AN
EXPOSITION
OF
The
Prophesie
of
Hosea
.
The
First
LECTVRE
.
1.
The
word
of
the
Lord
that
came
unto
Hosea
the
son
of
Beeri
,
in
the
dayes
of
Vzziah
,
Iotham
,
Ahaz
,
and
Hezekiah
,
Kings
of
Iudah
,
and
in
the
days
of
Ieroboam
son
of
Ioash
King
of
Israel
.
2.
The
beginning
of
the
word
of
the
Lord
by
Hosea
:
and
the
Lord
said
to
Hosea
,
&c.
The
Preface
To
The
Work
.
THis
day
beginneth
a
Scripture
Exposition
Exercise
,
which
hath
lost
much
of
the
honour
of
it
,
by
the
disuse
of
it
:
The
best
Apology
for
it
is
to
set
presently
upon
it
.
It
is
ancient
in
the
Church
of
God
,
old
enough
to
speak
for
itself
.
Nehem.
8.
8.
we
read
,
that
Ezra
,
Ieshua
,
Bani
,
and
the
rest
read
in
the
book
of
the
Law
,
and
gave
the
sense
,
and
caused
the
people
to
understand
the
reading
.
You
love
brevity
;
in
this
Exercise
you
shall
have
it
,
in
all
that
shall
be
delivered
unto
you
.
I
have
pitched
upon
the
Books
of
the
small
Prophets
,
to
open
them
unto
you
,
of
whom
Ierome
hath
this
expression
:
[
a
](A30572-e450-b)
a
Nesco
utrum
brevitatem
sermonum
,
an
magnie
tudiuem
sensuum
admirari
debeas
.
You
cannot
tell
which
to
wonder
at
most
,
either
the
brevt●y
of
speech
,
or
the
greatness
and
abundance
of
sense
.
And
this
Prophet
Hosea
in
speciall
is
excellent
this
way
,
of
whom
the
same
Author
speaking
,
calls
him
[
b
](A30572-e480-b)
b
Commaticum
&
qua
si
persentias
loquen
tem
.
exceeding
concise
,
&
speaking
by
sentences
.
Being
the
Propheticall
books
is
the
work
that
falls
to
me
,
why
I
chose
rather
to
begin
with
Hosea
then
Isaiah
,
I
shall
afterward
give
you
an
account
.
If
God
continue
this
Exerciseand
life
,
we
may
goe
through
them
all
,
both
small
and
great
.
In
these
Prophets
we
have
most
admirable
divine
Truths
revealed
to
us
,
and
pity
it
is
,
that
the
minde
of
God
contained
in
them
should
be
so
little
known
,
even
unto
his
children
,
that
such
treasures
of
heavenly
truths
that
are
there
should
lie
hid
from
so
many
so
long
a
time
as
they
have
done
.
We
might
preface
this
our
work
(
because
this
is
the
first
dayes
entrance
into
it
)
with
labouring
to
raise
and
sweeten
your
hearts
with
the
consideration
of
the
excellency
of
the
Scriptures
in
generall
.
Luther
hath
an
high
expression
about
them
;
he
calls
them
[
c
](A30572-e560-b)
c
Ge●●s
generalissimum
omnium
benorum
.
Si
hoc
auferas
,
sol●m
e
mundo
sustulisli
:
quid
mundus
sublate
verbo
quam
infernus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
highest
genus
that
containes
in
it
all
good
whatsoever
.
Take
away
the
Scripture
,
and
you
even
take
away
the
Sun
from
the
world
.
What
is
the
world
without
the
Scriptures
,
but
hell
it self
?
We
have
had
indeed
the
word
of
God
to
be
as
the
Sun
in
the
world
,
but
oh
how
many
mists
have
been
before
this
Sun
!
We
have
seldome
the
Sun
shine
clearly
to
us
.
It
is
pity
,
seeing
there
is
such
a
glorious
Sun
risen
,
that
there
should
be
such
a
misty
day
.
Now
this
is
the
work
we
are
called
unto
,
to
dispell
the
mists
and
fogs
from
before
this
Sun
,
that
it
may
shine
more
brightly
before
your
eyes
,
and
into
your
hearts
.
Chrysost.
in
his
29.
Sermon
upon
Genesis
[
d
](A30572-e640-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Quid
est
Scriptura
sacra
nisi
quaedam
epistola
emnipotentis
Dei
ad
creaturam
suam
.
Greg.
1.
Ep.
●0
.
ad
.
Gregorium
Theodorum
Medicum
.
exhorting
his
Auditors
to
get
the
Scriptures
into
their
houses
,
and
to
a
diligent
exercise
of
himselfe
in
them
,
tells
them
that
by
them
the
soul
is
raised
and
elevated
,
and
brightned
,
as
with
the
beame
of
the
Sun
of
righteousnesse
,
and
delivered
from
the
snares
of
unclean
thoughts
.
The
Scripture
is
that
wherin
the
great
God
of
heaven
hath
sent
his
mind
to
the
children
of
men
,
wherein
he
hath
made
known
the
counsel
of
his
wil
,
&
opened
even
his
very
heart
unto
Man-kind
.
It
is
the
Epistle
that
God
hath
sent
into
the
world
.
And
did
wee
but
heare
of
such
a
Book
that
were
dictated
imediatly
by
God
himself
,
to
the
end
to
shew
the
children
of
men
what
the
eternall
counsels
of
his
will
were
for
the
ordering
of
them
to
their
eternall
estate
,
and
to
open
his
thoughts
and
intentions
concerning
their
everlasting
condition
what
it
shall
be
:
Did
wee
I
say
but
heare
that
there
were
such
a
book
in
the
farthest
part
of
the
Indies
,
would
we
not
rejoyce
that
the
world
was
blest
with
such
a
mercie
?
what
strong
and
vehement
desires
should
we
have
to
enjoy
but
one
sight
of
it
before
we
dye
!
Wee
would
be
willing
to
venture
upon
any
hazard
,
to
passe
through
any
difficulty
,
to
be
at
any
charges
,
that
we
might
have
but
a
sight
of
such
a
booke
as
this
.
My
brethren
,
you
need
not
say
,
Who
shall
goe
to
the
farthest
part
of
the
Indies
to
fetch
this
book
?
Who
shall
descend
into
the
depth
,
or
goe
to
the
uttermost
part
of
the
earth
to
help
us
to
a
sight
of
this
booke
of
Scripture
?
For
behold
,
the
word
is
nigh
unto
you
,
it
is
in
your
houses
,
and
we
hope
in
your
hearts
,
The
exercising
our selves
in
this
book
is
sweet
indeed
;
Luther
professes
himselfe
out
of
love
with
his
own
books
,
and
wished
them
burnt
,
lest
men
spending
time
in
them
,
should
be
hindered
from
reading
the
Scriptures
;
which
saies
he
are
the
only
fountain
of
all
wisdome
:
and
I
tremble
saies
he
at
the
former
age
,
that
was
so
much
busied
in
reading
of
Aristotle
and
Averroes
.
Wee
read
in
that
8.
he
blessed
the
Lord
the
great
God
,
and
all
the
people
answered
,
Amen
,
Amen
.
And
now
blessed
be
the
Lord
,
the
great
and
gracious
God
,
for
stirring
your
hearts
up
to
such
a
work
as
this
is
,
Luther
in
Gen.
c.
19.
Ego
adi
lie
beos
me●s
&
saepe
opto
eos
interire
,
quod
metuo
,
nemorentur
lectores
&
abducant
lectione
ipsias
scripturae
,
quae
sola
omnis
sapientiae
fons
est
,
&c.
O
praised
be
the
name
of
the
great
God
for
this
dayes
entrance
into
so
good
a
work
as
this
is
.
Yea
they
did
not
only
blesse
God
,
but
the
Text
saith
,
They
lifted
up
their
hands
,
and
they
bowed
their
heads
,
and
worshipped
the
Lord
with
their
faces
to
the
ground
.
Why
?
because
the
book
of
the
Law
was
read
to
them
and
expounded
.
How
comes
it
to
passe
that
their
hearts
were
so
taken
with
it
now
to
hear
the
book
of
the
Law
expounded
to
them
?
Surely
it
was
because
they
were
newly
returned
out
of
their
Captivity
;
and
now
they
came
into
their
owne
Land
,
and
heard
the
Law
of
God
opened
to
them
,
they
blessed
his
great
Name
,
&
bowed
their
faces
to
the
ground
,
worshipping
him
.
This
day
(
my
brethren
)
witnesseth
to
us
our
great
deliverance
and
returne
from
our
bondage
.
It
was
not
long
since
that
wee
could
have
either
Ordinances
,
or
Truths
,
or
Religious
exercises
,
but
onely
according
to
the
humors
of
vile
men
:
But
now
through
Gods
mercy
a
great
deliverance
is
granted
to
us
(
as
this
day
witnesseth
)
that
wee
may
come
and
have
free
liberty
to
exercise
our selves
in
the
Law
of
our
God
:
O
doe
you
blesse
the
Lord
,
and
bow
your
faces
to
the
ground
,
worshipping
of
him
.
In
the
12.
vers.
of
that
Chap.
we
read
,
that
after
they
had
heard
the
Law
read
and
expounded
to
them
,
they
went
their
way
to
eate
and
to
drink
,
and
to
send
portions
,
and
to
make
great
mirth
:
Why
?
Because
(
saith
the
Text
)
they
had
understood
the
words
that
were
declared
unto
them
.
I
hope
if
God
shall
please
to
give
in
assistance
unto
this
work
,
many
of
you
shall
goe
away
hereafter
from
this
Assembly
rejoycing
,
because
you
will
come
to
know
more
of
Gods
mind
revealed
in
his
word
then
formerly
:
And
this
will
be
the
comfort
of
your
meat
and
drink
,
and
of
your
trading
,
and
the
very
spirits
of
all
the
joyes
of
your
lives
.
As
the
sweetnesse
of
the
fruit
comes
from
the
graft
,
rather
then
from
the
stock
,
so
your
comforts
,
and
the
blessings
of
grace
in
you
,
must
come
from
the
word
ingrafted
in
your
soules
,
rather
then
from
any
thing
you
have
in
your selves
.
In
the
first
vers
.
the
Text
saith
,
that
all
the
people
gathered
themselves
together
as
one
man
,
into
the
street
that
was
before
the
water-gate
,
to
desire
Ezra
to
bring
the
book
of
the
law
,
and
to
read
it
,
and
to
open
it
unto
them
.
Behold
it
is
thus
this
day
in
this
place
;
here
are
a
great
company
met
together
,
perhaps
some
to
know
what
the
businesse
will
be
,
some
for
novelty
,
and
some
for
other
ends
;
howsoever
,
come
unto
us
you
are
,
and
we
hope
many
for
this
end
,
that
you
might
have
the
booke
of
the
Law
read
&
opened
unto
you
.
Now
we
expect
that
from
you
,
which
is
said
of
them
,
ver.
3.
And
the
ears
of
all
the
people
were
attenti●e
unto
the
book
of
the
law
,
when
it
was
read
&
opened
to
them
.
And
truly
that
attention
that
you
now
begin
withal
,
doth
promise
unto
us
that
we
shall
have
an
attentive
auditory
.
But
that
is
not
all
;
let
us
have
further
a
reverential
demeanor
and
carriage
in
the
hearing
of
the
Law
,
as
it
becomes
those
that
have
to
deale
with
God
in
it
.
The
Text
saith
,
vers.
5.
that
when
Ezra
opened
the
book
of
the
Law
,
all
the
people
stood
up
.
We
doe
not
expect
the
same
gesture
from
you
,
but
by
way
of
Analogie
we
expect
a
reverentiall
demeanour
in
the
carriage
of
he
whole
worke
,
as
knowing
we
are
to
sanctifie
Gods
Name
in
it
.
And
as
those
people
after
the
first
dayes
exercise
were
so
encouraged
,
that
they
came
again
the
second
day
,
(
for
so
the
Text
saith
,
vers.
13.
On
the
second
day
were
gathered
together
the
cheife
of
the
fathers
of
all
the
people
,
the
Priests
and
the
Levi●es
,
unto
Ezra
,
to
understand
the
words
of
the
Law
)
so
(
I
hope
)
God
will
so
carry
on
this
worke
,
that
you
shall
find
encouragement
too
,
to
come
again
and
again
,
that
you
may
know
more
of
the
mind
of
God
;
and
that
this
work
shall
not
be
only
profitable
to
the
younger
and
weaker
sort
,
but
to
the
Fathers
,
to
the
Priests
and
Levites
too
.
Let
it
be
with
you
as
it
was
with
them
,
according
as
you
have
any
truth
made
known
unto
you
,
submit
to
it
,
yeeld
to
it
,
obey
it
presently
,
and
then
you
shall
know
more
of
Gods
mind
:
He
that
will
doe
my
will
,
shall
know
my
doctrine
to
be
of
God
:
I
must
not
retard
the
work
,
nor
your
expectations
any
longer
with
large
prefacing
to
it
,
only
somewhat
have
been
said
about
the
rules
for
interpretation
of
Scripture
;
I
will
say
no
more
of
that
but
this
,
to
interpretation
of
Scripture
,
a
Scripture
frame
of
heart
is
necessary
,
a
heart
holy
&
heavenly
,
sutable
to
the
holinesse
&
heavenlinesse
that
is
in
the
word
:
as
it
was
said
of
Tullies
eloquence
,
that
nothing
but
the
eloquence
of
Tully
could
set
out
the
excellency
of
it
:
So
it
may
be
said
of
the
Scriptures
spiritualness
,
nothing
but
a
heart
filled
with
Scripture
spiritualness
can
set
forth
the
excellencies
of
it
:
and
because
the
authority
of
Scripture
is
dreadfull
,
wee
desire
the
prayers
of
you
all
to
God
for
us
,
that
his
feare
might
fall
upon
our
hearts
that
seeing
we
are
menfull
of
errour
,
and
full
of
evill
,
yet
howsoever
wee
may
not
bring
any
Scripture
to
the
maintenance
of
any
erroneous
conceit
of
our
own
heads
,
nor
any
evill
of
our
own
hearts
:
This
wee
know
to
be
a
dreadfull
evill
.
It
was
a
fearfull
evill
for
Lucifer
to
say
,
I
will
goe
and
ascend
up
,
&
be
like
the
Highest
,
it
is
as
great
an
evill
for
any
to
seek
to
make
the
Highest
to
become
like
Lucifer
;
for
so
do
they
that
make
the
Scripture
come
down
to
justifie
any
erroneous
opinion
,
or
any
way
of
evill
they
goe
about
to
make
the
blessed
God
and
the
holy
Ghost
to
be
the
fathers
of
lies
.
It
is
counted
a
great
evill
in
a
Common-wealth
to
put
the
Kings
stamp
upon
false
coine
;
and
to
put
the
stamp
of
the
Spirit
of
God
upon
an
error
,
upon
a
conceit
of
a
mans
owne
,
is
certainly
a
great
evill
before
the
Lord
:
and
it
was
for
this
that
God
did
make
the
Priests
vile
and
contemptible
before
the
people
,
because
they
were
pa●tiall
in
the
Law
,
Mal.
2.
9.
And
for
you
(
my
brethren
)
our
prayer
shall
be
,
that
the
feare
of
God
may
fall
upon
you
likewise
,
that
you
may
come
to
these
Exercises
with
Scripture-frames
of
heart
.
