
burthens
of
manifold
oppressions
,
and
extreame
iniuries
heaped
vpon
her
by
the
mightie
and
proud
Nimrods
of
that
time
,
by
cruell
and
craftie
worldlings
,
by
godlesse
&
blasphemous
Athists
,
by
secure
,
and
carnall
Epicures
,
by
loose
and
lawlesse
Belials
,
which
in
Dauids
time
like
Bees
swarmed
in
euerie
Countrey
&
Citie
,
in
euery
Towne
and
Village
,
and
came
about
the
poore
seruants
of
God
,
daily
&
howerlie
as
thicke
as
hailestones
in
Aegypt
,
euen
a
right
picture
of
that
wherin
we
now
liue
,
which
made
that
princely
Prophet
and
propheticall
prince
Dauid
(
as
a
man
amazed
at
such
a
forelorne
sight
,
and
pitifull
complaining
that
was
on
euerie
side
)
to
speake
farre
otherwise
of
the
Lord
then
he
is
indeed
,
and
in
a
kind
of
quarrelling
manner
to
expostulate
the
matter
with
the
Lord
after
the
manner
of
man
,
saying
:
Why
standest
thou
farr
of
O
Lord
,
&
hidest
thy selfe
in
due
time
,
euen
in
affliction
?
euen
while
the
wicked
with
pride
doth
persecute
the
poore
?
Greatlie
(
no
doubt
)
did
iniquitie
preuaile
,
&
strong
was
the
temptation
;
yea
to
great
boldnes
,
and
courage
were
the
wicked
growen
when
it
seemed
to
Dauid
,
as
if
the
Lord
were
carelesse
in
gouerning
the
world
,
and
had
forgotten
to
releeue
his
poore
distressed
people
,
or
call
the
wicked
to
account
,
but
seemed
either
to
let
them
do
euen
what
they
listed
without
controlment
,
which
God
forbid
we
should
once
imagine
,
but
yet
in
the
time
of
affliction
&
temptation
such
is
the
weaknes
of
faith
euen
in
the
verie
regenerate
,
that
they
conceiue
somtime
of
God
and
his
works
,
otherwise
then
becommeth
them
,
or
then
beseemeth
the
maiestie
of
God
,
the
reason
hereof
is
,
because
they
be
for
the
time
as
men
that
are
buffeted
and
astonied
with
blowes
,
to
whose
sence
the
ground
seemeth
to
turne
round
,
when
indeed
there
is
no
such
matter
,
but
the
turning
and
alteration
is
in
themselues
,
and
therfore
the
temptations
of
the
regenerate
are
called
by
Paule
the
buffetings
of
Sathan
.
2.
Cor.
12.
7.
And
yet
notwithstanding
(
though
at
a
blush
they
may
seeme
to
iumpe
with
the
wicked
,
who
doe
alwaies
harbour
within
them
most
base
and
vnworthy
conceipts
of
the
most
high
,
who
filleth
Heauen
and
earth
with
his
all
seeing
,
and
incomprehensible
presence
,
&
with
whom
is
neither
change
nor
shew
of
change
,
yet
between
the
godly
and
the
wicked
there
is
alwaies
this
double
difference
.
First
,
in
the
greatest
afflictions
,
and
weaknes
of
faith
wherwith
the
godly
are
exercised
,
there
is
yet
some
euidence
of
Gods
sanctifying
spirit
in
them
,
supporting
them
from
finall
and
desperate
falling
away
from
the
grace
of
God
,
though
it
be
more
then
they
alwaies
feele
in
themselues
,
for
though
Dauid
complaineth
in
the
beginning
of
this
Psalme
of
Gods
long
absence
,
yet
he
is
certainly
perswaded
of
his
presence
to
him
,
or
else
he
had
praied
in
vaine
.
And
as
earthlie
Fathers
haue
a
secret
affection
to
their
children
more
then
their
children
do
alwaies
perceiue
,
so
God
hath
a
secret
hand
in
his
children
to
vphold
them
from
falling
away
,
more
then
they
alwaies
doe
feele
,
which
feeling
they
want
somtime
to
humble
them
,
and
to
make
them
more
earnest
in
prayer
,
and
more
carefull
to
keepe
the
fauor
of
God
when
they
haue
it
.
And
somtime
the
Lord
bestoweth
secret
fauours
vpon
his
children
more
then
they
know
of
,
as
Iosephs
brethren
had
euery
man
his
money
in
his
sacke
by
the
waie
,
which
was
more
than
they
knew
,
til
they
came
their
Inne
.
Gen.
42.
27.
But
with
the
wicked
it
is
not
so
,
for
God
hath
left
them
to
themselues
,
After
Dauid
had
complained
to
the
Lord
of
the
pride
and
crueltie
of
the
wicked
and
very
substantiallie
proued
those
articles
which
he
exhibited
against
them
,
in
the
12.
verse
he
doth
humbly
sue
vnto
the
Lord
by
praier
,
that
he
would
arise
and
shew
by
some
gracious
effects
that
he
hath
the
poore
in
remembrance
,
which
doe
commit
themselues
vnto
him
,
and
namely
by
breaking
the
arme
,
that
is
,
the
power
of
the
wicked
which
they
abused
to
mischiefe
and
wronge
.
And
at
length
as
one
hauing
obtained
his
request
,
hee
concludeth
this
Psalme
with
a
holy
gratulation
or
thanksgiuing
vnto
the
Lord
,
for
that
by
his
spirit
he
did
assure
him
of
some
remedie
,
by
taking
a
iudiciall
hearing
of
the
matter
on
both
sides
,
whereby
we
are
taught
to
pray
for
Gods
poore
distressed
people
as
for
our selues
,
as
also
to
be
as
thankfull
to
God
for
his
mercies
toward
them
as
if
they
had
beene
bestowed
vpon
our selues
,
and
in
so
doing
shall
we
trie
whether
we
be
fellow
&
feeling
members
of
the
bodie
of
Christ
,
or
dead
and
rotten
members
,
such
as
are
cut
of
from
the
bodie
,
and
liue
not
by
the
life
of
God
that
is
in
Iesus
Christ
.
Lord
thou
hast
heard
&c.
Heere
Dauid
acknowledgeth
the
goodnes
of
God
towards
his
poore
helplesse
seruants
two
waies
,
first
generally
in
the
17
verse
,
saying
.
Lord
,
thou
hast
heard
the
desire
of
the
poore
,
then
particularly
amplifying
this
goodnes
of
God
,
first
by
setting
downe
the
efficient
cause
of
the
poore
mans
desire
,
in
these
words
.
Thou
preparest
their
heart
,
then
by
noting
the
formall
cause
of
that
readines
,
and
willingnes
which
is
in
God
to
heare
their
desire
in
these
words
,
Thou
bendest
thine
eare
vnto
them
,
and
then
by
the
finall
cause
of
this
goodnes
,
in
vers.
18.
&
that
is
double
,
first
in
respect
of
the
poore
,
and
oppressed
,
that
they
may
haue
iustice
and
right
,
secondly
in
respect
of
their
oppressors
(
who
are
called
in
contempt
the
man
of
earth
)
that
they
may
be
no
more
cause
of
terrour
to
the
godly
.