What
frame
of
heart
is
a
Scripture-frame
?
The
holy
Ghost
tells
you
,
Isa.
66.
1.
God
looks
at
him
that
trembleth
at
his
word
:
come
with
hearts
trembling
at
the
word
of
God
;
come
not
to
be
Iudges
of
the
Law
,
but
doers
of
it
.
You
may
judge
of
your
profiting
in
grace
by
the
delight
you
finde
in
Scripture
,
as
Quintilian
was
wont
to
say
of
profiting
in
eloquence
,
a
man
may
know
that
,
saies
hee
,
by
the
delight
hee
findes
in
reading
Cicero
;
much
more
may
this
be
said
of
the
Scriptures
,
it
is
a
true
signe
of
profiting
in
Religion
,
to
whom
the
Scriptures
are
sweeter
then
the
honey
,
and
the
honey-combe
.
And
now
I
shall
onely
tell
you
what
the
work
is
we
have
to
doe
,
There
are
these
five
things
to
be
enquired
concerning
this
our
Prophet
,
whose
Prophesie
I
have
now
pitched
upon
to
open
.
-
1
Who
he
was
.
-
2
To
whom
he
was
sent
.
-
3
What
his
errant
was
.
-
4
His
Commission
.
-
5
The
time
of
his
prophesie
All
these
you
have
either
in
the
first
verse
,
(
where
most
of
them
are
)
or
you
shall
find
them
in
the
Chapter
.
For
the
first
then
,
who
this
Prophet
was
.
I
will
tell
you
no
more
of
him
then
what
you
have
in
the
first
verse
,
Hosea
the
son
of
Beeri
.
His
name
signifieth
a
Saviour
,
one
that
brings
salvation
.
It
is
the
same
root
that
Ioshua
had
his
name
from
;
and
many
saving
and
savory
truths
wee
shall
finde
this
Prophet
bringing
to
us
.
He
was
the
sonne
of
Beeri
.
This
Beeri
we
doe
not
find
who
hee
was
in
Scripture
,
honor
is
gratia
to
the
Prophet
,
and
from
it
we
may
note
thus
much
.
That
so
should
parents
live
and
walke
,
The
Iews
have
a
tradition
that
is
generally
received
among
them
,
that
whensoever
a
Prophets
Father
is
named
,
that
Father
was
likewise
a
Prophet
as
well
as
the
Son
.
If
that
were
so
,
then
surely
it
is
no
dishonor
for
any
man
to
be
the
Son
of
a
Prophet
.
Let
those
that
are
the
children
of
godly
,
gracious
Ministers
,
be
no
dishonour
to
their
Parents
,
their
Parents
are
an
honour
unto
them
:
But
we
find
it
by
experience
,
that
many
of
their
children
are
farr
from
being
honours
to
their
godly
parents
.
How
many
ancient
godly
Ministers
,
who
heretofore
hated
superstitious
vanities
,
whose
sonns
of
late
have
been
the
greatest
zealots
for
such
things
.
It
puts
me
in
mind
of
what
the
Scripture
notes
concerning
Iehoiakim
the
sonne
of
Iosiah
,
his
heart
melted
,
and
he
humbled
himselfe
before
the
Lord
.
But
now
Iehoiakim
his
sonne
,
when
hee
came
to
heare
the
Law
of
God
read
,
he
tooke
a
pen-knife
,
and
cut
the
roll
in
which
it
was
written
,
in
peices
,
and
threw
it
into
the
fire
that
was
on
the
hearth
,
untill
all
the
roll
was
consumed
.
A
great
deale
of
difference
there
was
between
the
Son
and
the
Father
,
and
thus
it
is
between
the
sons
of
many
ancient
godly
Ministers
and
them
:
their
Fathers
indeed
might
be
an
honour
unto
them
,
but
they
are
dishonour
to
their
Fathers
.
The
sonne
of
Beeri
.
This
word
Beeri
hath
its
signification
from
a
Wel
that
hath
springing
water
in
it
,
To
whom
was
this
Prophet
Hosea
sent
.
He
was
sent
especially
to
the
Ten
Tribes
.
I
suppose
you
all
know
the
division
that
there
was
of
the
people
of
Israel
in
Rehoboams
time
,
tenn
of
the
Tribes
went
from
the
house
of
David
,
only
Iudah
and
Benjamine
remained
with
it
.
Now
these
tenne
Tribes
renting
themselves
from
the
house
of
David
,
did
rent
themselves
likewise
from
the
true
worship
of
God
,
&
there
grew
up
horrible
wickednesses
,
and
all
manner
of
abominations
amongst
them
.
To
these
ten
Tribes
God
sent
this
Prophet
.
He
sent
Isaiah
&
Micah
to
Iudah
,
Amos
and
Hosea
he
sent
to
Israel
,
all
these
were
contemporary
.
If
you
would
know
what
state
Israel
was
in
,
in
Hoseas
time
,
read
but
2
K.
15.
19.
&
you
shall
find
what
their
condition
was
,
Ieroboam
did
that
which
was
e●ill
but
he
fight
of
the
Lord
,
he
departed
not
from
all
the
sins
of
Ieroboam
the
sonne
of
Nebat
which
made
Israel
to
sinne
.
But
notwithstanding
Israel
was
thus
notoriously
wicked
,
and
given
up
to
all
Idolatry
,
yet
the
Lord
sendeth
his
Prophets
,
Hosea
and
Amos
,
to
Prophesie
to
them
even
at
this
time
.
O
the
goodnesse
of
the
Lord
to
follow
an
apostatizing
people
,
an
apostatizing
soule
!
It
was
mercy
yet
while
God
was
speaking
;
but
woe
to
that
people
,
to
that
soul
to
whom
the
Lord
shall
give
in
charge
to
his
Prophets
,
prophesie
no
more
to
them
.
But
what
was
Hosea
his
errand
to
Israel
?
His
errand
was
to
convince
them
clearly
o●
this
their
abominable
Idolatry
,
and
those
other
abominable
wickednesses
that
they
lived
in
,
and
severely
to
denounce
threatnings
,
yea
most
fearfull
destruction
.
(
This
was
not
done
before
by
the
other
Prophets
,
as
wee
shall
afterward
make
it
appeare
,
but
it
was
Hosea
his
errand
to
threaten
an
utter
desolation
to
Israel
more
than
ever
was
before
)
and
yet
withall
to
promise
mercy
to
a
remnant
to
draw
them
to
repentance
,
and
to
Prophesie
of
the
great
things
that
God
intended
to
doe
for
his
Church
and
children
in
the
latter
dayes
.
What
was
his
Commission
?
The
words
tells
us
plainly
,
The
word
of
the
Lord
came
to
Hosea
.
It
was
the
word
of
Iehovah
.
It
is
a
great
argument
to
obedience
to
know
it
is
the
word
of
the
Lord
that
is
spoken
.
When
men
set
reason
against
reason
,
and
judgment
against
judgment
,
and
opinion
against
opinion
,
it
prevails
not
:
but
when
they
see
the
authority
of
God
in
the
Word
,
then
the
heart
and
conscience
yeeldeth
.
Therefore
however
you
may
look
upon
the
instruments
that
bring
it
,
or
open
it
to
you
,
as
your
equalls
or
inferiours
,
yet
know
there
is
an
authority
in
the
Word
that
is
above
you
al
:
It
is
the
word
of
the
Lord
.
And
this
word
of
the
Lord
,
it
came
to
Hosea
.
Mark
the
phrase
,
Hosea
did
not
goe
for
the
word
of
the
Lord
,
but
the
word
of
the
Lord
came
to
him
:
If
hee
called
them
Gods
unto
whom
the
word
of
God
came
;
Isa.
42.
6.
I
the
Lord
have
called
thee
in
righteousnesse
:
what
follows
then
?
I
will
hold
thy
hand
,
and
will
keep
thee
,
and
give
thee
for
a
covenant
to
the
people
,
for
a
light
to
the
Gentiles
.
If
wee
know
Gods
call
to
a
work
(
as
for
the
present
this
of
ours
is
exceeding
clear
unto
us
)
though
the
worke
will
be
difficult
and
liable
to
much
censure
,
Yet
the
Lord
will
hold
our
hands
,
and
will
be
with
us
,
and
with
our
minds
,
and
our
tongues
,
and
our
hearts
,
and
will
keep
us
in
this
work
,
and
make
us
instruments
to
give
some
light
unto
you
.
But
the
principall
businesse
is
to
enquire
of
the
time
when
Hosea
prophesied
.
You
have
it
in
the
Text
,
In
the
dayes
of
Vzziah
,
Iotham
,
Ahaz
,
and
Hezekiah
Kings
,
of
Iudah
,
and
in
the
dayes
of
Ieroboam
the
son
of
Ioash
King
of
Israel
.
It
is
computed
by
Chronologers
,
that
Hosea
lived
about
814.
years
before
Christ
:
In
his
time
was
the
City
of
Rome
built
.
It
was
the
beginning
of
the
Olympiads
.
Eusebius
tells
us
that
there
was
no
Grecian
History
(
and
if
no
Greek
learning
,
then
not
any
that
was
of
any
authority
)
extant
before
this
time
of
Hosea
.
He
prophesied
in
these
Kings
reigns
,
Vzziah
,
Iotham
,
&c.
You
shall
find
that
we
shall
have
much
of
Gods
mind
revealed
in
this
,
more
then
at
first
view
we
can
comprehend
.
We
shall
find
by
this
that
Hosea
prophesied
a
very
long
time
,
it
is
very
probable
fourscore
years
,
but
it
is
certaine
he
was
in
the
work
of
his
Ministry
above
seventy
yeares
,
and
I
make
that
clear
thus
,
He
prophesied
in
the
dayes
of
Ierobam
(
who
though
he
be
here
named
last
,
yet
he
was
the
first
of
these
Kings
,
and
we
shall
shew
you
the
reason
by
and
by
,
why
he
was
named
last
)
that
then
took
up
some
of
his
time
:
But
suppose
you
reckon
from
the
end
of
Ieroboams
reign
,
yet
from
that
to
the
beginning
of
Hezekiah
,
here
were
70.
years
,
and
yet
the
Text
saith
he
prophesied
both
in
Ieroboams
time
,
and
in
Hezekiahs
time
too
:
after
the
death
of
Ieroboam
,
Vzziah
lived
38.
years
(
he
reigned
52.
in
all
)
He
began
his
reign
in
the
27.
of
Ieroboam
,
2
King
.
15.
1.
Now
Ieroboam
lived
after
that
14.
years
,
for
he
reigned
41.
in
all
,
take
14.
out
of
52.
and
there
remains
38.
and
after
him
Iotham
reigned
16.
years
;
and
then
Ahaz
.
succeeded
him
,
and
reigned
sixteene
yeares
more
:
so
that
between
these
two
Kings
,
Ieroboam
and
Hezekiah
,
there
was
70.
yeers
,
in
which
Hosea
prophesied
,
besides
the
41.
yeers
of
Ieroboam
,
and
29.
yeers
of
Hezekiah
,
in
both
whose
reigns
too
you
see
he
lived
,
and
therefore
it
is
probable
it
was
80.
yeares
at
least
that
Hosea
continued
in
the
work
of
his
prophesie
.
See
what
of
Gods
minde
we
have
that
will
spring
fresh
from
this
.
Hosea
continued
so
long
,
2.
It
appears
from
hence
that
Hosea
must
needs
begin
to
prophesie
very
young
.
3.
Hosea
prophesying
thus
long
,
Iacob
,
Gen.
48.
21.
Behold
I
dye
(
saith
he
)
but
God
shall
be
with
you
,
and
bring
you
againe
unto
the
land
of
your
fathers
.
So
may
the
Prophets
of
God
say
that
have
been
faithfull
in
their
work
:
Behold
I
dye
,
but
the
Lord
shall
be
with
you
,
my
work
is
finished
,
but
God
hath
others
that
are
young
,
to
goe
on
in
his
work
,
that
is
the
third
Observation
.
4.
You
may
soe
by
Hoseas
continuance
in
so
many
Kings
reigns
,
Yet
further
.
Hosea
prophesied
in
all
these
Kings
reigns
.
Here
appears
the
constancy
of
his
spirit
,
notwithstanding
the
many
difficulties
hee
met
withall
in
his
work
:
for
he
prophesying
in
Jeroboams
,
Iotham
,
and
Ahaz
his
time
who
were
wicked
Princes
,
surely
he
must
meet
with
many
discouragements
;
And
though
he
continued
80.
years
,
yet
he
saw
but
little
successe
of
his
labour
,
for
the
truth
is
,
the
people
were
never
converted
to
God
by
his
Ministry
.
Nay
it
is
apparent
that
they
grew
worse
and
worse
,
for
it
is
said
of
that
Ieroboams
time
in
which
Hosea
began
his
Prophesie
,
only
that
hee
did
evill
in
the
sight
of
the
Lord
,
and
continued
in
the
wayes
of
Ieroboam
the
son
of
Nebat
,
2
King
.
15.
15.
But
after
wee
read
most
horrible
things
that
Israel
was
guilty
of
,
2
King
.
17.
17.
It
is
said
,
they
caused
their
sonnes
and
their
daughters
to
passe
through
the
fire
,
and
used
divinations
,
and
inchantments
,
and
sold
themselves
to
doe
evill
in
the
sight
of
the
Lord
,
to
provoke
him
to
anger
,
besides
many
dreadfull
things
,
you
may
read
in
that
Chapter
,
Israel
was
grown
guilty
of
.
This
was
in
King
Hoshea
his
time
,
which
was
many
years
after
Hosea
began
to
prophesie
,
towards
the
end
of
his
Prophesie
.
God
may
continue
a
Prophet
a
long
time
amongst
a
people
,
It
is
an
honour
to
the
Ministers
of
God
,
Lastly
,
Hosea
prophecyed
so
long
that
he
came
to
see
the
fulfilling
of
his
Prophesie
,
for
he
continued
prophesying
till
Hezekiahs
time
,
and
in
the
sixth
year
of
Hezekiahs
reign
came
the
destruction
of
Israel
.
Hosea
had
threatned
an
utter
taking
of
them
away
,
but
all
this
while
it
was
not
done
till
then
,
and
then
it
is
most
likely
he
saw
the
fulfilling
of
his
Prophesie
.
It
pleaseth
God
many
times
to
let
his
Prophets
see
the
fulfilling
of
their
threatnings
upon
the
people
against
whom
they
have
denounced
them
.
Yea
but
he
did
not
only
prophesie
in
these
Kings
dayes
,
but
in
the
dayes
of
Jeroboam
King
of
Israel
.
Here
are
three
Questions
:
1.
What
is
the
reason
that
Jeroboam
,
who
in
truth
was
the
first
of
these
Kings
,
that
he
is
named
last
?
2.
Why
only
one
King
of
Israel
is
named
,
and
three
Kings
of
Judah
?
for
besides
him
in
the
time
of
Hosea's
prophesie
there
were
6.
other
Kings
of
Israel
,
Zechariah
,
Shallum
,
Menahem
,
Pekahiah
,
Peka
,
Hoshea
.
3.
Why
Jeroboam
is
named
at
all
?
One
answer
will
be
sufficient
for
the
two
first
Questions
,
why
Jeroboam
is
named
last
,
and
why
there
is
but
one
King
of
Israel
named
.