The
first
thing
heere
to
be
noted
,
is
how
Dauid
changeth
his
note
,
for
before
he
said
,
Lord
thou
hast
hid
thy selfe
,
but
now
he
saith
Lord
thou
hast
heard
the
desire
of
the
poore
,
that
is
,
thou
hast
shewed
thy selfe
in
the
robes
of
Iustice
and
iudgement
,
Dauid
here
was
like
one
that
during
the
battaile
could
not
tell
what
to
make
of
the
matter
,
but
after
the
encounter
is
past
,
like
a
valiant
conquerer
he
striketh
vp
,
and
maketh
forward
in
triumph
saying
:
The
Lord
is
King
for
euer
and
euer
,
the
heathen
are
destroyed
out
of
thy
sight
,
Lord
thou
hast
heard
the
desire
of
the
poore
,
thou
preparest
their
heart
,
thou
bendest
thine
eare
.
To
iudge
the
fatherlesse
and
the
poore
,
that
the
man
of
earth
cause
to
feare
no
more
.
And
heere
we
see
that
verified
which
is
in
Psal.
126.
5.
6.
They
that
sowe
in
teares
,
shall
reape
in
ioy
:
And
that
which
is
in
our
prouerbe
,
A
harde
beginning
maketh
a
good
ending
:
for
one
woulde
haue
thought
by
the
beginning
of
this
Psalme
that
he
shoulde
neuer
haue
obtained
so
happy
an
end
,
for
thus
he
beginneth
:
Why
dost
thou
stand
farre
off
O
Lord
,
and
hidest
thy selfe
in
time
of
affliction
:
that
is
,
why
haue
we
not
Iustice
executed
;
but
he
endeth
as
you
heare
:
Lord
thou
hast
heard
the
desire
of
the
poore
,
&c.
which
is
as
much
as
can
be
desired
.
Such
a
blessed
and
ioyfull
end
will
God
sende
vnto
all
his
poore
afflicted
seruants
,
when
he
hath
well
humbled
them
,
and
throughly
exercised
them
with
the
buffetings
of
Sathan
,
and
stung
them
to
the
very
heart
with
the
sence
and
feeling
of
their
sinnes
,
and
affrighted
them
with
a
terrible
shew
of
an
angrie
&
wrathfull
countenance
,
all
which
the
Lord
wil
do
against
his
dere
children
.
First
to
let
them
feele
&
know
what
they
haue
,
&
are
of
themselues
,
secondlie
,
to
make
them
acquainted
with
sathans
mallice
,
that
they
take
heed
how
they
either
obey
him
or
beleue
him
againe
,
thirdly
,
to
make
the
greatnes
of
his
loue
,
and
gracious
mercy
more
knowen
in
deliuering
them
at
the
last
;
for
by
the
want
of
a
benefit
we
know
what
a
benefite
is
worth
,
and
therefore
ioy
restored
,
is
more
acceptable
then
ioy
continued
.
Psal.
51.
12.
And
lastly
to
make
them
fit
instruments
for
the
conuersion
and
strengthning
of
those
that
are
or
shal
be
in
the
like
case
,
as
Christ
said
to
Peter
:
Sathan
hath
desired
to
sift
you
,
as
wheat
is
sifted
,
but
I
haue
praied
for
thee
,
that
thy
faith
may
not
faile
.
Therfore
when
thou
art
conuerted
,
strengthen
thy
brethren
.
But
in
the
meane
time
it
goeth
hard
for
any
feeling
that
the
afflicted
soule
hath
of
any
confort
in
himselfe
,
Oh
I
cannot
feele
the
loue
of
God
in
my
heart
,
I
cannot
find
Gods
spirit
in
my
hart
,
my
heart
is
not
grieued
for
my
sin
,
I
cannot
pray
,
I
take
no
delight
in
the
word
,
&c.
Oh
that
I
could
pray
that
I
could
beleeue
,
that
I
could
feele
Gods
mercy
in
assuring
my
heart
of
the
forgiuenes
of
my
sins
,
but
I
haue
abused
his
mercy
,
and
offended
his
Maiestie
,
and
therefore
I
am
cast
out
of
his
sight
,
there
is
no
mercy
for
me
,
I
am
damned
,
and
shall
goe
to
hell
,
&c.
And
thus
the
poore
soul
etaketh
on
during
the
winter
time
of
afflictions
,
and
temptations
,
but
soft
a
while
,
who
telleth
thee
that
thou
art
cast
out
of
Gods
sight
,
that
thou
art
a
reprobate
&c.
Againe
who
told
thee
that
thou
wantest
faith
and
repentance
,
&
other
graces
of
the
spirit
?
Againe
who
is
it
,
or
what
is
it
that
doth
so
earnestly
thirst
after
those
excellent
graces
of
faith
,
of
repentance
,
of
the
forgiuenes
of
sinnes
,
&c.
Surely
in
this
Tragedy
be
three
actors
,
and
euery
one
doth
his
part
,
and
here
is
wisedome
to
discerne
on
from
the
other
,
here
is
thy
owne
conscience
accusing
,
Sathan
accusing
,
&
Gods
law
accusing
.
Thy
conscience
sheweth
thee
thy
wants
;
Gods
spirit
sheweth
thee
thy
wants
,
&
Sathan
sheweth
thee
thy
wants
;
but
that
which
God
doth
in
loue
Sathan
doth
in
malice
,
that
which
God
doth
to
humble
thee
sathan
doth
to
destroy
thee
;
thou
saist
thou
canst
not
repent
,
thou
canst
not
beleeue
,
thou
canst
not
pray
:
Oh
sweet
mercie
of
God
,
that
for
the
wicked
doe
not
so
much
as
know
their
wantes
,
thou
art
sorie
that
thou
canst
not
repent
,
that
thou
canst
not
beleeue
,
&c.
Oh
what
better
repentance
then
to
bewaile
thy
impenitencie
?
what
greater
griefe
then
that
which
ariseth
for
no
griefe
for
sinne
?
What
is
this
but
sorrowe
it selfe
for
sinne
?
thou
wouldest
pray
,
thou
wouldest
beleeue
stedfastly
,
who
wrought
that
hunger
and
thirst
in
thee
?
not
flesh
and
blood
,
not
Sathan
,
therefore
it
must
needs
be
Gods
spirit
,
content
thy selfe
thou
shalt
be
satisfied
,
and
take
that
desire
of
grace
for
grace
it selfe
,
and
a
pledge
of
further
grace
to
be
receiued
hereafter
.
Thou
saist
thou
feelest
not
Gods
loue
in
thee
,
and
therefore
he
loueth
thee
not
,
but
doe
the
Lord
no
iniurie
,
measure
not
his
grace
by
thy
feeling
,
he
that
tooke
a
rib
out
of
mans
side
,
while
he
slept
in
such
sorte
that
he
felt
it
not
,
can
also
put
a
secret
hand
of
grace
into
thee
,
to
vphold
thee
while
his
spirit
doth
sleepe
in
thee
,
and
thou
not
feele
it
,
and
for
the
proofe
of
that
I
say
consider
with
me
,
how
often
haue
many
beene
tempted
to
mischiefe
themselues
and
others
,
yea
and
practised
their
owne
destruction
which
yet
are
liuing
,
and
well
?
from
whence
came
this
,
but
from
a
secret
hand
of
God
within
them
that
still
plucked
them
as
a
praie
out
of
the
hands
of
their
enenemie
.
Some
againe
(
that
I
know
)
haue
bene
afraid
that
they
should
speake
blasphemie
against
God
&
treason
against
the
Queene
,
and
haue
beene
so
tempted
therunto
,
that
they
haue
held
their
mouthes
with
their
hands
least
it
should
out
,
and
yet
when
they
haue
beene
willed
to
vtter
it
,
they
could
not
,
but
cleane
contrarie
,
in
stead
of
treason
and
blasphemie
haue
spoken
all
good
in
most
heartie
&
holy
manner
that
might
be
both
of
God
and
of
the
Queene
,
by
which
they
haue
perceiued
&
confessed
in
the
end
to
Gods
great
glory
,
that
these
were
illusions
of
sathan
,
and
that
Gods
spirit
is
stronger
in
them
then
the
temptation
,
when
they
had
suposed
that
God
had
cleane
forsaken
them
.
Oh
I
am
damned
,
I
am
damned
thou
criest
:
who
told
thee
so
?
Surely
it
is
the
voyce
of
Sathan
that
would
haue
it
so
,
beleeue
him
not
,
for
he
that
is
compounded
all
of
lying
and
falshood
cannot
possibly
suggest
any
trueth
vnto
thee
.
Oh
if
I
could
feele
some
comfort
in
my
soule
,
I
were
well
:
if
I
could
pray
from
a
feeling
heart
and
beleeue
effectually
&c.
then
I
were
wel
.
Then
I
should
hope
that
God
would
be
mercifull
vnto
me
:
but
content
thy selfe
:
there
is
a
time
for
all
things
saith
Salomon
,
a
time
to
weepe
,
and
a
time
to
reioyce
,
so
there
is
a
time
of
affliction
,
and
a
time
of
deliuerance
out
of
temptation
,
if
that
time
were
come
that
thou
speakest
of
,
then
were
thy
affliction
at
an
end
,
&
the
tēmptation
of
no
force
not
effect
,
but
now
is
the
time
of
casting
down
&
of
the
tempters
forcible
working
but
waite
on
God
,
he
is
thy
present
helpe
and
thy
God
,
with
patience
possesse
thy
soule
vntill
the
time
be
come
for
thy
deliuerance
,
and
verely
when
Gods
rods
haue
had
their
working
,
to
frame
thee
vnto
God
,
the
time
will
come
that
thou
shalt
haue
diluerance
,
though
now
thou
sayest
with
Dauid
,
Lord
why
standest
thou
farre
off
?
and
hidest
thy
face
,
euen
in
the
time
of
affliction
?
yet
after
the
conflict
is
ended
(
which
must
be
when
God
will
,
and
not
when
thou
wilt
)
thou
shalt
sing
ioyfully
&
triumphantly
,
Lord
thou
hast
heard
the
desire
of
thy
poore
seruant
,
thou
preparest
thine
heart
,
thou
bendest
thine
eare
,
to
helpe
thy
poore
comfortlesse
seruant
that
thy
hellish
enemie
be
no
more
cause
of
feare
.
Againe
,
that
in
time
of
thy
spirituall
conflict
,
thy
soule
may
hope
for
some
more
comfort
&
strength
in
the
ende
then
for
the
present
thou
feelest
,
it
shall
not
be
amisse
for
thee
to
call
to
mind
the
former
experience
that
thou
hast
had
of
Gods
goodnes
towards
thee
in
time
past
,
whereby
thou
maist
assure
thy selfe
that
he
wil
be
good
vnto
thee
againe
,
as
Dauid
said
,
The
Lord
that
hath
deliuered
me
from
the
Beare
and
the
Lion
,
will
also
deliuer
me
from
this
vncircumcised
philistime
:
so
say
thou
,
That
God
which
deliuered
mee
from
such
a
perill
,
and
gaue
me
strength
against
such
and
such
temptations
,
will
one
day
deliuer
me
from
this
▪
that
God
which
once
let
me
feele
peace
and
ioy
,
and
comfort
in
Christ
,
will
surely
giue
me
comfort
againe
when
he
seeth
fit
time
:
For
whom
the
lord
loueth
,
Sonne
be
of
good
cheere
thy
sinnes
are
forgiuen
thee
.
And
in
the
meane
time
know
that
Christ
is
not
gone
from
thee
but
sleepeth
in
thee
,
as
he
did
in
the
ship
,
and
that
was
but
onely
during
the
tempest
,
but
when
they
in
the
ship
were
afraid
of
sinking
,
they
cried
,
Saue
vs
Master
we
perish
else
,
and
then
he
awaked
and
rebuked
the
winds
:
so
Christ
may
seeme
to
sleep
in
thee
during
the
time
of
tempestuous
temptations
,
but
whensoeuer
thou
art
in
any
danger
,
he
is
awake
to
saue
thee
,
and
in
the
end
will
rebuke
Sathan
and
tread
him
vnder
thy
feete
;
that
Christs
spirit
is
in
thee
thou
maiest
perceiue
by
the
voyce
of
the
Church
that
is
in
thy
case
:
In
my
bed
by
night
(
saith
the
Church
)
I
sought
him
whom
my
soule
loueth
,
Againe
if
thou
feele
not
as
yet
the
gracious
presence
of
Gods
spirit
in
thee
as
thou
wouldest
,
Lord
,
thou
hast
heard
the
desire
of
the
poore
,
&c.
Lord
,
thou
hast
heard
,
&c.
)
The
Lord
doth
heare
all
mens
desires
,
and
knoweth
all
their
thoughtes
long
before
,
but
he
is
said
to
heare
the
desires
of
his
children
after
a
more
speciall
,
and
gracious
manner
,
because
he
doth
in
mercy
both
fauour
their
sutes
,
and
grant
their
requests
,
&
so
this
word
of
hearing
is
to
be
vnderstood
somtime
in
the
scripture
,
as
where
Dauid
saith
:
If
I
regard
wickednes
in
my
heart
the
Lord
will
not
heare
me
:
that
is
,
the
Lord
will
not
grant
me
my
desire
.
And
so
is
it
taken
also
sometime
amongest
vs
in
our
common
manner
of
speaking
,
as
when
we
doe
not
fauour
a
mans
suite
,
we
use
to
say
,
I
heare
you
not
.
This
is
that
which
the
children
of
God
doe
most
groane
and
long
for
in
praier
,
namely
to
pray
so
,
that
the
Lord
may
heare
them
,
that
is
,
may
afford
them
a
gracious
hearing
,
which
if
they
may
be
assured
of
,
then
are
their
hearts
filled
with
ioy
whatsoeuer
happeneth
to
them
in
the
world
.
And
al
their
feare
is
,
least
their
sins
and
sinful
praiers
should
stop
the
eares
not
of
the
Lord
simplie
,
but
of
his
grace
and
fauour
against
them
.
To
that
end
doe
they
come
before
the
Lord
in
all
humilitie
,
feare
,
and
reuerence
,
striuing
,
sighing
,
and
groaning
and
troubled
in
spirit
.
And
to
this
end
the
Lord
oftentimes
seemeth
vnto
his
children
as
one
that
is
deafe
,
he
maketh
them
no
answere
,
but
takes
away
from
them
for
the
time
all
feeling
of
comfort
in
praier
,
to
that
ende
that
when
he
doth
speake
peace
vnto
their
harts
,
they
may
know
what
a
mercy
they
haue
receiued
from
his
Maiestie
.
But
wicked
hypocrites
regard
not
so
much
whether
the
Lord
doth
heare
them
or
no
,
but
whether
men
do
heare
them
,
that
is
all
their
care
:
they
pray
to
be
seene
of
men
,
and
to
be
heard
of
men
,
onelie
labouring
with
their
lips
,
but
without
anie
strife
of
the
heart
.