The
answer
is
this
,
God
took
no
great
delight
in
the
Kings
of
Israel
,
for
they
had
forsaken
the
true
worship
of
God
.
Though
there
was
much
corruption
in
Judah
,
yet
because
they
kept
to
the
true
worship
of
God
,
God
took
more
delight
in
Judah
then
in
srael
.
Therefore
hee
nameth
Jeroboam
in
the
last
place
,
though
he
was
first
,
and
only
him
.
But
why
was
Jeroboam
named
at
all
?
This
is
of
great
use
.
You
shall
finde
that
it
was
for
this
end
,
that
you
might
understand
what
estate
the
people
of
Israel
were
in
at
this
time
of
Hosea's
Prophesie
.
Much
you
shall
see
is
to
be
learned
from
hence
.
The
state
of
the
people
of
Israel
in
the
time
of
Jeroboams
reign
was
very
prosperous
,
though
their
wickednesse
was
very
great
.
For
if
you
look
into
2
K.
14.
you
shall
find
there
,
that
a
little
before
this
they
had
been
in
very
great
distresse
,
and
under
sore
afflictions
:
Now
in
Jeroboams
time
they
were
in
the
greatest
prosperity
that
ever
they
had
been
in
:
for
this
Jeroboam
was
not
the
first
Jeroboam
the
son
of
Nebat
,
that
caused
Israel
to
sin
,
and
was
a
means
of
the
rent
of
these
Ten
Tribes
from
the
house
of
David
,
that
was
140.
years
and
more
before
this
;
but
this
Jeroboam
,
in
whose
time
God
sent
Hosea
to
prophesie
this
greatwrath
against
the
house
of
Israel
,
was
the
sonne
of
Joash
.
Now
in
all
this
time
this
Kingdome
was
never
in
a
more
prosperous
condition
then
in
the
dayes
of
this
Jeroboam
.
Two
things
are
to
be
observed
concerning
the
condition
of
this
people
at
this
time
.
First
,
That
they
were
a
little
before
this
in
great
adversity
,
and
then
after
they
grew
upto
great
prosperity
.
For
if
you
read
that
14.
Chap.
of
2
Kings
,
you
shall
find
that
they
were
under
sore
affliction
,
for
the
Text
saith
,
vers.
26.
There
was
not
any
shut
up
,
nor
any
left
,
nor
any
helper
for
Israel
.
It
is
a
comparison
taken
from
Shepheards
,
that
use
to
shut
up
their
flocks
when
they
would
keep
them
safe
from
danger
;
but
now
here
was
such
a
generall
desolation
and
wofull
affliction
upon
Israel
,
that
there
was
none
shut
up
,
nor
no
helper
left
.
But
then
comes
this
Jeroboam
,
and
it
is
said
,
ver.
25.
That
he
restored
the
coast
of
Israel
from
the
entring
of
Hamath
unto
the
Sea
of
the
plain
.
And
ver.
28.
He
recovered
Damascus
and
Hamath
,
which
belonged
to
Judah
,
for
Israel
.
This
Hamath
that
he
speaks
of
was
of
great
use
,
it
was
the
in-let
of
the
Assyrians
,
and
for
Jeroboam
to
conquer
that
place
,
land
to
recover
Damascus
,
and
to
add
that
to
the
Crown
of
Israel
,
which
belonged
to
Judah
,
it
shews
that
after
their
bitter
affliction
,
God
granted
a
great
mercy
by
Jeroboams
means
,
and
that
now
Israel
flourished
greatly
,
and
grew
exceeding
prosperous
.
There
is
much
of
Gods
mind
held
out
to
us
in
this
:
As
,
in
that
the
people
of
Israel
had
been
under
sore
affliction
,
and
delivered
,
yet
God
sent
Hosea
to
them
,
to
shew
them
their
horrible
wickednesse
,
and
to
threaten
destruction
.
Hence
see
the
perversenesse
of
the
children
of
men
,
Further
,
Thirdly
,
Sometimes
God
is
more
sudden
,
it
is
like
Zechariah
the
son
of
this
Jeroboam
thought
he
might
venture
as
well
as
his
Father
,
his
Father
prospered
in
such
wayes
41
years
,
and
why
may
not
I
?
No
,
God
came
upon
him
in
six
moneths
,
2
King
.
15.
8.
Fifthly
,
Hosea
when
he
came
to
prophesie
against
Israel
,
he
saw
them
in
their
prosperity
,
and
yet
continueth
to
threaten
judgment
against
them
.
It
was
a
further
argument
of
the
Spirit
of
God
that
taught
him
,
and
of
a
speciall
insight
he
had
into
the
mind
of
God
,
that
he
should
thus
prophesie
destruction
to
them
when
they
were
in
the
height
of
their
prosperity
.
It
is
true
,
if
Hosea
had
come
afterward
in
Zachariah
his
dayes
,
when
the
Kingdome
was
declining
;
or
if
Hosea
had
pophesied
in
Shallums
time
,
and
others
after
him
,
then
he
might
have
seene
by
the
working
of
second
causes
,
that
the
kingdome
was
going
downe
indeed
.
No
,
but
he
comes
in
Jeroboams
time
,
when
there
was
no
appearance
of
second
causes
at
all
of
their
destruction
,
and
then
prophesieth
destruction
unto
them
.
It
is
a
sign
of
speciall
insight
the
soule
hath
in
the
wayes
of
God
,
Yet
further
,
this
being
in
the
reign
of
Jeroboam
,
when
they
were
in
great
prosperity
,
surely
their
hearts
were
exceedingly
hardned
against
the
Prophet
;
and
it
cannot
be
imagined
,
but
that
they
entertayned
his
prophesie
with
scorn
and
contempt
:
for
it
is
an
usuall
thing
,
when
men
are
in
the
height
of
their
pride
,
and
in
their
ruffe
,
then
like
the
wild
asses
colt
,
to
scorn
and
contemn
all
that
comes
against
them
.
It
is
nothing
for
a
Minister
of
God
to
deale
plainly
with
people
in
the
time
of
adversity
,
when
they
are
down
the
wind
,
but
when
men
are
in
the
ruffe
of
their
pride
,
and
in
all
their
jollity
,
to
deale
faithfully
with
them
then
,
this
is
something
,
and
thus
the
Prophet
Hosea
did
.
That
their
great
prosperity
did
raise
up
&
harden
their
hearts
with
pride
against
the
Prophet
,
Amaziah
the
Priest
of
Bethel
sent
to
Jeroboam
King
of
Israel
,
saying
,
Amos
hath
conspired
against
thee
,
the
land
is
not
able
to
beare
his
words
.
This
was
said
of
Amos
,
it
is
like
that
Hosea
did
not
meet
with
better
measure
then
this
.
Amaziah
the
Priest
of
Bethel
did
this
.
If
there
be
any
enemies
against
the
faithfull
Ministers
in
a
place
,
they
are
the
Priests
of
Bethel
,
idolatrous
and
superstitious
Ministers
.
And
what
course
doe
they
take
?
They
send
to
the
King
,
to
the
Governours
,
O
they
have
conspired
against
the
King
,
they
are
seditious
persons
,
factious
men
,
that
keep
a
stirre
in
the
kingdome
,
and
break
the
peace
of
the
Church
,
the
Land
cannot
bear
their
words
.
Such
a
message
as
this
you
see
did
Amaziah
send
concerning
Amos
;
he
turns
off
all
from
himself
to
the
King
,
and
all
the
punishment
that
must
be
inflicted
upon
Amos
,
must
be
in
the
name
of
the
King
.
And
mark
the
12.
ver.
of
that
Chap.
Also
Amaziah
said
unto
Amos
,
O
thou
seer
,
goe
,
flee
away
into
the
land
of
Judea
,
and
prophesie
there
.
We
are
not
holy
enough
for
you
forsooth
,
we
are
Idolaters
,
we
doe
not
worship
God
aright
,
we
are
no
true
Church
,
get
you
to
Judah
among
your
brethren
,
and
prophesie
not
any
more
here
at
Bethel
,
why
?
Because
it
is
the
Kings
Chappell
,
&
it
is
the
Kings
Court
.
It
seems
then
in
those
times
,
that
the
Kings
Chappell
,
the
Kings
Court
could
not
beare
with
a
faithfull
Prophet
.
And
what
was
the
ground
of
it
,
but
because
at
this
time
Jeroboam
prospered
in
his
way
,
and
the
kingdome
was
in
such
a
flourishing
condition
as
it
never
was
before
?
Here
then
was
the
tryall
of
the
faithfulnesse
of
Hosea's
spirit
,
yet
to
goe
on
in
the
work
of
his
Prophesie
.
Yet
further
.
The
Lord
said
not
before
this
time
that
he
would
blot
out
the
name
of
Israel
from
under
heaven
,
but
hee
saved
them
by
the
hand
of
Jeroboam
the
sonne
of
Joash
.
Mark
,
there
is
given
the
reason
why
the
Lord
saved
them
by
the
hand
of
Jeroboam
,
because
he
had
not
yet
said
he
would
blot
out
the
name
of
Israel
from
under
heaven
,
that
is
,
the
Lord
never
before
sent
any
of
his
Prophets
thus
plainly
and
fully
to
declare
his
intention
to
them
for
the
utter
blotting
out
th
name
of
Israel
,
upon
their
going
on
in
their
sins
.
So
that
it
is
clear
,
that
Hosea
was
the
first
that
was
sent
about
this
message
.
And
certainly
it
was
so
much
the
harder
,
he
being
the
first
of
all
.
For
they
might
have
said
,
why
do
you
come
with
these
new
things
,
and
in
so
great
severity
,
who
did
ever
so
before
you
?
It
was
a
hard
task
:
For
we
know
if
a
Minister
come
with
any
thing
that
seems
to
be
new
,
if
he
presents
any
truth
to
you
that
hath
but
a
shew
of
Novelty
,
that
you
heard
not
before
,
though
it
be
never
so
good
aud
comfortable
,
he
shall
find
little
encouragement
.
Nay
if
hee
doe
but
come
in
a
new
way
,
as
this
very
exercise
,
because
it
is
like
to
goe
on
in
a
way
that
yet
hath
been
disused
,
it
will
meet
with
many
discouragements
.
What
then
will
the
threatnings
of
hard
things
,
of
judgments
,
and
destruction
do
when
they
come
with
novelty
?
Surely
Hosea
had
a
hard
taske
of
this
,
and
yet
he
went
on
faithfully
with
it
.
Thus
much
for
the
time
wherein
Hosea
prophesied
.
Now
to
make
a
little
entrance
into
the
prophesie
.
The
beginning
of
the
word
of
the
Lord
by
Hosea
.
Some
from
these
words
doe
gather
that
Hosea
was
the
first
Prophet
that
ever
was
,
Though
it
is
true
,
we
cannot
gather
it
directly
from
hence
,
yet
it
is
apparent
,
that
notwithstanding
Isaiah
be
set
first
,
yet
Hosea
was
before
him
;
for
if
you
look
into
the
1
Isa.
you
shall
find
that
his
beginning
was
in
the
dayes
of
Vzziah
.
Now
Hosea
was
in
the
dayes
of
Jeroboam
,
and
Jeroboam
was
before
Vzziah
.
And
this
may
be
one
reason
why
though
I
intend
the
whole
propheticall
books
,
yet
I
rather
pitch
upon
Hosea
first
,
because
indeed
he
was
the
first
Prophet
:
it
is
cleare
you
see
from
the
Scripture
,
though
we
cannot
gather
it
from
these
words
in
this
second
verse
.
But
yet
thus
much
we
may
gather
from
these
words
,
The
beginning
of
the
word
of
the
Lord
by
Hosea
,
that
this
was
the
beginning
of
his
prophesie
.
And
what
was
this
beginning
?
what
did
God
set
him
about
first
?
Mark
presently
the
next
words
,
he
must
take
him
a
wife
of
whoredomes
,
and
children
of
whoredomos
,
and
so
declare
to
the
people
of
Israel
that
they
had
committed
great
whoredome
departing
from
the
Lord
.
The
most
grievous
charge
,
and
most
severe
and
terrible
expression
of
Gods
wrath
against
that
people
that
you
meet
with
in
all
the
book
of
God
.
This
is
the
work
Hosea
must
doe
,
and
Hosea
was
very
young
when
first
he
went
about
it
.
Now
as
I
told
you
before
,
God
sometimes
calls
young
ones
to
great
services
;
but
to
call
a
young
man
to
this
service
,
to
goe
to
this
people
with
such
a
message
,
now
in
the
midst
of
all
their
pride
and
flourish
to
contest
with
them
thus
,
&
to
tel
them
that
they
are
children
of
whoredomes
,
and
no
longer
the
people
of
God
,
for
what
?
for
a
young
man
to
do
this
?
Why
,
they
might
have
said
,
if
this
came
from
the
mouth
of
some
old
ancient
Prophet
,
reverent
for
his
years
,
and
experience
,
it
had
been
somewhat
;
but
to
come
from
a
green
head
,
for
an
upstart
to
upbraid
us
with
such
vile
things
.
Thus
men
grown
old
,
and
sodden
in
their
sins
,
Good
is
the
word
of
the
Lord
,
saith
he
.
Againe
,
children
of
whoredomes
,
and
not
the
people
of
God
.
What
for
a
Minister
when
he
comes
first
among
a
people
,
to
begin
so
harshly
,
and
severely
,
and
ruggedly
,
is
it
not
better
to
comply
with
the
people
,
to
come
with
gentle
and
●aire
means
,
to
seek
to
win
them
with
love
?
if
you
begin
with
harsh
truths
,
surely
you
will
make
them
fly
off
presently
.
Thus
many
do
reason
.
Now
I
beseech
you
take
heed
to
your
own
hearts
in
reasoning
thus
,
Many
have
done
so
,
and
have
sought
to
comply
with
people
so
long
till
they
have
complyed
away
all
their
faithfulnesse
,
and
conscience
,
and
vigour
that
before
they
had
:
When
they
come
to
great
men
,
rich
men
,
men
in
place
and
emmency
,
they
will
comply
with
such
;
but
let
them
have
any
of
Gods
people
in
their
Parish
that
are
of
a
mean
rank
,
and
poor
,
they
comply
little
enough
with
them
,
but
are
harsh
and
bitter
to
them
,
and
regard
not
the
tendernesse
of
their
consciences
at
all
.
It
is
true
.
If
Ministers
have
the
testimony
of
their
own
consciences
that
they
would
take
no
other
way
but
what
shall
be
for
the
greatest
profit
of
their
people
,
maintaining
such
a
disposition
as
to
be
willing
to
undergoe
any
sufferings
that
God
shall
call
them
unto
:
they
may
say
first
when
they
come
to
a
house
,
Peace
be
to
this
house
,
especially
when
they
come
to
a
place
that
hath
not
had
the
means
before
.
But
if
it
be
to
a
people
that
goe
directly
against
the
light
of
their
consciences
,
a
superstitious
people
that
cannot
but
be
convinced
,
and
have
had
many
evidences
that
it
is
against
the
mind
of
God
,
and
yet
only
for
their
owne
base
ends
will
goe
on
and
not
amend
;
in
such
a
case
as
this
wee
may
come
with
harshnesse
at
the
very
first
.
So
Paul
gives
a
charge
to
Titus
in
dealing
with
the
Cretians
who
were
evill
beasts
and
slow
bellies
,
that
he
should
rebuke
them
sharpely
,
The
beginning
of
the
word
of
the
Lord
by
Hosea
.
The
particle
which
is
translated
[
by
]
signifyeth
[
in
]
as
well
as
by
,
it
is
not
El
,
but
Beth
,
and
so
it
is
read
by
some
,
The
word
of
the
Lord
came
in
Hosea
.
This
expression
notes
the
inward
and
intimate
converse
that
the
Lord
had
with
the
spirit
of
Hosea
in
the
work
of
the
Ministry
.
The
Lord
spake
first
in
Hosea
,
and
then
he
speaks
out
unto
the
people
.
Some
such
expression
we
have
concerning
Paul
,
Gal.
1.
16.
That
Christ
may
be
revealed
in
me
,
not
onely
to
me
,
but
in
me
.
The
more
inwardly
God
speaks
,
and
converseth
with
the
hearts
of
his
Ministers
,
the
more
inwardly
and
efficaciously
they
are
able
to
speak
to
the
people
.
This
is
the
deep
preaching
,
when
it
is
from
the
heart
.
And
so
Augustine
sayes
of
Hosea
,
to
them
,
in
them
.
Againe
in
this
second
verse
he
comes
twice
with
the
same
expression
,
The
beginning
of
the
word
of
the
Lord
by
Hosea
,
and
againe
,
The
Lord
said
to
Hosea
;
and
yet
in
the
beginning
of
the
first
verse
,
The
word
of
the
Lord
came
to
Hosea
.
Why
all
this
,
three
times
?
All
this
upon
good
reason
;
for
Hosea
was
to
come
with
a
terrible
message
to
the
people
,
and
to
reprehend
them
with
much
sharpnesse
,
to
tell
them
that
they
were
the
children
of
whoredomes
,
and
that
they
had
departed
from
the
Lord
,
and
he
would
have
no
more
mercy
upon
them
,
but
would
utterly
take
them
away
.
He
had
need
therefore
have
an
expresse
command
for
what
he
did
,
and
to
have
much
evidence
of
the
Spirit
,
that
what
he
said
was
from
God
,
and
not
any
thing
of
his
owne
spirit
.
When
a
Minister
of
God
shall
come
and
reprehend
a
people
severely
for
their
sins
,
and
threaten
Gods
judgement
,
let
him
then
if
ever
look
to
it
,
that
he
hath
a
good
ground
for
what
he
saith
,
that
what
he
shall
deliver
may
be
nothing
but
the
word
of
God
in
him
,
the
sheer
word
of
God
,
without
any
mixture
of
his
owne
.
It
is
an
ordinary
thing
in
Ministers
in
reprehending
of
sinne
,
and
denouncing
of
threatnings
,
to
mingle
much
of
their
own
spirit
and
wrath
:
But
if
at
any
time
Ministers
should
take
heed
of
mixing
their
own
wrath
,
then
especially
when
they
are
to
denounce
Gods
wrath
,
then
they
should
bring
nothing
but
the
word
of
the
Lord
;
for
it
being
a
hard
message
,
the
spirits
of
men
will
rise
up
against
it
,
if
they
once
see
the
spirit
of
the
Minister
in
it
,
they
will
be
ready
to
say
as
the
devill
in
the
possessed
man
,
Iesus
I
know
,
&
Paul
I
know
,
but
who
are
you
?
So
they
,
the
word
of
the
Lord
I
know
,
but
what
are
you
?
here
is
your
own
passion
,
your
own
humour
,
&c.
O
let
not
any
think
to
oppose
sin
with
sin
,
the
wrath
of
man
doth
not
accomplish
the
righteousnesse
of
God
.
You
that
are
Ministers
,
would
you
have
a
sentence
?
I
wil
give
you
one
;
and
I
have
done
:
When
you
are
called
to
reveale
Gods
wrath
,
conceals
your
owne
.
The
Second
Lecture
.
Go
,
take
unto
thee
a
wife
of
whoredomes
and
children
of
whoredomes
:
for
the
land
hath
committed
great
whoredome
,
departing
from
the
Lord
.
3.
So
he
went
and
tooke
Gomer
the
daughter
of
Diblaim
,
which
conceived
and
bare
him
a
son
.
4.
And
the
Lord
said
unto
him
,
Call
his
name
Iezreel
;
for
yet
a
little
while
,
and
I
will
avenge
the
blood
of
Iezreel
upon
the
house
of
Iehu
,
&
will
cease
the
Kingdome
of
the
house
of
Israel
.
5.
And
it
shall
come
to
passe
in
that
day
that
I
will
break
the
bow
of
Israel
in
the
valley
of
Iesreel
.
THE
Preface
to
the
work
,
and
to
the
whole
prophesie
you
heard
the
last
time
.
First
,
Conviction
should
goe
before
correction
.
You
must
not
presently
fly
in
the
faces
of
those
that
are
under
you
when
they
crosse
you
:
first
instruct
them
,
and
then
correct
them
,
do
as
God
did
here
,
God
would
first
convince
them
of
the
greatnesse
of
their
sinnes
,
not
by
verball
,
but
by
reall
expressions
.
Those
things
that
come
but
to
the
eare
,
they
doe
more
slowly
stirre
and
work
upon
the
heart
,
but
things
that
are
presented
before
the
eye
are
more
operative
;
and
therefore
Hosea
must
not
tell
them
onely
that
they
had
committed
whoredome
,
but
must
tell
them
in
this
way
,
he
must
goe
and
take
a
wife
of
whoredomes
,
children
of
whoredomes
.
In
the
very
threshold
,
in
the
entrance
of
the
prophesie
you
see
we
meete
with
a
difficulty
,
a
great
difficulty
.
First
,
a
command
from
God
,
from
the
holy
God
,
unto
a
Prophet
,
a
holy
Prophet
,
to
goe
and
take
a
wife
of
whoredomes
;
not
an
ordinary
whore
,
but
a
most
prostitute
whore
,
for
so
the
word
signifieth
,
[
*
](A30572-e4850-b)
*
Such
a
one
as
Thais
was
among
the
Athenians
.
Vir
sanguinum
.
of
whoredomes
,
as
in
the
Scripture
phrase
,
a
man
of
bloods
,
is
a
man
that
hath
shed
much
blood
;
and
a
man
of
sorrowes
,
is
a
man
that
hath
been
exercised
with
many
sorrows
;
and
so
a
wife
of
whoredomes
is
one
that
hath
committed
notorious
whoredomes
,
vile
whoredomes
.
Yet
such
a
wife
must
the
Prophet
take
to
himselfe
,
and
his
children
must
be
children
of
whoredomes
too
.
How
can
this
be
?
S.
Austin
,
Austin
answereth
it
thus
.
Though
shee
had
been
a
prostitute
whore
before
,
yet
she
might
be
reclaymed
,
and
so
shee
might
be
called
a
wife
of
whoredomes
,
from
that
whoredome
that
heretofore
she
was
guilty
of
,
and
now
reclaymed
.
And
so
he
thinketh
that
it
was
a
reality
indeed
,
that
Hosea
did
take
to
himselfe
a
wife
of
whoredomes
,
and
think
to
salve
it
up
thus
.
Theodoret
is
somewhat
angry
with
those
that
thinke
it
was
not
really
done
,
but
done
only
in
away
of
vision
.
I
find
many
of
our
later
men
that
are
of
the
same
minde
,
Arius
Montanus
,
Piscator
,
Pareus
,
Tarnovius
,
and
others
,
they
go
that
way
,
and
they
thinke
to
salve
it
only
thus
,
that
it
is
a
command
of
God
,
and
therefore
though
it
had
not
been
lawfull
for
Hosea
to
have
done
it
,
yet
God
commanding
it
,
he
might
do
it
:
As
they
instance
in
other
cases
that
seeme
to
be
somewhat
of
the
like
nature
,
as
the
children
of
Israels
robbing
the
Egyptians
,
Abrahams
killing
his
sonne
,
and
the
like
.
If
this
should
be
so
,
(
as
many
Interpreters
going
that
way
might
make
one
to
thinke
it
not
a
thing
impossible
)
wee
might
learne
thus
much
from
it
.
First
,
But
then
it
may
be
said
they
should
command
nothing
at
all
,
for
some
or
other
would
be
offended
,
and
shall
not
they
command
,
because
some
weak
ones
may
be
offended
?
It
is
true
,
2.
Supposing
this
to
be
a
reall
thing
,
All
our
credits
,
3.
This
being
so
,
wee
see
the
way
of
God
in
putting
the
Prophet
in
the
very
first
service
upon
a
very
difficult
work
:
It
is
the
usuall
way
of
God
,
when
he
calleth
any
to
great
services
,
at
the
beginning
,
to
put
them
to
such
difficult
works
,
to
try
them
thereby
,
that
if
they
goe
through
them
,
then
they
may
be
confided
in
,
that
they
will
goe
through
more
afterward
.
But
we
shall
rather
take
this
in
a
way
of
vision
,
as
others
do
;
not
that
indeed
Hosea
did
really
marry
such
a
wife
,
but
this
did
appeare
to
him
in
a
vision
,
as
if
such
a
thing
were
really
done
,
onely
to
declare
what
the
condition
of
the
people
of
Israel
was
at
this
time
in
respect
of
God
:
As
if
God
should
say
,
Hosea
,
this
people
of
Israel
is
to
mee
no
other
then
as
if
thou
shouldest
have
a
wife
that
were
the
most
notorious
whore
in
the
world
,
and
all
their
children
are
to
me
as
if
thy
children
were
the
children
of
whoredome
and
fornication
.
And
this
I
conceive
to
be
more
directly
the
minde
of
God
,
and
I
will
not
give
you
my
meere
conception
of
it
neither
,
but
reasons
for
it
why
it
must
be
so
.
First
,
Chap.
30.
ver
.
4.
God
requireth
there
that
he
should
goe
to
Euphrates
and
hide
his
girdle
there
in
the
hole
of
a
rocke
.
But
this
river
was
a
river
in
Babylon
,
and
Ieremy
was
not
in
Babylon
at
this
time
,
nor
in
all
the
time
of
the
siege
,
nor
in
the
time
of
the
captivity
,
neither
could
he
goe
to
Babylon
,
for
the
City
was
now
besieged
,
and
when
he
did
but
assay
but
to
go
a
little
way
to
Anathoth
his
own
Towne
,
he
was
presently
taken
hold
upon
as
if
he
had
been
a
Traytor
to
his
Country
.
Therefore
this
which
is
here
declared
as
a
history
,
as
if
he
had
really
done
it
,
was
but
only
done
in
a
vision
.
And
so
Ezekiel
the
other
way
,
hee
was
at
Babylon
(
for
he
was
that
Prophet
that
prophesied
to
the
people
that
were
carryed
captive
to
Babylon
,
God
sent
a
Prophet
to
them
to
help
them
there
in
their
captivity
)
yet
in
the
8.
Chapter
of
his
Prophecie
,
Ezekiel
seemeth
to
be
brought
to
Ieremiah
,
and
he
is
bidden
there
to
dig
a
hole
in
the
wall
to
see
the
wicked
abominations
that
the
ancients
of
Israel
did
there
.
Now
Ezekiel
was
not
there
,
he
was
at
Babylon
all
this
while
,
but
it
is
declared
as
if
the
thing
had
beene
done
really
.
So
we
are
to
understand
Isaiah
his
going
naked
20.
dayes
,
and
Ezekiels
lying
three
hundred
and
ninety
dayes
on
the
one
side
,
and
43.
on
the
other
,
Ezek.
4.
2.
That
it
was
a
vision
and
not
really
done
,
Lev.
21.
7.
That
the
Priest
must
not
marry
with
a
whore
;
&
of
all
mens
wives
God
is
most
careful
of
the
wives
of
those
that
are
in
the
work
of
the
Ministry
,
that
are
Church
Officers
,
therefore
1
Tim.
3.
11.
when
but
a
Deacon
is
described
what
he
should
be
,
there
is
his
wife
described
too
,
that
she
should
be
grave
,
no
slanderer
,
sober
and
faithful
in
all
things
.
You
never
read
that
when
God
appointed
what
a
Magistrate
should
be
,
what
his
office
should
be
in
a
Common-wealth
,
that
hee
takes
such
care
to
set
downe
what
his
wife
should
be
:
But
when
he
appointeth
the
lowest
officer
in
a
Church
,
a
Deacon
,
he
appointeth
what
his
wife
should
be
too
.
Therefore
the
wives
of
Ministers
should
goe
away
with
a
lesson
from
hence
,
and
know
that
God
hath
a
more
speciall
eye
to
them
,
then
to
the
wives
of
all
the
men
in
the
world
besides
.
God
is
tender
of
the
credite
of
the
officers
of
his
Church
,
and
so
should
man
be
;
for
their
discredit
is
a
hinderance
to
their
work
.
Yea
further
,
we
read
Amos
7.
16.
that
it
was
threatned
as
a
curse
to
Amaziah
the
Priest
of
Bethel
,
that
his
wife
should
be
a
harlot
,
for
resisting
the
Prophet
:
shall
then
the
wife
of
Hosea
be
a
whore
?
For
Amos
&
Hosea
prophesied
both
at
the
same
time
.
And
the
Scripture
saith
(
you
know
the
place
,
the
woman
is
to
be
the
glory
of
the
man
.
What
a
glory
should
Hosea
have
had
in
such
a
match
as
this
?
The
woman
is
the
glory
of
the
man
,
How
?
(
for
so
I
desire
not
only
to
open
the
Scripture
that
I
read
here
,
but
as
I
go
along
and
quote
Scripture
,
so
far
as
may
be
for
your
edification
,
and
suteable
to
our
argument
to
open
there
too
.
)
In
two
respects
she
is
so
.
1.
because
it
is
a
glory
to
a
man
that
he
hath
such
an
image
,
for
shee
is
from
the
man
,
and
as
the
man
being
the
image
of
God
,
sheweth
the
glory
of
God
,
because
he
is
the
image
of
God
,
and
from
him
;
so
the
woman
being
from
the
man
,
and
as
it
were
his
image
,
shee
is
the
glory
of
the
man
.
2.
Because
man
hath
such
an
excellent
creature
brought
under
subjection
to
him
:
so
the
woman
is
the
glory
of
the
man
.
Man
is
not
only
made
glorious
by
God
,
in
that
God
hath
put
all
other
creatures
under
him
,
but
especially
in
this
,
that
God
hath
put
such
an
excellent
creature
under
him
as
the
woman
is
,
so
the
woman
is
the
glory
of
the
man
.
This
could
not
be
here
in
such
a
match
as
this
.
3.
It
could
not
be
that
it
was
a
reall
thing
,
And
lastly
,
From
all
these
there
is
this
result
,
that
the
people
of
Israel
were
gone
a
whoring
from
God
.
Idolatry
it
is
as
the
sin
of
whoredome
,
Adultery
first
,
2.
Whoredome
is
a
loath
some
thing
,
delectable
things
;
but
in
Ezek.
5.
11.
God
calleth
them
detestable
things
.
Idolatry
is
a
detestable
loathsome
thing
.
3.
There
is
nothing
wherein
a
man
is
so
irreconcileable
as
in
the
point
of
the
marriage
bed
,
Jealousie
is
the
rage
of
a
man
,
and
he
will
take
no
ransome
.
There
is
nothing
wherein
God
is
so
reconcileable
to
a
people
,
as
in
the
point
of
false
worship
.
4.