They
pompe
it
,
they
chant
it
,
they
howle
it
,
and
throate
it
to
please
themselues
and
others
,
but
whether
all
that
paines
of
theirs
be
accepted
with
God
,
they
neuer
so
much
as
once
thinke
:
So
that
when
they
haue
done
their
stint
and
taske
,
they
may
saie
as
the
harlot
said
,
of
whom
Salomon
speaketh
,
To
daie
I
had
peace-offerings
,
I
haue
payed
my
vowes
,
and
so
leaue
for
that
matter
,
it
is
no
matter
whether
they
be
receiued
or
no
,
she
hath
paid
them
,
so
saith
the
Hipocrit
,
I
haue
said
all
my
praiers
to
day
,
I
haue
done
al
my
deuotion
,
&
there
leaue
for
that
matter
;
but
the
poore
child
of
God
whose
soule
groaneth
vnder
the
buthen
of
his
sins
,
doth
not
so
much
boast
of
the
saying
of
his
praiers
,
as
he
doth
of
Gods
mercy
in
hearing
his
praiers
,
Lord
I
thank
thee
saith
(
the
Pharisie
)
that
I
fast
and
praie
so
often
in
a
weeke
,
but
Lord
be
mercifull
to
me
saith
the
Publican
,
Lord
I
praied
in
thy
temple
saith
the
one
,
as
the
wicked
in
the
Gospell
,
Lord
we
haue
heard
thee
preach
in
our
streets
;
but
the
other
saith
,
Lord
,
thou
hast
heard
the
desire
of
thy
poore
seruants
,
the
desire
.
He
doth
not
say
their
cryings
,
or
their
sententious
and
eloquent
praiers
,
or
the
voice
of
their
lips
,
although
the
desires
of
the
heart
be
counted
cryings
with
the
Lord
,
but
he
saith
:
That
the
Lord
hath
heard
the
desire
of
the
poore
:
Which
are
the
cries
and
praiers
,
and
voices
of
the
inwarde
man
,
though
not
alwaies
vttered
by
the
tongue
,
to
shewe
that
the
Lord
of
his
goodnes
is
so
readie
to
heare
the
afflicted
,
that
he
doth
not
alwaies
expect
the
cryings
,
and
voyces
of
the
outwarde
man
,
or
the
orderly
and
set
praiers
of
the
lips
,
for
before
they
cry
,
he
heareth
them
according
to
the
testimonie
of
the
Prophet
Esay
,
who
(
speaking
in
the
person
of
God
)
saith
thus
:
Before
they
call
I
will
aunswere
,
and
while
they
speake
I
will
heare
.
And
Saint
Paule
sayeth
.
The
spirit
it selfe
likewise
helpeth
our
infirmities
,
for
wee
know
not
what
to
praye
as
wee
ought
:
but
the
spirit
maketh
request
for
vs
with
groaninges
,
And
these
inwarde
desires
,
and
groanes
of
GODS
children
,
are
to
the
children
of
God
as
an
earnest-pennie
of
the
spirit
,
and
as
the
first
fruites
of
the
spiritituall
haruest
,
now
an
earnest-pennie
is
but
a
pledge
or
assurance
of
a
thousande
pounde
to
be
payed
in
time
,
and
the
first
fruits
of
the
corne
are
but
a
sheafe
or
handfull
as
it
were
of
the
whole
haruest
which
afterwards
is
to
be
reaped
.
And
this
may
serue
to
comfort
the
afflicted
conisciences
which
cannot
pray
as
they
would
sometime
and
therfore
thinke
they
are
not
regarded
of
God
,
it
serueth
onely
to
comfort
the
afflicted
soule
I
say
,
but
no
way
to
confirme
vs
in
our
sluggish
,
slouthfull
,
drousie
,
and
sleepie
praiers
.
Of
the
poore
.
)
The
state
of
Gods
children
in
this
life
is
not
alwaies
of
the
best
,
Pro.
15.
15.
All
the
daies
of
the
afflicted
are
euill
:
Sometime
the
hungry
and
thirstie
,
as
in
Mat.
5.
Blessed
are
those
that
hunger
and
thirst
after
righteousnes
.
Sometime
little
wormes
as
in
Esay
,
Little
worme
Iacob
:
And
in
the
Psalmes
,
I
am
a
worme
and
no
man
,
saith
Dauid
:
And
sometime
,
The
little
flocke
,
The
poore
:
For
whosoeuer
will
liue
godly
in
Christ
Iesus
must
suffer
affliction
.
And
they
doe
still
hunger
&
thirst
after
Christ
their
righteousnes
:
As
the
Hart
doth
after
the
riuers
of
water
,
Like
little
wormes
they
are
contemned
and
trodden
vpon
by
euerie
one
:
And
like
poore
and
miserable
persons
they
are
alwaies
in
need
of
Gods
grace
and
helpe
.
And
yet
they
in
that
account
with
God
that
he
heareth
their
desires
:
The
afflicted
haue
a
continualfeast
,
The
hungry
shal
be
filled
with
good
things
,
when
the
rich
shal
be
sent
emptie
away
.
The
little
worme
Iacob
is
written
vpon
the
palmes
of
the
Lords
hands
,
and
is
euer
in
his
sight
.
The
little
flocke
neede
not
feare
for
their
littlenes
,
for
they
haue
the
kingdome
.
And
the
poore
seruants
of
God
which
are
alwaies
in
need
and
want
of
Gods
grace
and
fauour
,
and
alwaies
bewailing
their
owne
pouertie
and
want
,
are
heard
of
the
Lord
,
and
therefore
are
both
rich
and
happye
.
This
may
teach
vs
to
iudge
wisely
of
the
poore
children
of
GOD
that
are
in
contempt
,
and
tribulation
in
the
worlde
;
and
louingly
to
embrace
them
as
members
of
our
bodie
though
in
shewe
vnderlinges
to
all
;
like
the
feete
,
or
rather
like
the
footstooles
of
the
wicked
,
and
not
to
despise
them
:
For
the
Lorde
heareth
the
desires
euen
of
the
poore
.
Yea
and
they
may
pleasure
vs
more
with
their
praiers
,
then
we
can
hurt
them
with
our
persecutions
.
There
is
not
the
best
,
nor
learnedest
Doctor
in
the
Church
,
nor
the
greatest
or
wealthiest
man
in
the
commonwealth
but
may
,
and
doth
receiue
helpe
and
benefit
by
the
praiers
of
the
poorest
man
that
liueth
,
if
he
be
a
godlie
man
.
Thou
preparest
,
&c.
Heere
Dauid
acknowledgeth
a
double
grace
or
fauour
of
God
,
First
,
that
he
vpholdeth
his
children
,
that
they
fainte
not
vnder
their
burthens
,
for
he
armeth
them
with
courage
,
and
patience
,
putting
vpon
their
heades
the
helmet
of
good
hope
,
and
stirring
them
vp
,
thereby
to
dispatch
their
prayers
as
speedie
postes
and
messengers
vnto
the
hilles
from
whence
commeth
their
helpe
.
A
singular
benefite
surelie
to
haue
our
senses
and
thoughtes
setled
in
Gods
prouidence
,
and
not
caried
awaie
to
worldlie
deuises
,
and
desperate
attempts
.