Adultery
is
a
besotting
sinne
.
Whoredome
and
new
wine
take
away
the
heart
,
he
hath
no
understanding
to
consider
and
say
,
What
,
have
I
not
taken
one
part
and
roasted
flesh
with
it
,
and
with
another
part
have
baked
bread
upon
the
coales
,
and
warmed
my selfe
with
another
part
,
and
shall
I
make
the
residue
thereof
an
abomination
,
and
fall
downe
to
the
stock
of
a
tree
?
Hee
hath
no
understanding
to
consider
this
.
Idolatry
is
a
besotting
sin
as
well
as
adultery
.
And
therefore
we
need
not
marvail
though-men
of
great
parts
and
abilities
continue
in
their
superstitious
way
of
worship
,
for
nothing
besotteth
mens
hearts
so
much
as
that
doth
.
Againe
5.
Prov.
22.
14.
The
mouth
of
a
strange
woman
is
as
a
deep
pit
;
heth
at
is
abhorred
of
the
Lord
shall
fall
therein
.
Oh
most
dreadfull
place
to
an
Adulterer
!
if
there
be
any
Adulterer
in
this
place
this
day
,
when
thou
goest
home
turn
to
that
Scripture
,
and
let
it
be
as
a
dart
to
to
thy
heart
,
the
mouth
of
a
strange
woman
is
as
a
deep
pit
;
he
that
is
abhorred
of
the
Lord
shall
fall
therein
;
A
signe
of
a
man
abhorred
of
God
,
and
so
is
Idolatry
,
for
in
2
Thes.
2.
11
,
12.
God
gave
them
over
to
believe
a
lye
that
they
might
be
damned
.
Those
that
follow
the
Idolatries
of
Antichrist
are
given
over
by
God
to
beleive
a
lye
,
That
lye
of
Popery
is
altogether
one
lye
.
Hence
it
is
that
the
Popish
party
invent
so
many
such
strange
lyes
,
all
to
uphold
that
great
lye
.
What
is
this
?
that
they
might
be
damned
.
It
is
a
dreadfull
dangerous
sin
the
sinne
of
Idolatry
,
though
they
think
they
please
God
in
and
by
such
wayes
of
worship
,
yet
they
are
given
over
by
God
that
they
may
be
damned
.
If
this
prove
to
be
a
place
that
concerns
those
that
follow
Antichrist
,
&
if
Rome
proves
to
be
so
as
by
that
place
is
described
,
it
is
a
dreadfull
place
to
all
Papists
.
Again
,
the
Kings
daughter
is
all
glorious
within
,
and
the
simplicity
of
the
Gospel
will
not
permit
such
things
.
And
lastly
,
But
how
are
his
children
said
to
be
children
of
whoredomes
?
To
that
is
answered
first
,
Or
rather
this
,
because
though
they
were
begotten
after
marriage
,
yet
they
will
ye
under
suspition
as
those
that
are
illegitimate
;
the
children
of
one
that
hath
been
a
whore
are
always
suspected
,
and
so
in
repute
they
are
the
children
of
whoredome
and
fornication
:
so
saith
God
,
these
people
are
to
me
as
if
their
children
were
accounted
the
children
of
fornication
.
For
the
whole
land
hath
gone
a
whoring
from
the
Lord
.
In
going
a
whoring
they
goe
a
whoring
:
or
as
Arius
Montanus
Fornicando
fornicabitur
.
Or
as
Arius
Montanus
reads
it
,
In
going
a
whoring
they
will
goe
a
whoring
.
They
not
only
Have
,
but
Will
,
they
are
set
upon
it
,
they
are
stout-hearted
in
the
way
of
Idolatry
,
and
it
is
the
land
that
hath
done
it
,
the
people
of
the
land
.
But
why
the
land
?
It
is
a
secret
check
to
them
,
and
upbraiding
them
for
their
unthankfulnesse
,
that
when
God
gave
them
so
good
a
land
,
the
land
of
Canaan
,
that
flowed
with
milk
and
honey
,
the
land
of
promise
,
that
was
given
to
them
for
that
end
to
nourish
up
the
true
worship
of
God
,
yet
they
made
this
land
of
God
,
this
land
of
promise
to
be
a
land
to
nourish
up
most
vile
Idolaters
.
Gone
a
whoring
from
the
Lord
.
From
Jehovah
.
The
more
worthy
the
Husband
is
,
Who
is
this
whore
?
and
what
are
the
children
that
are
begotten
to
Hosea
by
her
?
So
he
went
,
saith
the
Text
,
He
obeyeth
,
We
must
obey
God
in
things
that
seem
to
be
never
so
much
against
our
reason
and
sense
.
He
tooke
Gomer
the
daughter
of
Diblaim
.
The
word
Gomer
,
here
,
commeth
from
a
word
that
signifieth
perficere
,
and
defi●ere
,
perfection
&
defection
:
and
so
it
may
be
applyed
both
ways
.
Some
apply
it
to
perfection
,
that
is
,
a
harlot
that
was
perfect
and
compleat
both
in
her
beauty
,
and
in
her
fornication
and
wickednesse
.
The
word
likewise
signifieth
rottennesse
,
corruption
,
and
consumption
:
so
indeed
are
all
things
in
the
world
;
as
soon
as
they
grow
to
any
perfection
,
they
begin
to
decline
quickly
to
corruption
.
All
things
but
spirituall
do
so
,
they
indeed
grow
still
higher
and
higher
.
This
Gomer
we
will
take
rather
in
the
second
acceptation
of
it
,
as
it
signifieth
rottennesse
and
consumption
.
Who
was
this
Gomer
?
She
was
the
daughter
of
Diblaim
.
The
signification
of
that
is
(
according
to
so
me
)
one
that
dwelleth
in
the
desart
,
in
reference
to
that
famous
desart
Diblath
,
of
which
we
read
Ezek.
6.
14.
noting
the
way
of
Idolaters
,
that
they
were
wont
to
goe
into
woods
and
desarts
,
and
there
to
sacrifice
to
their
Idols
.
But
rather
,
according
to
most
,
Diblaim
signifieth
bunches
of
dryed
figs
that
were
the
delicacies
of
those
times
,
so
Oecolampadius
,
from
which
hee
hath
this
note
,
That
rottennesse
and
corruption
proceedeth
from
voluptuous
pleasures
,
from
delicacies
,
Rom.
8.
13.
If
you
live
after
the
flesh
you
shall
dye
.
Phil.
3.
ult.
whose
God
is
their
belly
,
whose
end
is
destruction
.
But
to
apply
it
to
Israel
.
Israel
was
as
Gomer
the
daughter
of
Diblaim
,
that
is
,
the
people
of
Israel
were
now
neare
to
destruction
,
and
were
the
daughters
of
sensuall
delights
,
they
gave
over
themselves
to
sensuall
delights
and
pleasures
.
It
is
the
usuall
way
of
Idolaters
,
those
that
forsake
the
true
worship
of
God
to
give
up
themselves
to
the
pleasures
of
the
flesh
.
Sensuality
and
Idolatry
doe
usually
goe
together
.
When
the
people
of
Israel
sacrificed
to
the
calves
,
what
did
they
?
They
eate
and
dranke
,
and
rose
up
to
play
,
that
was
all
their
worke
,
and
good
enough
for
the
worshipping
of
such
a
god
,
a
calfe
.
You
know
the
more
we
began
to
decline
in
the
worship
of
God
,
we
began
to
be
so
much
the
more
sensuall
,
there
must
be
Proclamation
to
people
to
take
their
sports
and
delights
upon
the
Lords
day
;
And
indeed
it
is
that
which
doth
usually
accompany
defection
in
the
way
of
Gods
worship
.
False
worship
doth
not
lay
such
bonds
upon
mens
consciences
for
the
mortifying
the
lusts
of
the
flesh
,
as
the
worship
of
God
doth
.
Therefore
those
men
that
love
most
to
take
liberty
to
the
flesh
,
they
are
those
that
are
soonest
enticed
to
ways
of
superstitious
worship
.
Jerem.
24.
9.
there
Jeremy
setteth
out
the
state
of
those
naughty
Jewes
that
were
in
Captivity
by
that
similitude
of
a
basket
of
rotten
figs
,
sutable
to
this
,
and
the
more
confirming
this
interpretation
,
that
Israel
was
as
Gomer
the
daughter
of
Diblaim
,
that
is
,
rottennesse
,
the
daughter
of
sensuality
.
Thus
for
the
Mother
.
But
now
the
son
that
is
begotten
of
this
mother
,
it
is
Iezreel
.
Call
his
name
Iezreel
.
The
Prophet
must
give
a
name
to
his
son
.
It
is
that
which
belongeth
to
Parents
to
give
names
to
their
children
.
Godfathers
and
Godmothers
(
as
they
call
them
)
are
of
no
use
for
this
,
or
for
any
thing
else
that
I
know
;
and
in
such
holy
things
as
Sacraments
are
,
we
must
take
heed
of
bringing
in
any
unusefull
,
any
idle
things
.
But
here
we
are
to
enquire
,
First
,
the
signification
of
this
name
,
Secondly
,
the
reason
why
the
son
of
Hosea
must
be
callied
by
this
name
,
Iezreel
.
You
shall
find
a
great
deale
in
this
before
we
have
done
with
it
.
For
the
first
,
For
the
second
,
there
are
five
reasons
may
be
given
why
the
sonne
of
this
Prophet
must
have
this
name
put
upon
him
,
Iezreel
.
First
,
that
hereby
God
might
shew
that
he
did
intend
to
avenge
that
blood
that
was
shed
in
Iezreel
.
Secondly
,
to
shew
that
Israel
had
lost
the
honour
of
his
name
,
and
was
no
more
Israel
,
but
Jezreel
.
There
seemeth
to
be
much
neernesse
between
the
name
Israel
,
and
Jezreel
,
but
there
is
a
great
deale
of
difference
in
the
signification
,
for
Israel
is
one
that
prevaileth
with
God
,
the
strength
of
the
Lord
,
Jezreel
is
one
that
is
scattered
by
the
Lord
.
Israel
hath
lost
the
honour
of
his
name
.
Many
out-live
the
honour
of
their
names
and
reputations
.
Thirdly
,
It
is
a
speciall
way
of
Gods
bringing
judgement
upon
a
Kingdome
,
I
saw
(
saith
he
,
1
King
.
22.
17.
)
all
Israel
scattered
one
from
another
as
sheep
that
have
no
shepheard
.
There
is
a
two-fold
scattering
;
4.
Call
his
name
Jezreel
,
And
lastly
,
It
is
the
usuall
way
of
God
to
turne
those
things
which
men
take
as
arguments
for
their
comfort
to
their
confusion
.
All
these
five
reasons
you
have
either
in
the
nearenesse
of
the
name
Israel
with
Iezreel
,
or
otherwise
in
the
words
that
follow
after
.
For
yet
a
little
while
I
will
avenge
the
blood
of
Iezreel
upon
the
house
of
Iehu
,
and
cause
to
cease
the
Kingdome
of
the
house
of
Israel
.
Here
now
wee
come
to
that
which
is
the
maine
in
this
Scripture
;
And
these
foure
questions
are
of
great
use
,
and
will
tend
much
to
edification
.
1.
What
is
this
blood
of
Iezreel
that
God
will
avenge
?
2.
Why
God
will
avenge
the
blood
of
Iezreel
upon
the
house
of
Iehu
?
3.
Why
is
it
called
the
house
of
Iehu
,
and
Iehu
alone
without
the
addition
of
the
name
King
,
as
it
is
usuall
in
others
,
as
Hezekiah
King
of
Iudah
,
and
such
a
one
King
of
Israel
,
but
here
only
the
house
of
Iehu
.
4.
What
is
this
little
while
God
speaks
of
?
yet
a
little
while
.
The
words
are
read
I
suppose
ordinarily
,
and
past
over
as
if
there
were
little
in
them
,
but
you
shall
finde
that
there
is
much
of
the
minde
of
God
held
out
to
us
in
them
.
For
the
first
then
,
What
was
the
blood
of
Jezreel
that
here
God
threatneth
〈◊〉
?
You
may
read
the
History
of
it
in
2
King
.
Chap.
9
,
10
,
11.
(
for
the
way
of
opening
the
Prophets
is
to
compare
them
with
the
Scriptures
that
went
before
)
read
those
Chapters
and
you
shall
find
what
this
blood
was
.
It
was
the
bloud
of
the
house
of
Ahab
,
the
bloud
of
Iezabel
,
the
bloud
of
the
70.
sons
of
Ahab
,
whose
heads
the
Elders
of
Iesreel
sent
to
Iehu
in
baskets
.
This
was
the
bloud
that
was
shed
here
in
this
place
,
which
God
saith
he
will
aveuge
.
God
will
certainly
avenge
bloud
,
and
if
God
will
avenge
the
bloud
of
Ahab
,
Verily
there
is
a
God
that
judgeth
the
earth
.
But
why
will
God
avenge
the
blood
of
Iesreel
upon
the
house
of
Iehu
?
Indeed
this
to
an
outward
view
at
first
is
one
of
the
strangest
things
wee
have
in
all
the
book
of
God
.
If
you
compare
this
place
here
in
Hosea
with
other
Scriptures
,
you
shall
find
that
it
is
a
strange
thing
that
ever
it
should
be
said
that
the
Lord
would
avenge
the
blood
of
Iesreel
upon
the
house
of
Iehu
.
For
in
2
King
.
9.
7.
you
shall
finde
that
Iehu
was
anointed
by
the
Lord
on
purpose
for
that
action
,
to
shedd
that
bloud
,
and
he
had
a
command
from
God
,
he
was
bidden
to
goe
and
shed
it
,
and
the
holy
oyle
was
poured
upon
him
,
for
that
end
that
he
might
shed
that
bloud
;
yet
now
this
bloud
must
be
avenged
,
and
avenged
upon
the
house
of
Iehu
.
Yea
Chap.
10.
v.
30.
you
shall
find
that
God
saith
,
because
he
had
done
such
a
thing
,
&
shed
the
bloud
of
the
house
of
Ahab
in
Jesreel
,
that
he
would
reward
him
for
it
,
and
that
his
children
to
the
fourth
generation
should
sit
upon
the
throne
of
Israel
,
and
governe
that
Kingdome
.
Now
that
which
Jehu
was
anointed
to
doe
,
that
which
he
was
commanded
to
doe
,
that
for
which
God
afterward
rewarded
him
for
doing
;
now
God
saith
he
will
avenge
it
,
and
avenge
it
upon
his
house
.
What
should
be
the
reason
of
this
?
There
are
three
reasons
why
God
would
avenge
this
bloud
upon
the
house
of
Jehu
.
First
,
Because
though
Jehu
did
it
,
yet
he
rather
looked
at
himselfe
and
his
owne
ends
than
at
God
in
it
,
his
ayme
was
to
get
the
Kingdome
to
himselfe
,
but
he
never
aymed
at
God
in
the
work
,
therefore
God
saith
hee
will
avenge
it
upon
his
house
.
2.
Because
though
he
did
that
which
God
set
him
about
;
yet
he
did
it
but
by
halves
.
Indeed
he
destroyed
Ahabs
house
,
but
he
should
have
destroyed
Ahabs
Idolatry
too
,
but
he
did
not
doe
that
,
and
therefore
now
God
commeth
upon
him
.