Secondly
,
God
hauing
thus
prepared
&
setled
their
harts
for
praier
,
he
doth
also
prepare
&
settle
himselfe
to
heare
their
praiers
,
yea
,
because
their
praiers
be
but
weake
and
feeble
,
that
scarce
haue
any
perfect
voice
,
but
make
a
soft
and
still
noise
,
in
the
secret
corners
of
their
hearts
,
the
Lord
doth
bend
his
eare
vnto
them
,
and
laie
it
close
vnto
their
mouth
,
in
most
fatherly
,
friendly
,
and
tender
sort
,
that
so
he
might
know
what
it
is
that
they
whisper
so
inwardly
,
&
so
faintly
.
from
hence
we
learne
.
First
,
The
second
Sermon
.
Wherein
is
handled
in
particular
the
matter
it selfe
,
for
which
Dauid
giueth
thanks
and
that
is
the
arraignement
of
the
man
of
earth
.
PSAL.
10.
18.
To
iudge
the
fatherlesse
and
the
poore
,
that
the
man
of
earth
cause
to
feare
no
more
.
IN
the
former
verse
,
Dauid
praiseth
God
for
hearing
the
desires
of
his
poore
seruants
,
but
now
he
sheweth
more
particularly
what
was
their
desire
,
and
wherein
God
hath
heard
them
at
the
last
,
namely
,
they
desire
that
GOD
woulde
iudge
and
determine
betweene
them
&
their
oppressors
,
and
this
is
the
thing
that
God
hath
granted
them
,
from
whence
the
faithfull
may
learne
this
comfortable
generall
doctrine
,
that
when
they
shal
be
vniustly
oppressed
,
God
at
length
wil
be
reuenged
of
their
aduersaries
,
and
deliuer
his
children
;
which
may
serue
to
admonish
vs
to
endure
the
crosse
manfully
,
because
God
will
not
many
times
helpe
his
poore
children
before
they
be
brought
to
extreame
danger
.
A
hard
thing
this
is
to
flesh
and
blood
,
because
euery
one
desireth
to
be
free
from
trouble
,
and
therfore
except
God
doth
quickly
helpe
,
he
seemeth
to
be
slow
in
helping
or
forgetfull
of
his
promises
(
which
God
forbid
we
should
imagine
)
but
if
we
desire
his
helpe
,
we
must
wait
his
leasure
,
our
affections
must
be
tamed
,
our
impatience
must
be
beaten
downe
,
our
griefes
must
be
mitigated
,
vntill
our
extreeme
miseries
may
prouoke
the
fauour
of
God
,
and
to
this
purpose
is
that
parable
of
the
poore
Widow
and
the
wicked
Iudge
propounded
by
our
Sauiour
Christ
in
the
Gospell
and
in
this
sort
applied
to
God
and
his
children
:
that
if
a
wicked
Iudge
fearing
neither
God
nor
man
,
That
earthly
man
,
&c.
)
The
wicked
lift
vp
their
heads
aboue
the
clouds
and
yet
are
but
mortall
,
and
subiect
to
many
miseries
,
and
therfore
are
they
called
men
of
earth
,
to
shame
them
and
to
humble
them
:
for
this
is
their
insolent
madnes
,
and
mad
insolencie
,
while
they
forget
their
estate
,
and
condition
they
breath
out
threateninges
as
Saul
did
against
the
Church
of
God
,
as
if
God
himselfe
were
not
sufficient
to
represse
their
rage
.
And
yet
they
are
but
men
,
&
men
of
earth
too
,
&
come
against
God
as
if
wormes
should
come
out
of
the
ground
to
fight
against
their
maker
,
or
as
if
an
earthen
pitcher
should
encounter
with
a
mountaine
of
Brasse
;
they
are
made
of
earth
,
yea
and
of
the
baseft
earth
to
;
euen
of
the
dust
of
the
earth
.
Clay
is
good
for
somthing
,
Sand
is
good
for
somthing
,
Marle
is
good
for
somthing
,
Dung
is
good
for
somthing
,
Grauel
is
good
for
somthing
and
earth
is
good
for
something
,
but
Dust
is
good
for
nothing
,
except
it
be
to
put
out
mens
eyes
,
&
of
that
is
man
made
,
which
consideration
may
greatly
humble
the
hiest
,
the
stoutest
,
the
brauest
,
&
the
proudest
,
but
the
wicked
according
to
their
making
do
sauour
nothing
else
but
earth
,
and
the
most
vile
things
of
the
earth
,
and
therefore
are
fitly
called
earthly
,
because
they
liue
like
earth
wormes
.
And
though
there
be
legions
,
&
miltitudes
of
them
,
yet
are
they
here
called
by
a
word
of
the
singular
number
,
Man
of
earth
,
not
men
.
And
that
may
be
either
in
regard
of
their
wicked
vnity
,
or
else
in
regard
of
their
great
inability
to
effect
that
which
they
purpose
when
God
shal
crosse
them
.
Cast
in
thy
lot
amongst
vs
(
say
theeues
&
murtherers
)
we
will
haue
all
one
purse
.
And
in
like
manner
the
wicked
in
all
euill
ioyne
as
one
man
.
And
yet
they
shall
do
no
more
then
one
man
alone
,
and
that
of
earth
too
,
&
that
is
little
,
or
nothing
,
except
it
be
to
their
own
ouerthrow
as
the
Egytians
did
when
they
all
followed
the
poore
Israelites
into
the
sea
.
For
man
of
earth
what
is
hee
?
what
can
he
doe
?
what
is
his
beginning
?
what
is
his
bringing
vp
?
and
what
is
his
ending
?
Is
he
not
begotten
of
wickednes
,
conceiued
of
wretchednes
,
and
borne
of
weakenes
,
worse
then
a
dunghill
?
Is
he
not
brought
vp
in
ignorance
&
blindnes
,
in
folly
and
vanitie
?
Is
not
he
against
God
,
and
God
against
him
?
His
life
is
death
,
and
his
death
is
double
,
temporall
,
and
eternall
,
for
the
second
hath
no
end
:
what
can
he
doe
?
Doth
he
liue
,
moue
,
&
breath
?
it
is
by
God
.
Pilates
power
was
from
aboue
.
And
while
God
doth
giue
him
leaue
to
breath
,
and
to
possesse
the
world
,
he
is
cruell
,
carnall
proud
,
and
obstinate
,
But
the
heauenlie
man
shal
be
able
through
God
to
stand
,
and
to
doe
valiantlie
,
and
therefore
they
are
called
the
man
of
God
,
Dauid
praiseth
God
for
iudging
betweene
his
poore
seruants
,
and
their
oppressors
.
This
is
that
for
want
whereof
he
complaineth
in
the
first
verse
.
This
is
it
for
wante
wherof
the
wicked
were
so
lusty
to
contemne
God
.
By
this
he
will
breake
the
armes
,
that
is
,
the
power
of
the
wicked
and
search
out
their
wickednes
.
This
is
the
poore
Churches
desire
,
namely
a
iudiciall
hearing
.
And
to
this
ende
hath
God
prepared
their
hearts
,
and
to
this
ende
doth
the
Lord
encline
his
eare
vnto
them
,
namely
,
To
sit
in
iudgment
vpon
the
poore
mans
case
,
So
that
,
when
God
doth
proceede
against
the
wicked
it
is
in
iudgement
.
And
though
the
poore
commit
his
cause
vnto
God
,
yet
it
shal
be
iudged
,
and
without
a
iudiciall
proceeding
shall
nothing
be
done
:
for
God
is
no
acaccepter
of
persons
as
men
be
,
though
he
loueth
the
godly
,
yet
they
shall
stand
to
their
triall
,
and
though
he
hateth
the
wicked
,
yet
they
shall
haue
their
triall
,
all
shall
be
iudged
,
and
all
wronges
shall
be
righted
by
iudgement
:
therfore
it
is
saide
in
the
Psalme
,
The
Lord
shall
iudge
the
people
righteously
:
The
Lord
be
Iudge
betweene
me
and
thee
.
God
hath
erected
iudgement
feates
on
earth
vpon
whom
he
hath
set
Princes
and
rulers
,
and
graced
them
with
his
owne
name
,
and
sittes
amongst
them
,
to
make
them
to
be
honoured
and
regarded
;
They
turne
iudgement
to
wormewood
(
saith
hee
)
and
leaue
of
righteousnes
.
And
that
also
of
Esay
.
By
conceiuing
and
vttering
out
of
the
heart
false
matters
,
iudgement
is
turned
backe
,
and
iustice
standeth
farre
of
:
for
trueth
is
fallen
in
the
streete
,
&
iniquitie
cannot
enter
,
yea
trueth
faileth
(
saith
the
Prophet
)
and
he
that
refraineth
from
euill
maketh
himselfe
a
pray
:
But
what
?
was
there
no
remedie
?
how
did
the
Lotd
take
this
geare
?
marke
what
followeth
,
when
the
Lord
saw
it
,
it
displeased
him
that
there
was
no
iudgement
.
And
when
he
saw
that
there
was
no
man
,
he
wondred
that
none
would
offer
himselfe
.
But
is
that
all
?
verily
no.
Therefore
his
arme
did
saue
it
,
that
is
his
power
did
rescue
the
praie
,
and
his
righteousnes
it selfe
did
sustaine
it
,
that
is
he
himselfe
tooke
the
matter
in
hand
:
For
he
put
on
righteousnes
as
an
habergeon
,
and
an
helmet
of
saluation
vpon
his
head
:
as
if
he
were
to
goe
amongst
his
enemies
:
He
put
on
the
garments
of
vengeance
for
a
cloathing
,
&
was
clad
with
zeale
as
with
a
cloak
,
as
to
recompence
,
and
to
requite
the
furie
of
the
aduersaries
,
he
will
fully
repaie
the
Ilands
.
So
shall
they
feare
the
name
of
the
Lord
from
the
West
,
and
his
glorie
from
the
rising
of
the
sunne
,
for
the
enemie
shall
come
like
a
floode
,
but
the
spirit
of
the
Lord
shall
chase
him
away
,
And
this
is
the
godly
poore
mans
comfort
.
Therefore
saith
the
Psalmist
:
Let
the
people
be
glad
and
reioyce
,
for
thou
shalt
iudge
the
folke
righteously
,
and
gouerne
the
nations
of
the
world
.
And
Paule
saith
:
It
is
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
:
And
to
you
which
are
troubled
rest
with
vs
,
when
the
Lord
Shall
shew
himselfe
from
heauen
with
his
mightie
Angels
.
And
in
his
first
Epistle
speaking
of
the
same
matter
in
other
wordes
,
he
concludeth
thus
:
Comfort
your selues
one
another
with
these
words
.
And
heere
Dauid
reioyceth
,
and
praiseth
God
for
that
he
will
iudge
the
poore
and
fatherlesse
.
Iustice
and
equitie
in
the
world
,
and
from
the
world
are
two
of
the
hardest
,
the
dearest
,
the
rarest
iewels
that
can
be
gotten
:
the
poore
do
desire
them
,
God
hath
granted
their
desire
to
iudge
the
fatherles
&
the
poore
that
the
man
of
earth
cause
to
feare
no
more
.
And
here
now
we
see
that
verified
which
is
in
Psal.
126.
5.
They
that
sow
in
teares
,
shall
reape
in
ioy
:
And
that
which
we
haue
in
a
prouerbe
.
A
hard
beginning
maketh
a
good
ending
,
for
one
woulde
haue
thought
by
Dauids
beginning
of
this
Psalme
,
that
he
should
not
haue
made
so
good
an
end
,
for
thus
he
beginneth
:
Why
doest
thou
hide
thy selfe
aad
stand
a
farr
off
O
Lord
in
time
of
affliction
?
That
is
,
Why
haue
we
not
iustice
?
but
he
endeth
as
you
heare
:
Lord
thou
hast
hearde
the
desire
of
the
poore
,
to
iudge
,
&
.
which
is
as
much
as
can
be
desired
.
But
let
vs
reason
a
little
with
Dauid
abou
this
matter
.
How
is
it
that
thou
beginning
so
rudely
doest
speed
so
well
in
the
end
?
If
the
God
of
heauen
should
haue
dealt
with
thee
Dauid
,
as
the
Gods
of
the
earth
doe
with
their
suters
,
it
were
a
wonder
that
euer
thou
shouldest
finde
so
much
fauour
,
for
though
thy
matter
were
good
,
yet
thou
mightest
haue
marred
it
in
the
handling
,
thou
diddest
vtter
one
speach
that
was
inough
to
haue
spilled
all
:
Why
doest
thou
hide
thy selfe
,
&c.
What
an
vnreuerent
,
rash
,
and
vnaduised
speach
was
this
to
vtter
to
the
Lord
of
Heauen
and
Earth
?
would
the
Gods
of
the
earth
haue
taken
such
a
speach
at
thy
hand
,
or
at
any
poore
mans
hand
?
No
Dauid
no
,
many
haue
sustained
great
wrong
by
wicked
men
,
and
haue
had
good
causes
,
that
for
such
a
word
,
yea
for
a
lesse
offence
then
thine
haue
bene
very
hardly
dealt
withal
,
when
they
haue
but
craued
iustice
&c.
Now
thy
fault
is
greater
,
and
God
is
a
seuere
God
,
it
is
to
be
maruailed
then
how
thou
diddest
escape
,
and
speede
so
well
as
thou
diddest
It
is
true
indeed
(
saith
Dauid
)
I
confesse
my
frailtie
,
and
my
fault
to
be
great
,
and
so
must
they
also
that
speake
rashly
before
Gods
Magistrates
,
but
if
the
Lord
should
narrowly
marke
euery
word
that
is
spoken
or
euery
thing
that
is
done
amisse
as
men
doe
,
who
coulde
stand
before
him
?
No
,
the
Lord
knoweth
whereof
we
be
made
,
and
considereth
in
mercy
that
through
extreame
heate
of
passionate
affections
,
and
weaknes
of
faith
his
children
be
caried
many
times
beyond
themselues
,
but
vpon
their
humble
submission
,
and
vnfained
repentance
he
freely
forgiueth
them
though
men
will
not
.
Yea
the
Lord
in
mercie
doth
put
a
difference
betweene
his
seruants
,
&
his
enemies
though
men
many
times
will
not
,
I
recanted
my
opinion
and
sayde
,
The
Lord
is
king
for
euer
and
euer
,
&
for
all
my
rude
beginning
haue
through
Gods
mercy
obtained
a
good
ending
:
Praised
be
the
Lord
which
hath
hearde
the
desire
of
the
poore
,
to
iudge
the
fatherlesse
,
and
the
poore
,
that
the
man
of
earth
cause
to
feare
no
more
.
A
notable
example
for
earthen
Gods
,
magistrates
I
meane
,
to
follow
,
and
not
with
bitternes
,
and
rigour
to
censure
,
and
in
extremitie
to
prosecute
euerie
slip
,
and
aduantage
of
poore
ministers
,
and
other
honest
men
when
they
come
to
complaine
before
them
,
but
with
loue
&
words
of
graue
and
gracious
counsell
to
heale
,
or
at
least
to
couer
the
sore
,
least
the
vncircumcised
doe
reioyce
and
triumph
ouer
their
fathers
and
brethren
,
as
cursed
Cham
did
at
his
fathers
nakednes
.