Yea
3.
hee
will
avenge
the
blood
of
Jezreel
upon
the
house
of
Jehu
.
From
hence
we
have
most
excellent
observations
,
that
doe
spring
naturally
as
a
fountaine
bubleth
up
fresh
and
springing
water
.
I
will
but
only
shew
them
to
you
,
and
so
passe
them
over
.
First
,
Secondly
,
Thirdly
,
Jehu
was
a
man
of
an
excellent
,
brave
,
valiant
,
and
quicke
spirit
,
full
of
activity
and
courage
,
and
God
would
make
use
of
this
for
the
destruction
of
the
house
of
Ahab
,
yet
Jehu
must
not
scape
.
Many
men
that
have
excellent
parts
of
learning
and
state
policy
,
which
God
may
make
use
of
for
the
pulling
downe
his
proud
adversaries
,
yet
God
may
punish
them
afterward
notwithstanding
,
Many
that
have
but
weake
parts
,
and
can
doe
but
little
,
shall
be
accepted
of
God
:
and
others
that
have
strong
parts
and
can
doe
much
,
shall
be
punished
by
God
.
Wee
read
Revel.
12.
16.
The
earth
helped
the
woman
,
yet
Chap.
16.
1.
The
vialls
of
Gods
wrath
were
poured
forth
upon
the
earth
;
men
may
be
usefull
for
the
publique
,
and
yet
not
freed
from
the
〈◊〉
of
God
.
Fourthly
,
The
Lord
knowes
how
to
make
use
of
the
sins
of
wicked
men
for
his
owne
ends
,
to
further
his
owne
counsels
,
yet
no
excuse
to
them
,
There
are
many
whose
lusts
being
strong
,
yet
God
over-ruleth
them
for
himselfe
,
and
overpowreth
them
for
the
furtherance
of
his
own
ends
.
Many
a
Scholler
who
through
the
meere
pride
of
his
heart
will
study
hard
and
preach
very
often
and
well
,
God
makes
use
of
that
for
the
good
of
others
,
and
yet
the
Minister
may
be
damned
himselfe
,
A
fifth
Observation
,
God
may
sometimes
reward
a
worke
here
in
this
world
,
6.
It
is
a
most
dangerous
thing
for
men
to
subject
the
workes
of
God
to
their
own
base
ends
,
We
had
need
(
my
brethren
)
all
pray
earnestly
for
those
whom
God
employeth
in
publique
works
,
that
they
may
not
only
have
strength
to
assist
them
,
and
successe
in
them
,
but
that
they
may
have
hearts
to
give
God
all
the
glory
of
them
;
for
though
they
may
doe
never
so
worthily
for
God
in
the
Church
or
in
the
Common-wealth
,
yet
if
they
be
not
carefull
to
give
God
all
the
glory
,
God
will
curse
them
at
last
notwithstanding
.
Further
,
I
have
found
a
man
after
mine
own
heart
that
shall
fulfill
all
my
wills
,
for
so
the
words
are
in
the
Originall
,
not
all
my
will
,
but
all
my
wills
,
in
the
plurall
number
.
Again
,
It
is
a
very
evill
thing
in
Reformers
who
have
power
in
their
hands
,
to
be
more
carefull
of
the
State
then
of
the
Church
;
to
be
more
carefull
of
affairs
in
civill
policy
,
First
,
the
care
of
Divine
things
must
be
,
and
that
is
the
best
policy
.
Politicians
must
trust
God
in
the
way
of
policy
,
&
take
care
of
Divine
things
first
.
Yea
,
and
goe
to
a
through
Reformation
too
;
for
Jehu
did
something
in
Religion
,
but
left
other
things
therefore
God
cursed
him
.
Men
must
take
heed
of
betraying
,
of
sacrificing
the
cause
of
God
for
the
maintenance
of
State
Policy
;
let
them
be
never
so
excellent
in
their
way
,
yet
if
they
doe
thus
,
God
will
blast
them
.
Yet
further
,
What
peace
(
said
hee
to
Ioram
)
so
long
as
the
whoredomes
of
thy
mother
Iezebel
continue
?
What
peace
?
Then
what
peace
Iehu
,
so
long
as
the
whoredomes
of
Israel
continue
afterwards
?
This
is
ordinary
(
my
brethren
)
for
men
to
see
a
great
deale
of
evill
and
danger
in
the
sins
of
others
,
but
when
they
should
come
to
themselves
,
to
be
blind
there
;
to
inveigh
against
the
sinnes
of
other
men
,
when
they
seem
to
be
far
off
from
them
,
or
that
they
cannot
make
use
of
them
;
but
when
they
can
make
use
of
them
,
then
to
embrace
them
.
Thus
it
was
with
Saul
,
he
was
exceeding
severe
against
Witch-craft
,
all
the
Witches
in
Israel
must
be
put
to
death
:
but
when
Saul
had
use
of
a
Witch
for
his
lust
,
he
himselfe
goeth
to
the
Witch
of
Endor
.
In
the
tenth
place
,
Jehu
thought
by
retaining
the
calves
in
Dan
and
Bethel
,
Hee
that
walks
uprightly
,
walks
surely
.
Lastly
,
Iehu
doth
thus
,
and
God
punisheth
Iehu
because
hee
continued
God
will
avenge
the
blood
of
Jezreel
upon
the
house
of
Jehu
,
upon
the
inquiring
into
the
reason
of
it
.
And
he
will
doe
this
upon
the
house
of
Iehu
,
(
that
is
the
third
Question
.
)
What
is
the
house
of
Iehu
?
That
is
his
Posterity
,
The
posterity
of
the
ungodly
,
threaten
the
sinne
of
the
fathers
upon
the
children
,
but
in
the
second
Commandement
.
What
is
thereason
of
this
?
(
That
Commandement
forbiddeth
Images
)
Because
your
superstitious
worshippers
of
all
men
are
strengthened
by
the
tradition
of
their
Fathers
.
Oh
our
Fathers
did
thus
and
thus
,
and
shall
we
be
wiser
then
our
Fore-fathers
?
We
have
now
a
company
of
up-start
men
,
and
they
will
be
wiser
then
their
Ancestors
.
Because
superstitious
worshippers
harden
themselves
so
much
in
that
way
upon
their
Fathers
,
therefore
it
is
,
that
in
that
very
Commandement
against
making
and
worshipping
of
Images
,
God
threatneth
to
visite
the
sinne
of
the
fathers
upon
the
children
,
and
in
no
other
.
What
,
the
house
of
Iehu
,
after
Iehu
was
dead
?
how
can
this
be
?
Yes
,
Vpon
the
house
of
Jehu
.
The
house
of
Jehu
fareth
the
worse
for
Jehu
.
Those
that
desire
to
raise
and
continue
the
honour
of
their
houses
,
But
why
is
it
The
house
of
Jehu
,
Jehu
the
King
as
in
others
it
is
usual
?
Hereby
God
would
give
a
check
to
Jehu
,
and
bid
him
look
back
upon
the
meannesse
of
his
birth
,
You
whom
God
hath
raised
up
on
high
to
great
honours
and
estates
,
But
what
is
this
,
Yet
a
little
while
?
This
is
to
be
understood
in
reference
to
Jehu
,
Yet
a
little
while
,
and
I
will
avenge
the
blood
of
Jezreel
upon
the
house
of
Jehu
,
and
will
cease
the
Kingdome
of
the
house
of
Israel
.
It
was
a
long
while
before
God
came
upon
the
house
ol
Jehu
,
and
yet
now
he
saith
,
yet
but
a
little
while
,
I
will
stay
but
a
little
longer
ere
I
avenge
the
blood
of
Iezreel
upon
the
house
of
Iehu
.
It
was
now
the
third
generation
since
Iehu
committed
those
sins
,
nay
,
it
will
appeare
that
it
was
above
an
hundred
years
from
the
sinnes
of
Iehu
to
Gods
avenging
the
blood
of
Iezreel
upon
his
house
:
yet
a
little
while
.
Here
is
an
excellent
observation
from
hence
.
That
God
sometimes
commeth
upon
sinners
for
their
old
sins
,
for
sins
committed
a
long
time
agon
:
We
are
verily
guilty
concerning
our
brother
,
therefore
is
this
distresse
come
upon
us
,
and
now
(
saith
Reuben
)
behold
also
his
blood
is
required
.
Looke
to
your selves
you
that
are
young
,
take
heed
of
youthfull
sinnes
,
Youthful
sins
may
prove
to
be
ages
terrors
.
Perhaps
you
think
it
was
a
grat
while
agone
that
you
(
when
you
were
a
young
man
)
were
in
fuch
a
Taverne
,
or
in
such
a
journey
,
and
committed
such
and
such
sins
:
Have
you
repented
for
them
?
Have
you
made
your
peace
with
God
for
them
?
Though
you
were
then
young
,
and
did
not
fear
the
wrath
of
God
to
come
upon
you
;
yet
now
you
are
old
,
the
wrath
of
God
may
come
upon
you
for
sinnes
committed
in
your
Apprentiship
.
A
sinner
of
a
hundred
years
old
shall
be
accursed
.
Yet
a
little
while
.
In
reference
to
the
house
of
Israel
:
Yet
a
little
while
and
I
will
cease
the
Kingdome
of
the
house
of
Israel
:
This
Nation
had
continued
a
pompous
successfull
Nation
(
thoughidolatrous
)
for
about
260.
years
before
the
wrath
of
God
came
upon
it
that
was
here
threatned
.
God
may
come
a
long
time
after
the
flourishing
of
a
Nation
upon
it
in
wayes
of
judgement
.
But
at
length
it
will
prove
but
a
little
while
.
Yes
(
my
brethren
)
it
was
many
yeares
.
Yet
a
little
while
.
Seventy
six
years
is
but
a
little
while
in
Gods
account
.
Againe
,
Yet
a
little
while
.
The
apprehension
of
a
judgement
just
at
hand
is
that
which
will
stir
the
heart
,
and
worke
upon
it
most
.
Yet
a
little
while
,
and
God
will
cause
the
kingdome
to
cease
,
It
is
the
way
of
the
flesh
and
the
divell
to
put
far
from
us
the
evill
day
,
to
make
us
believe
the
day
of
death
is
a
great
way
off
.
But
it
is
the
way
of
God
to
present
things
present
and
reall
;
and
in
this
consisteth
the
efficacy
and
power
of
faith
to
make
things
that
are
to
come
as
if
present
.
to
stir
up
a
King
over
Israel
who
should
cut
off
the
house
of
Ieroboam
that
day
;
but
what
?
(
saith
he
,
he
presently
calleth
back
his
word
)
even
now
:
you
may
think
the
day
a
great
way
off
,
but
it
is
even
now
:
and
therefore
now
come
in
,
return
,
and
repent
.
Oh
sinners
consider
that
your
danger
is
now
,
not
only
in
that
day
of
Christ
,
but
what
?
even
now
,
it
may
be
at
hand
.
Lastly
,
Yet
a
little
while
.
Jeroboam
had
continued
above
forty
yeeres
in
his
sin
,
but
now
Zachariah
his
son
,
upon
whom
this
threatning
was
fulfilled
,
continued
but
six
moneths
,
perhaps
he
thought
to
escape
as
long
as
his
father
.
No
,
God
suffereth
some
sinners
to
continue
long
,
And
I
will
cause
to
cease
the
Kingdome
of
Israel
.
Kingdomes
,
But
here
is
some
instruction
in
the
elegancy
of
the
word
.
I
will
cause
to
cease
.
It
is
a
Metaphor
(
according
to
some
)
taken
from
instruments
that
a
man
makes
use
of
for
a
while
,
and
when
hee
hath
done
with
them
,
either
hangs
them
up
against
a
wall
and
regards
them
no
more
,
or
else
bringeth
them
to
the
fire
to
be
burned
.
So
saith
God
,
yet
a
little
while
,
and
I
will
cause
to
cease
,
&c.
As
if
he
should
say
,
Indeed
there
was
a
time
wherein
I
had
some
use
of
this
way
,
of
the
rent
between
Judah
and
Israel
,
and
of
this
Kingdome
,
but
I
have
done
with
that
use
,
there
is
an
end
of
it
now
,
the
use
is
over
I
intended
,
&
now
I
will
cause
to
cease
the
Kingdome
,
I
will
take
them
away
,
they
shall
be
to
mee
as
an
instrument
not
to
be
used
any
more
,
or
for
the
Fire
.
When
the
Lord
hath
any
use
of
a
people
,
But
how
and
where
will
God
cause
to
cease
the
Kingdome
of
Israel
?
Vers.
5.
I
will
break
the
bow
of
Israel
in
the
valley
of
Jezreel
.
By
breaking
the
bow
,
is
here
meant
the
blasting
and
bringing
to
nothing
all
the
strength
of
their
warlike
power
,
all
their
Armes
and
Ammunition
,
for
the
bow
was
a
great
warlike
instrument
in
these
dayes
,
therefore
in
Psal.
46.
9.
He
makes
wars
to
cease
,
he
breaks
the
bow
,
and
cutteth
the
spear
in
sunder
,
&c.
But
here
,
by
breaking
the
bow
,
there
is
something
more
,
it
is
not
onely
mentioned
because
the
bow
is
a
warlike
instrument
,
but
there
is
some
particular
reason
why
the
bow
is
instanced
here
,
and
that
is
this
,
because
whereas
Jehu
did
many
memorable
things
in
his
warlike
affairs
,
yet
none
more
then
that
he
did
by
his
bow
.
Mark
that
place
,
2
King
.
9.
24.
And
Iehu
drew
a
bow
with
his
full
strength
,
and
smote
Jeroboam
between
his
arms
,
and
the
arrow
went
out
at
his
heart
,
&c.
So
that
the
victory
that
Jehu
got
ever
the
two
Kings
of
Israel
and
Iudah
,
was
by
the
Bow
especially
.
What
observe
we
from
hence
?
That
wherein
wicked
men
have
been
most
prosperous
and
succesful
,
Againe
,
Breake
the
bow
,
blast
all
the
power
of
their
Ammunition
.
Carnal
hearts
trust
much
in
their
warlike
weapons
,
The
Lord
of
Hosts
,
(
and
he
delighteth
much
in
this
title
)
First
,
because
God
hath
not
only
the
power
over
Ammunition
and
all
Warlike
weapons
,
so
as
they
cannot
be
used
but
by
him
:
But
secondly
,
because
when
they
are
used
,
they
can
have
no
successe
at
all
but
by
him
;
and
so
the
Lord
is
the
Lord
of
Hosts
in
a
peculiar
sense
:
Hee
is
the
great
Generall
of
all
Armies
,
more
then
all
other
Generalls
,
for
the
successe
of
all
dependeth
upon
him
.
My
brethren
,
why
then
need
the
Church
of
God
feare
the
strength
of
weapons
,
the
Bow
,
the
Cannon
,
or
all
the
Ammunition
of
the
enemies
of
the
Church
,
Esa.
54.
17.
Behold
(
saith
God
)
I
have
created
the
smith
that
bloweth
the
coals
in
the
fire
,
and
bringeth
forth
an
instrument
for
his
worke
,
and
I
have
created
the
water
to
destroy
.
No
weapon
that
is
formed
against
thee
shall
prosper
.
What
need
the
Church
fear
then
?