And
so
much
for
the
bringing
of
the
beginning
,
and
ending
of
Dauids
petition
together
.
Nowe
let
vs
heare
a
little
more
of
the
thing
it selfe
that
the
Lord
hath
granted
,
and
that
is
this
,
that
it
will
please
his
Maiestie
to
heare
&
determine
betweene
his
poore
people
on
the
one
side
,
and
their
cruell
oppressors
on
the
other
side
.
In
all
respects
it
may
be
resembled
vnto
a
purchased
Assises
,
wherin
we
are
to
consider
,
First
the
parties
betweene
whom
the
controuersie
dependeth
,
Secondly
,
before
whom
it
is
to
be
tried
.
Thirdly
,
by
whom
it
must
be
tried
.
Fourthly
,
the
action
that
is
to
be
tryed
.
Fiftly
,
the
verdict
of
the
Iurie
.
Sixtly
the
sentence
of
the
Iudge
.
And
lastly
the
execution
of
the
sentence
.
And
this
course
we
may
safely
take
,
both
because
Gods
spirit
hath
in
like
sort
set
foorth
the
iudgement
seat
of
God
,
and
euerie
thing
to
be
tried
before
the
same
,
Man
of
Earth
)
not
Gentleman
,
Nobleman
,
nor
yeoman
,
but
plaine
man
of
earth
borne
of
earth
,
and
brought
vp
like
an
earth-worme
,
&c.
For
that
thou
on
such
a
day
,
and
of
such
a
moneth
in
such
a
yeare
,
hauing
receiued
an
arme
,
that
is
to
say
,
power
,
wealth
,
and
authoritie
,
hast
abused
the
same
,
and
by
force
and
fraud
didst
set
vpon
thy
poore
brother
,
&
fatherles
neighbour
,
liuing
&
trauelling
in
gods
peace
:
&
meaning
thee
no
harme
,
didst
put
them
in
feare
,
so
that
of
their
credit
,
life
,
&
goods
they
did
dispaire
,
what
saiest
thou
to
this
fellonie
art
thou
guiltie
or
not
guiltie
?
Not
guiltie
my
Lord
.
How
wilt
thou
be
tried
?
By
my
honest
neighbors
,
(
he
saith
)
yea
sir
,
I
can
bring
the
handes
and
seales
of
all
the
parish
where
I
dwell
for
my
good
behauiour
.
Yea
,
but
that
is
not
inough
man
of
earth
,
thou
must
be
tried
by
God
and
his
Church
.
Call
a
Iurie
.
The
Iurie
that
must
goe
vpon
thee
is
impannelled
of
Prophets
,
and
Apostles
,
Their
names
are
set
downe
in
the
old
and
new
Testament
,
what
canst
thou
say
against
them
?
Oh
my
Lord
,
I
haue
to
except
against
them
all
,
They
are
not
my
friends
,
they
&
I
could
neuer
agree
,
they
speake
of
malice
,
because
I
woulde
not
heare
them
,
nor
be
ruled
by
them
,
nor
giue
them
their
demaund
,
well
that
is
no
matter
,
they
are
holy
men
and
such
as
were
led
by
the
holy
Ghost
,
2.
Pet.
1.
22.
Therfore
man
of
earth
hold
vp
thy
hand
againe
,
and
heare
thy
second
enditement
.
That
thou
mayest
take
it
into
thy
handes
,
therefore
to
thee
we
appeale
.
You
of
the
grand
Iurie
,
you
haue
hearde
your
euidence
,
and
it
is
all
verie
true
that
the
poore
and
fatherlesse
haue
enformed
,
for
I
haue
seene
it
my selfe
(
faith
the
Lord
)
therfore
now
giue
in
your
verdict
,
who
shall
speake
for
you
?
Dauid
because
he
is
a
princely
prophet
,
and
therefore
deserueth
to
be
foreman
,
he
shall
speake
for
vs
.
What
say
you
then
,
is
the
man
of
earth
guiltie
of
all
and
singular
those
matters
where
of
he
hath
beene
endited
or
no
?
yea
Lord
(
saith
Dauid
)
he
is
guiltie
.
Well
then
,
Man
of
earth
,
thou
seest
that
thou
art
conuicted
by
the
verdict
of
the
great
inquest
of
the
Prophets
and
Apostles
,
my selfe
being
witnesse
.
What
saiest
thou
to
the
recordes
of
thy
owne
Court
?
Besides
all
this
,
heere
commeth
in
now
a
pettie
Iurie
of
life
and
death
against
thee
,
chosen
out
from
among
my
dumbe
and
vnreasonable
creatures
,
all
which
cry
for
vengeance
against
thee
,
as
thy
brothers
blood
for
one
,
the
earth
that
drewe
in
his
blood
for
another
,
the
beame
in
thy
house
for
another
,
and
then
the
stone
in
the
wall
,
Qui
malè
agit
odit
lucem
:
He
that
doth
euill
,
hateth
the
light
.
We
'l
.
What
goods
,
lands
,
or
tenements
had
they
at
the
time
of
their
apprehension
?
They
had
none
of
their
owne
,
for
they
were
all
tenants
at
will
,
yet
we
finde
that
they
were
very
welthy
many
of
them
,
and
great
in
worldly
substance
.
For
first
,
Thou
hast
filled
their
bellies
with
thine
hidden
treasures
,
so
that
they
haue
inough
for
themselues
,
and
leaue
inough
for
their
children
after
them
.
Secondly
,
That
wealth
which
thou
gauest
them
,
O
Lord
,
hath
encreased
:
neither
are
they
in
penurie
as
others
are
.
Thirdly
the
spoiles
of
the
poore
are
in
their
houses
,
Man
of
earth
(
saith
the
Iudge
)
thou
hast
beene
endited
of
diuers
and
sundrie
enditements
,
to
the
which
thou
hast
pleaded
not
guiltie
,
and
yet
notwithwanding
being
tried
by
the
grand
Iurie
of
the
holy
Prophets
,
and
men
of
God
,
as
also
by
the
verdict
of
the
Court
of
thy
owne
conscience
,
hast
beene
conuicted
,
and
found
guiltie
of
them
all
.
Therefore
nowe
what
canst
thou
say
for
thy selfe
,
why
sentence
of
eternall
death
should
not
be
pronounced
against
thee
according
to
the
lawe
?
In
earthlie
iudgementes
,
this
question
is
put
to
two
sortes
of
persons
,
First
,
such
as
are
quitt
by
booke
,
Secondly
to
such
as
cannot
haue
that
benefit
.
So
likewise
in
this
heauenly
iudgement
.
This
question
is
propounded
both
to
the
elect
,
as
also
to
the
reprobate
.
To
the
elect
it
is
said
,
what
canst
thou
say
for
thy selfe
?
They
staight
waie
condemne
themselues
as
Dauid
did
of
bloud-guiltinesse
.
Psal.