God
breaks
the
bow
when
he
pleaseth
:
For
as
God
hath
a
providence
over
all
the
things
in
the
world
,
so
there
is
a
specialty
of
providence
of
God
to
order
Battels
,
to
give
the
victory
,
not
to
the
strong
,
or
to
the
multitude
,
but
sometimes
to
the
weak
and
few
,
even
as
hee
pleaseth
.
And
therefore
hee
is
the
Lord
of
Hosts
,
because
though
his
providence
is
generall
over
all
creatures
,
yet
there
is
a
specialty
of
providence
of
God
in
warlike
affairs
.
But
what
was
this
valley
of
Jezreel
?
It
is
worthy
our
time
to
enquire
after
this
valley
of
Jezreel
,
wherein
God
will
break
the
bow
of
Israel
.
There
were
two
places
called
Jezreel
,
the
one
belonging
to
Iudah
,
Iosh.
15.
the
other
belonging
to
Israel
,
Iosh.
17.
16.
&
Chap.
19.
18.
Iezreel
was
a
fruitfull
valley
,
ten
miles
long
,
and
by
it
there
was
a
famous
City
built
,
which
was
in
Ahabs
time
the
principall
seate
,
the
Metropolis
of
the
Kingdom
,
and
there
was
a
glorious
tower
in
it
,
&
from
thence
they
might
see
over
Galilee
and
over
Iordan
.
Now
there
were
two
great
Cities
that
belonged
to
the
tenn
Tribes
,
Samarea
and
Iezreel
,
as
we
in
England
have
two
principall
Cities
,
London
and
Yorke
.
But
this
Iezreel
was
the
most
fortified
,
in
which
they
put
a
great
deale
of
confidence
,
yet
God
saith
here
,
He
will
break
the
bow
of
Israel
in
the
valley
of
Iezreel
.
That
is
,
there
by
that
City
in
that
place
,
that
they
accounted
the
great
strength
of
their
Kingdom
,
there
he
would
break
the
bow
of
Israel
.
Fortified
Cities
cannot
help
when
God
cometh
out
against
a
people
.
All
thy
strong
holds
shall
be
like
fig-trees
with
the
first
ripe
figs
;
if
they
be
shaken
,
they
shall
fall
into
the
mouth
of
the
eater
.
You
shall
with
the
least
wind
like
the
first
ripe
figs
sall
off
,
all
your
strong
holds
shall
doe
so
.
Yea
,
ver.
13.
Thy
people
in
the
midst
of
thee
are
women
,
the
gates
of
thy
land
shall
be
set
wide
open
to
thine
enemies
,
the
fire
shall
devourthy
bars
.
You
see
what
the
valley
of
Iezreel
is
,
&
the
meaning
of
it
.
But
why
will
God
breake
the
bow
of
Israel
in
the
valley
of
Jezreel
?
There
are
these
two
reasons
for
it
.
1.
Because
God
would
deale
with
this
people
of
Israel
,
as
Judges
deale
with
Malefactors
;
they
will
hang
them
up
there
where
the
fact
was
committed
,
as
wee
see
some
hanged
up
in
Chains
neer
to
the
City
,
at
or
about
the
place
where
their
villany
was
done
.
So
in
Jezreel
was
shed
the
blood
of
Jezebel
,
and
the
blood
of
the
70.
sons
of
Ahab
,
and
the
blood
of
Jehoram
,
and
there
will
God
break
the
bow
.
Hence
it
is
that
guilty
consciences
are
many
times
afraid
to
goe
neere
to
the
places
where
they
have
committed
wickedness
,
because
their
consciences
will
fly
in
their
faces
,
for
feare
God
should
come
upon
them
in
the
place
where
the
fact
was
done
.
But
further
,
Even
in
that
place
wherein
a
kingdom
shall
most
glory
,
Nah.
3.
8.
Art
thou
better
then
populous
No
,
that
was
scituate
among
the
rivers
,
that
had
the
waters
round
about
it
,
whose
rampant
was
the
sea
,
&
her
wall
was
from
the
sea
?
Mark
,
a
people
just
like
England
in
this
case
:
what
we
overcome
by
the
Enemie
?
we
that
have
the
Seas
for
our
Wall
,
and
such
a
multitude
of
people
amongst
us
?
These
have
been
&
are
the
two
pleas
that
England
hath
for
her selfe
,
because
our
people
are
many
,
and
we
have
the
seas
for
a
wall
:
But
art
thou
better
then
populous
No
?
yet
was
she
carryed
away
,
she
went
into
captivity
,
&c.
vers.
10.
Thus
the
Prophet
pleadeth
with
them
.
But
further
,
These
trusted
in
Jezreel
,
they
seemed
to
scorn
the
Prophet
What
,
the
kingdome
of
Israel
cease
,
what
thinke
you
of
Jezreel
,
such
a
strong
place
as
that
?
just
as
we
should
say
,
what
,
an
Enemy
come
to
us
what
say
you
to
London
,
a
brave
City
,
a
strong
City
?
what
say
you
to
the
Ammunition
,
to
the
Militia
,
to
the
strength
that
is
there
?
Are
they
not
able
to
resist
all
that
can
come
against
it
?
Have
we
cause
to
feare
danger
?
It
is
true
,
the
kingdom
hath
cause
to
bless
God
for
London
,
and
London
hath
not
yet
been
the
valley
of
Jezreel
,
but
an
Israel
,
the
strength
of
the
Lord
,
&
hath
prevailed
with
God
,
as
an
instrument
:
&
therefore
we
blesse
God
for
that
we
have
had
.
But
yet
let
us
not
trust
in
that
we
have
,
for
even
in
London
,
in
the
valley
of
Jezreel
the
bow
may
be
broken
,
and
God
knows
how
to
bring
things
about
so
as
to
make
the
Ammunition
of
London
to
be
broken
in
pieces
,
and
turned
against
themselves
:
Oh
therefore
do
not
trust
here
.
Only
let
it
be
your
care
you
of
this
City
of
London
that
you
prove
not
the
valley
of
Jezreel
,
and
then
we
shall
do
well
enough
,
our
bow
shall
not
be
broken
.
What
attempts
have
there
been
to
have
made
London
by
this
time
the
valley
of
Jezreel
,
that
is
a
scattered
vally
,
to
have
brought
divisions
in
this
City
,
that
it
might
be
a
scattered
people
;
&
wo
to
the
kingdom
if
this
had
bin
effected
,
better
these
men
had
never
bin
born
then
that
they
should
have
had
success
in
that
horrid
enterprise
.
Oh
London
now
the
blessing
of
God
is
over
you
!
the
meanes
of
grace
abundantly
among
you
.
The
eys
of
the
kingdom
are
upon
you
;
take
heed
you
be
bee
not
the
valley
of
Iezreel
,
The
Third
Lecture
.
Hosea
.
1.
6.
7.
And
she
conceived
again
and
bare
a
daughter
,
Iune
6.
1641
and
God
said
unto
him
call
her
name
Loruhamah
:
for
I
will
no
more
have
mercy
upon
the
house
of
Israel
,
but
I
will
utterly
take
them
away
.
But
I
will
have
mercy
upon
the
house
of
Judah
,
and
will
save
them
by
the
Lord
their
God
,
&
will
not
save
them
by
bow
,
nor
by
sword
,
nor
by
ba●tell
,
by
horses
,
nor
by
horsemen
.
COncerning
Hosea's
first
son
,
the
last
day
.
Shee
conceived
again
.
This
conception
sets
out
also
the
estate
of
Israel
in
regard
of
her
sin
and
misery
:
Sin
it
is
fruitful
,
and
what
bringeth
it
forth
?
Parents
bring
forth
a
likeness
to
themselves
,
and
so
doth
sin
;
and
what
is
that
?
Nothing
but
ruine
&
misery
.
This
second
child
it
is
a
daughter
,
it
noteth
the
weaknes
of
the
state
of
the
ten
Tribes
at
this
time
,
they
were
grown
to
be
effeminate
in
regard
of
their
lust
,
and
the
basenes
of
their
spirits
,
and
in
regard
of
their
strength
also
they
were
like
the
female
sex
.
There
are
3.
estates
of
the
people
signified
by
the
3.
K.
15.
ver.
9.
to
the
19.
where
you
may
read
their
wofull
sedition
;
for
Zach●riah
reigned
but
6.
months
,
&
then
Shallum
sle●
him
,
&
reigned
in
his
stead
,
and
he
reigned
but
one
month
,
for
Menah●●
came
&
smote
Shallum
&
slew
him
,
&
reigned
in
his
stead
:
So
here
was
nothing
but
murthers
and
seditions
amongst
them
.
A
scattered
people
.
The
2.
state
of
the
people
of
Israel
was
their
weake
condition
that
they
were
brought
unto
,
signified
by
this
daughter
;
and
the
history
of
that
you
have
from
v.
16.
of
that
Ch.
onwards
,
where
when
Pul
the
K.
of
Assyria
came
against
Israel
,
Menahem
presently
yeelded
to
him
what
hee
would
have
,
giveth
him
IOCO
.
talents
of
silver
to
go
from
him
,
&
so
layeth
a
taxation
upon
the
people
for
it
.
Here
they
were
brought
to
a
very
low
&
weak
condition
.
And
afterwards
this
K.
of
Assyria
cometh
again
,
and
carryeth
part
of
them
into
captivity
.
The
3.
child
was
Loammi
,
and
the
history
of
the
state
of
the
people
signified
by
that
you
have
in
2
K.
17.
6.
where
they
were
fully
caryed
away
,
&
wholy
rejected
for
ever
:
And
because
they
were
a
little
before
that
time
grown
up
to
some
strength
more
then
formerly
,
therefore
this
last
was
a
son
.
We
are
now
to
speak
of
the
second
.
She
conceived
again
and
bare
a
daughter
.
From
that
interpretation
I
have
given
of
it
,
to
note
the
weaknesse
and
effeminacy
of
the
state
of
the
people
at
this
time
,
a
little
before
their
ruine
;
The
observation
from
thence
is
this
,
When
the
manliness
,
Even
when
their
men
shall
be
as
women
,
When
the
King
of
Assyria
came
to
them
,
they
yeeelded
to
any
termes
he
would
appoint
,
to
give
him
any
thing
he
would
demand
;
and
when
the
taxes
were
laid
upon
the
people
,
they
enquired
not
whether
they
were
just
or
no
,
but
meerly
for
their
peace
&
safety
they
yeeld
.
We
must
take
heed
of
bringing
our selves
into
trouble
,
we
were
better
pay
this
then
venture
the
loss
of
all
,
we
must
not
displease
those
that
are
above
us
,
we
know
not
what
hard
things
may
follow
;
it
is
our
wisedome
,
though
things
are
hard
,
and
we
complain
the
taxations
are
heavy
,
yet
to
suffer
something
,
they
had
rather
have
a
little
though
with
basenesse
,
then
venture
any
thing
for
further
peace
and
liberty
for
themselves
and
their
posterity
.
2.
The
eff●mina●enesse
of
their
sp●rits
were
shewne
in
this
,
that
they
were
willing
to
bow
downe
their
necks
to
submit
to
the
government
of
most
vile
murtherers
,
without
any
enquiry
after
them
,
or
taking
any
course
or
way
at
all
to
finde
out
their
murthers
and
wickednesse
.
Zecharia
was
slain
by
Shallum
,
then
commeth
Menahem
and
hee
killed
Shallum
,
after
Menahem
,
raigned
Pekahiah
,
and
against
him
conspired
Pekah
the
sonne
of
Remaliah
,
and
smote
him
in
Samaria
,
and
with
him
killed
50.
men
,
and
reigned
in
his
roome
,
then
cometh
Hoshea
the
sonn
of
Elah
,
and
he
made
a
conspiracy
against
Pekah
,
and
slew
him
,
and
reigned
in
his
stead
.
Here
were
murtherers
upon
murtherers
,
and
yet
the
people
all
this
while
bow
down
their
necks
,
and
looke
not
after
these
things
:
They
have
gotten
power
in
their
hands
,
and
we
must
take
heed
of
looking
so
high
,
to
enquire
after
things
that
are
above
us
,
and
it
is
ill
displeasing
of
them
,
we
were
better
a
great
deale
be
quiet
and
hold
our
peace
,
&
say
nothing
,
than
to
enquire
after
such
high
matters
as
those
are
;
and
so
they
let
all
goe
,
and
bowed
their
necks
to
the
yoke
,
and
by
no
meanes
such
horrible
guil
of
murthers
must
be
questioned
,
because
the
murtherers
had
got
power
in
their
hands
.
Their
cowardly
timerous
spirits
were
much
like
the
temper
of
Issachar
,
we
read
of
Gen.
49.
15.
Isachar
is
a
strong
asse
couching
down
between
two
burthens
,
he
saw
that
rest
was
good
,
and
the
land
that
it
was
pleasant
,
and
he
bowed
his
shoulders
to
bear
,
&
became
a
servant
unto
tribu●e
.
And
when
mens
spirits
are
effeminate
in
regard
of
the
civill
state
,
they
quickly
grow
so
in
regard
of
their
consciences
and
religion
too
.
Purity
of
religion
in
the
Church
cannot
stand
long
with
slavery
admitted
in
the
State
.
We
read
Rev.
4.
7.
of
4.
Ages
of
the
Church
set
out
by
four
living-creatures
:
the
3.
living-creature
the
Text
saith
,
had
the
face
of
a
man
,
and
that
was
to
note
the
state
of
the
Church
in
the
time
of
reformation
,
they
began
then
to
be
of
manly
spirits
,
&
to
cast
off
that
yoke
of
bondage
that
was
before
upon
them
,
to
enquire
after
what
liberty
God
had
granted
to
them
.
Not
then
like
those
we
read
of
,
Isa.
51.
23.
that
would
bow
down
to
such
as
would
say
to
their
soules
,
Bow
downe
that
we
may
goe
over
them
.
This
(
my
brethren
)
hath
been
the
condition
of
many
of
us
;
there
hath
bin
that
effeminateness
of
spirit
in
us
,
that
we
have
bowed
down
our
necks
,
yea
,
our
souls
to
those
that
would
go
over
us
;
yea
,
(
as
it
is
there
in
51.
Isa.
)
they
made
themselves
the
very
street
to
them
that
went
over
them
,
their
very
consciences
were
trampled
upon
by
the
foot
of
pride
,
and
all
for
the
enjoyment
of
a
little
outward
accomodation
in
their
estates
,
in
their
shops
,
and
in
their
trading
,
Oh
they
must
not
venture
these
,
rather
yeeld
to
any
thing
in
the
world
.
And
truly
we
were
afraid
not
long
since
that
God
was
calling
us
by
the
name
of
this
daughter
Loruhamah
,
in
regard
of
our
effeminateness
of
spirit
,
that
the
Lord
was
departing
from
our
nation
.
But
blessed
be
God
that
now
here
hath
begun
to
be
a
rising
of
spirit
among
us
,
especially
among
our
worthies
in
Parliament
,
and
their
warmth
,
vigour
,
&
life
,
hath
put
warmth
,
vigour
,
spirit
,
and
life
,
into
the
whole
Kingdome
.
Now
our
Kingdom
will
never
bow
downe
and
submit
their
Consciences
,
to
smite
Israel
,
that
they
shall
be
as
a
reed
shaken
with
the
wind
:
and
then
he
would
root
them
out
of
this
good
land
which
hee
gave
to
their
Fathers
.