51.
as
Iob
did
his
children
for
blaspheming
GOD
in
their
mirth
and
feastinges
,
as
Peter
did
his
fall
from
Christ
,
euen
with
bitter
teares
,
and
as
Paule
did
,
who
saide
,
he
was
a
chiefe
sinner
,
crying
out
,
O
wretched
man
that
I
am
&c.
and
as
the
prodigall
childe
did
:
Father
I
haue
sinned
against
Heauen
,
and
against
thee
,
and
am
no
more
worthie
to
be
called
thy
sonne
,
but
yet
for
them
(
thus
condemning
and
humbling
themselues
)
there
is
some
comfort
:
What
,
canst
thou
beleeue
in
me
,
(
saith
the
Iudge
)
and
repent
from
the
bottome
of
thy
heart
,
canst
thou
read
thy
name
in
the
booke
of
life
?
To
which
question
euery
one
doth
answere
as
he
is
prompted
by
the
spirit
of
God
,
I
beleeue
and
repent
but
not
of
my selfe
,
it
is
the
gift
of
God
,
I
beleeue
,
Lord
helpe
my
vnbeliefe
.
And
with
Zaccheus
they
promise
restitution
of
goods
ill
gotten
.
Oh
that
my
waies
were
so
directed
,
that
I
might
keepe
thy
statutes
alwaies
:
Well
(
saith
the
Iudge
)
then
heare
your
sentence
.
The
Court
doth
award
you
this
punishment
,
Call
forth
the
reprobate
man
of
earth
(
saith
the
Lord.
)
Man
of
earth
what
canst
thou
say
for
thy selfe
why
sentence
of
eternall
death
should
not
be
pronounced
against
thee
?
What
,
canst
thou
beleue
in
Christ
,
&
repent
for
thy
sins
?
Yea
Lord
I
beleeue
that
Christ
died
for
sinners
,
and
for
my
part
I
am
sorie
that
I
must
be
damned
▪
Nay
thou
reprobate
,
canst
thou
beleeue
effectually
that
Christ
died
for
thy
sinnes
,
and
doest
thou
abhorre
thy
sinnes
which
were
the
cause
of
Christes
death
,
or
hast
thou
any
heartie
desire
so
to
doe
?
for
otherwise
thou
sayest
no
more
then
the
Deuils
doe
,
who
beleeue
and
tremble
.
No
Lord
:
I
know
not
what
that
meaneth
.
It
is
true
in
deed
,
for
when
thou
wert
admonished
to
repent
,
thou
hardenest
thine
heart
,
abusing
my
patience
,
and
making
a
custome
of
sinne
,
which
hath
bred
full
hardnes
of
heart
,
and
impenitencie
in
thee
,
and
so
hast
heaped
vp
vnto
thy selfe
wrath
against
this
day
of
wrath
,
Oh
,
a
Psalme
of
mercy
Lord
,
one
Psalme
of
mercy
,
I
can
read
all
the
Psalmes
of
Dauid
,
and
say
all
the
penitentiall
Psalmes
by
heart
,
I
will
goe
to
Church
,
and
say
ouer
the
Lords
prayer
,
and
my
Pater
noster
too
,
Lord
I
wil
goe
a
pilgrimage
,
and
punish
my
bodie
with
whipping
,
and
fasting
,
I
haue
heard
thee
preach
in
our
parish
Church
,
and
will
doe
againe
when
I
can
intend
it
.
Oh
Lord
I
wil
do
any
thing
rather
then
goe
to
hell
.
Ah
thou
reprobate
(
saith
the
Lord
)
who
required
all
this
at
thy
hands
?
doest
thou
thinke
to
please
me
with
thy
wil-worship
,
and
spirituall
whoredoms
?
all
that
wil
not
serue
thy
turn
thy
name
is
not
written
in
the
book
of
life
,
therfore
thou
canst
not
repent
,
nor
beleeue
aright
:
hast
thou
no
more
to
say
?
Yes
Lord
,
Others
haue
done
as
much
as
I
▪
And
I
hope
to
be
saued
as
well
as
others
▪
And
I
haue
heard
some
say
,
that
thou
art
full
of
mercy
,
&
wouldest
that
all
men
should
be
saued
.
Yea
▪
(
saith
the
Lord
)
so
hast
thou
and
many
moe
abused
my
mercy
,
&
bereaued
me
of
iustice
as
much
as
in
you
lie
,
&
like
ignorant
,
&
vnstable
men
peruerting
my
holy
scriptures
to
your
owne
destruction
,
In
earthly
iudgements
,
execution
doth
not
alwaies
presently
follow
the
sentence
of
the
iudge
▪
for
some
are
repriued
vpon
further
consideration
,
Pro.
6.
15.
Some
are
longer
in
languishing
paines
&
torments
then
some
,
euen
in
this
world
for
one
and
the
same
fault
.
There
be
three
causes
for
which
the
Lord
doth
defer
the
ful
execution
of
iudgement
vpon
the
wicked
,
the
first
is
,
to
keepe
them
in
continuall
miserie
,
for
all
good
things
turne
to
their
euill
,
the
second
is
to
plague
them
with
their
owne
sinne
,
for
there
cannot
be
a
greater
mischiefe
then
to
be
a
wicked
man
,
and
to
liue
long
in
wickednes
,
for
when
he
hath
serued
the
deuill
,
the
deuill
shall
pay
him
his
wages
,
and
that
sinne
wherunto
he
hath
beene
most
enclined
,
and
whereof
he
looked
for
the
greatest
pleasure
and
profite
,
shall
worke
him
the
greatest
plague
and
woe
.
The
third
cause
is
,
that
they
may
liue
and
punish
vs
which
are
the
children
of
GOD
,
who
haue
beene
alreadie
crossed
and
whipped
by
them
,
and
are
neuer
the
better
,
but
when
he
hath
worne
them
as
rods
to
the
stumpes
vpon
the
backes
of
his
stubburne
children
,
and
well
humbled
vs
by
them
,
he
will
then
cast
his
rods
into
the
fire
.
God
punisheth
not
as
earthlie
iudges
doe
,
to
content
them
that
haue
receiued
the
wrong
,
or
to
satisfie
the
worlde
,
but
because
he
hateth
sinne
,
and
loueth
righteousnesse
,
and
drawe
thereout
greate
glorie
to
himselfe
,
and
singular
good
to
his
children
.
The
vse
of
this
Doctrine
may
serue
to
terrifie
the
wicked
,
who
vse
to
make
but
a
iest
of
the
iudgements
of
God
,
saying
,
what
?
so
long
yet
?
till
doomes
day
?
&c.
but
it
is
not
so
long
as
they
dreame
,
for
the
sentence
of
God
is
begunne
many
times
to
be
executed
vpon
the
wicked
,
euen
when
they
least
feele
it
,
for
it
is
a
iudgement
of
it selfe
to
be
past
feeling
of
Gods
iudgement
when
they
sinne
:
It
serueth
also
to
comfort
the
godly
,
who
thinke
the
time
long
till
the
Lord
take
the
wicked
in
hand
which
do
oppresse
and
vexe
them
.
Lastly
let
it
serue
to
admonish
all
of
vs
to
looke
vnto
our
waies
,
and
to
liue
so
,
as
that
when
God
shall
get
vp
vnto
his
iudgement
seat
,
we
may
be
found
,
in
Christ
our
great
suertie
vnblameable
,
and
so
escape
the
fearefull
and
irrecouerable
sentence
of
the
wicked
and
reprobate
,
and
on
the
other
side
may
receiue
our
quietus
est
,
and
discharge
with
Gods
elect
in
Christ
Iesus
.
To
whom
with
the
Father
and
the
holy
Spirit
,
be
all
honour
,
power
,
and
dominion
for
euermore
.
Now
let
vs
praise
God
.
Amen
.