If
this
judgement
be
upon
England
that
our
spirits
be
shaken
as
a
reed
with
the
winde
,
that
wee
bow
and
yeeld
to
any
thing
in
a
base
way
,
the
next
may
justly
follow
that
the
Lord
may
root
us
out
of
this
good
Land
.
As
it
was
with
Israel
before
their
destruction
,
they
grew
effeminate
,
so
it
was
with
Judah
too
before
theirs
,
Isa.
3.
3.
when
God
intended
judgment
against
them
,
you
may
observe
there
that
He
took
away
the
mighty
man
&
the
man
of
war
,
the
prudent
and
the
ancient
,
the
Captain
&
the
honourable
man
&
the
Counseller
.
men
of
truly
noble
spirits
were
taken
away
,
their
Nobles
became
to
be
vile
and
sordid
,
&
to
yeeld
to
any
humors
and
lusts
,
then
they
were
neer
the
ruine
;
and
ver.
12.
the
Text
saith
women
rule
over
them
;
for
women
that
have
many
spirits
to
rule
is
no
judgment
at
all
;
but
for
women
of
revengeful
spirits
to
rule
over
a
nation
is
a
most
fearful
judgment
.
But
so
much
of
the
first
,
that
it
is
a
daughter
that
is
here
born
to
Hosea
.
What
is
this
daughters
name
?
Call
her
name
Loruhamah
?
Non
dilecta
,
so
some
,
Non
misericordiam
consecuta
,
so
others
,
both
come
to
one
,
either
not
beloved
,
or
one
that
hath
not
obtained
mercy
,
for
Gods
mercy
proceedeth
from
his
love
.
I
will
no
more
have
mercy
.
I
will
add
no
more
mercy
;
But
I
will
utterly
take
them
away
.
Tollendo
tollam
;
so
turned
by
some
,
In
taking
them
away
I
will
take
them
away
;
Levaho
levando
,
so
others
,
I
will
lift
them
up
,
that
I
may
cast
them
down
so
much
the
more
dreadfully
.
The
old
Latin
hath
it
thus
,
Obliviscendo
obliviscor
,
forgetting
I
will
forget
.
And
this
was
upon
a
mistake
of
the
Hebrew
word
,
because
there
is
little
difference
in
the
Hebrew
,
between
the
word
that
signifieth
to
to
forget
,
and
that
which
signifieth
to
take
away
.
The
70.
setting
my selfe
against
them
,
I
will
set
my selfe
against
them
.
Well
the
name
of
the
child
must
bear
this
upon
it
,
that
God
will
have
no
more
mercy
upon
them
.
Hence
then
first
.
Sometimes
the
very
children
of
families
,
and
in
a
kingdom
do
bear
this
impression
upon
them
,
that
God
will
have
no
mercy
upon
this
family
,
upon
this
kingdome
.
One
may
(
my
brethren
)
read
such
an
impression
upon
the
children
of
many
great
families
in
this
Kingdome
,
It
was
not
long
since
that
we
might
,
Secondly
,
Call
her
name
Loruhamah
,
for
I
will
no
more
have
mercy
upon
the
house
of
Israel
.
There
is
a
time
when
God
will
not
have
mercy
upon
a
kingdome
or
upon
a
particular
people
.
Gather
your
seves
together
,
oh
nation
not
worthy
to
be
beloved
,
before
the
decree
come
forth
.
There
is
a
time
for
the
decree
to
come
forth
against
a
kingdome
,
when
God
will
not
be
intreated
;
a
time
when
though
Noah
,
Job
,
and
Daniel
should
stand
before
him
,
yet
he
will
not
be
intreated
,
though
they
cry
,
cry
●arly
,
cry
aloud
,
cry
with
teares
,
cry
with
fasting
,
yet
God
will
not
be
intreated
.
Gods
mercy
is
precious
,
and
he
will
not
let
it
run
out
to
waste
,
he
will
not
be
prodigal
of
it
,
a
time
wherein
God
will
say
,
A
time
there
is
likewise
for
God
to
say
against
particular
persons
,
he
wil
not
have
mercy
upon
them
,
Goc
and
preach
the
Gospel
,
he
that
believeth
shall
be
saved
,
he
that
believeth
not
shall
be
damned
.
A
quick
worke
God
makes
many
times
in
the
effects
of
mercy
.
Yet
3.
I
will
not
have
mercy
:
This
is
pronounced
as
the
most
dreadfull
judgment
.
What
,
not
have
mercy
upon
them
?
then
indeed
is
a
State
or
a
Kingdom
in
a
dreadful
condition
,
when
God
shall
say
of
them
that
he
will
not
hve
mercy
.
Wo
to
you
(
saith
the
Lord
)
when
I
depart
from
you
,
wo
then
to
you
when
my
mercy
is
for
ever
gon
,
then
all
judgments
&
miseries
must
needs
flow
in
upon
a
nation
,
or
a
particular
soul
;
when
the
Sea-bank
is
broken
up
,
then
the
waves
will
all
flow
in
.
Isa.
56.
9.
All
you
beasts
of
the
field
come
to
devour
,
yea
,
all
you
beasts
in
the
forrest
,
why
what
is
the
matter
?
His
watchmen
are
blind
,
&c.
I
argue
thus
from
thence
,
if
the
prudence
of
the
watch-men
being
taken
away
which
should
stop
misery
,
then
all
evils
come
flowing
in
upon
a
Nation
.
What
then
if
the
mercy
of
God
that
should
stop
misery
be
taken
away
?
whither
should
the
poore
creature
goe
if
mercy
be
gone
?
to
what
creature
should
it
look
for
help
?
if
it
cryes
to
any
creature
,
the
creature
saith
,
I
can
afford
no
comfort
,
because
God
affordeth
no
mercy
:
what
shall
uphold
the
heart
then
when
it
hath
no
hope
at
all
?
It
must
needs
sink
.
I
will
not
add
mercy
(
saith
God
)
shewing
,
that
what
good
they
had
received
before
it
was
from
his
mercy
,
though
they
would
take
no
notice
of
it
;
well
,
saith
God
,
you
shall
have
no
more
,
you
have
taken
no
notice
that
it
was
my
mercy
that
helped
you
before
,
but
when
my
mercy
is
gone
,
then
you
will
know
it
,
Again
,
I
will
not
adde
mercy
.
God
doth
not
use
to
take
away
his
mercy
fully
from
a
people
or
from
a
soul
:
but
when
mercy
hath
been
shewed
and
abused
,
after
much
mercy
hath
been
received
,
and
that
being
abused
,
then
God
saith
hee
will
not
adde
more
.
You
have
a
parallel
place
to
this
,
Iudg.
10.
16.
I
will
deliver
you
no
more
,
saith
God
,
I
have
delivered
you
many
times
,
my
mercy
hath
been
abused
,
I
will
deliver
you
no
more
.
It
is
just
with
God
when
mercy
is
abused
,
that
wee
should
never
know
farther
what
mercy
meaneth
.
Mercy
as
it
is
a
precious
thing
,
so
it
is
a
tender
thing
,
and
a
dangerous
thing
to
abuse
it
.
There
is
nothing
that
more
quickly
works
the
ruine
of
a
people
or
of
a
soule
,
then
abused
mercy
.
But
further
,
I
will
utterly
take
them
away
.
Before
it
was
only
that
they
should
be
scattered
,
the
name
of
the
first
child
before
was
but
Iezreel
,
that
they
should
be
the
scattered
of
the
Lord
;
but
the
2.
is
Loruhamah
,
that
they
shall
have
no
more
mercy
from
the
Lord
.
Iames
Hamilton
,
that
having
been
murthered
by
the
Ks.
means
there
,
he
appeared
to
him
in
a
vision
with
a
naked
sword
drawn
,
and
strikes
off
both
his
arms
,
with
these
words
,
Take
this
before
thou
receive
a
finall
payment
for
all
thy
impieties
,
and
within
24.
hours
2.
of
the
Ks.
sons
dyed
.
God
cometh
to
nations
&
particular
persons
with
a
sword
,
cutteth
off
arms
before
he
takes
their
lives
,
he
commeth
by
degrees
upon
them
.
As
the
Lord
when
he
cometh
in
a
way
of
abundance
of
mercy
,
lesser
mercies
make
way
for
greater
mercies
.
When
Manna
was
rained
down
,
the
dew
ever
came
before
it
:
So
,
lesser
judgments
to
the
wicked
are
forerunners
of
,
and
makers
way
for
greater
judgments
;
first
they
are
parboild
before
they
come
to
be
rosted
in
the
fire
.
Further
,
I
will
not
adde
mercy
to
the
house
of
Israel
.
He
doth
not
say
,
I
will
not
adde
mercy
to
this
or
that
particular
man
of
Israel
,
but
to
the
house
of
Israel
.
A
Multitude
of
sinners
,
with
God
is
no
argument
for
their
escape
of
judgment
.
It
is
a
rule
indeed
with
man
,
Multitudo
peccantium
,
tollit
peccatum
,
Multitude
of
offenders
take
away
their
offences
;
the
drop
of
a
bucket
,
&
as
the
small
dust
of
the
ballance
,
nothing
,
even
lesse
then
nothing
.
And
yet
further
,
No
mercy
upon
the
house
of
Israel
:
Though
it
be
the
house
of
Israel
,
yet
no
mercy
upon
her
.
If
it
were
the
house
of
Pharaoh
it
were
not
so
much
,
You
have
I
knowne
of
all
the
families
of
the
earth
,
therfore
wil
I
punish
you
for
your
iniquities
,
saith
the
Lord
.
As
we
hate
a
Toad
in
our
bosoms
more
then
when
it
is
at
a
further
distance
;
so
God
hateth
sin
in
those
that
are
nearest
to
him
more
than
in
those
that
are
further
off
;
for
God
will
be
sanctified
in
all
those
that
draw
neer
unto
him
.
But
wherefore
is
all
this
that
God
wil
have
no
more
mercy
upon
the
house
of
Israel
?
what
hath
the
house
of
Israel
done
,
that
God
should
be
so
angry
with
it
?
It
is
worth
our
searching
and
enquiring
after
,
why
the
Lord
will
at
this
time
have
no
mercy
upon
the
house
of
Israel
.
It
concerns
our selves
neerly
.
The
first
and
main
reason
is
,
because
of
their
continuance
in
their
false
way
of
worship
,
notwithstanding
all
the
means
that
God
had
used
to
bring
them
off
;
not
only
by
his
Prophets
,
sending
them
again
and
again
to
shew
them
the
evill
of
their
false
worship
in
those
2.
Calves
in
Dan
and
Bethel
,
but
by
most
remarkable
works
of
his
providence
against
them
.
As
for
example
.
The
work
of
God
against
Jeroboam
,
when
hee
was
but
stretching
out
his
hand
against
the
Prophet
that
came
to
denounce
judgement
against
that
Altar
upon
which
he
was
offering
Sacrifice
,
Let
us
take
heed
of
this
,
God
hath
used
,
and
still
doth
use
means
to
bring
us
off
fully
from
all
wayes
of
false
worship
,
not
only
by
sending
his
Ministers
from
time
to
time
to
declaim
against
such
things
,
but
by
wonderful
and
remarkable
works
of
his
providence
towards
England
,
especially
at
this
day
.
Never
had
any
Nation
,
never
had
England
heretofore
more
remarkable
works
of
God
to
draw
them
off
from
all
wayes
of
false
worship
,
to
bring
them
to
worship
God
in
the
right
way
according
to
his
will
.
Now
let
us
tremble
at
this
sentence
;
I
will
not
add
mercy
,
I
will
have
no
more
mercy
.
God
hath
added
mercy
to
us
again
and
againe
from
time
to
time
.
And
now
me
thinks
in
this
work
of
Gods
mercy
,
that
he
is
about
concerning
us
,
Come
and
put
off
thy
ornaments
,
that
I
may
know
what
to
do
with
thee
.
Come
now
and
humble
your selves
that
I
may
know
what
to
do
;
As
if
God
should
say
,
Come
&
give
in
your
last
answer
.
I
will
adde
no
more
mercy
,
consider
not
onely
what
wee
have
done
,
but
what
we
do
,
how
we
have
abused
mercy
,
and
how
wee
doe
now
abuse
present
mercy
;
how
opposite
the
spirits
of
most
are
against
the
work
of
reformation
now
in
hand
,
who
even
say
to
the
Lord
Christ
depart
from
us
,
we
desire
not
the
knowledg
of
thy
ways
.
When
the
people
of
Israel
were
offered
Canaan
,
and
God
bade
them
go
in
and
possesse
it
,
they
were
then
neer
unto
it
;
but
when
they
then
refused
Canaan
,
God
sware
in
in
his
wrath
that
they
should
not
enter
into
his
rest
.
If
ever
a
people
were
offered
Canaan
,
were
offered
the
Ordinances
of
God
in
his
owne
way
,
certainly
wee
are
at
this
time
,
Let
us
tremble
lest
God
(
if
wee
reject
this
mercy
)
should
swear
in
his
wrath
,
I
will
have
no
more
mercy
upon
you
,
and
so
we
prove
to
be
a
Loruhamah
indeed
.
But
a
second
reason
why
this
people
could
have
no
mercy
,
That
it
is
a
most
dangerous
thing
for
a
people
to
forsake
that
government
to
rebell
against
that
civill
government
that
God
doth
set
over
them
.
When
the
people
in
1
Sam.
8.
7.
had
required
a
King
,
and
would
not
be
ruled
by
Judges
any
more
,
saith
the
Lord
to
Samuel
,
They
have
not
rejected
you
,
but
rejected
me
,
that
I
should
not
reigne
over
them
:
A
most
dreadfull
place
,
And
I
confesse
freely
to
you
,
this
one
Text
of
Scripture
was
the
first
Scripture
that
took
impression
upon
my
thoughts
and
heart
about
fearing
to
goe
on
in
a
way
of
Church-government
that
God
had
not
appointed
.
For
thus
my
thoughts
reasoned
;
What
is
God
so
provoked
against
a
people
that
will
reject
but
a
Civill
government
,
a
government
that
hee
hath
appointed
,
that
specially
concernes
but
the
outward
man
?
Then
if
it
proves
that
God
hath
appointed
any
government
in
a
Church
,
And
going
yet
further
upon
search
,
finding
that
though
we
have
not
a
civill
government
appointed
by
God
as
the
Jewes
had
,
yet
for
the
Church
state
,
wee
have
one
appointed
even
by
God
himself
.
And
reason
there
must
be
for
it
:
for
whatsoever
hath
a
speciall
efficacy
upon
the
heart
,
must
have
a
spirituall
rule
for
the
warrant
and
direction
.
Indeed
prudence
and
reason
is
enough
for
the
ordering
of
things
that
concern
the
outward
man
,
except
God
will
come
in
with
his
owne
institution
.
But
when
it
cometh
to
the
ordering
of
the
heart
,
and
there
is
a
spirituall
efficacy
expected
(
as
in
all
Church
ordinances
there
must
be
)
and
that
authority
by
which
they
are
executed
giveth
a
great
influence
into
them
,
now
nothing
can
goe
beyond
its
principle
,
therefore
it
must
have
a
divine
institution
to
give
it
its
efficacy
.
It
may
here
be
demanded
,
whether
hat
not
God
appointed
over
us
a
particular
civill
government
as
he
did
over
the
Jews
?
That
our
government
and
all
lawfull
government
of
other
Nations
is
appointed
by
God
,
Aliens
,
and
strangers
from
the
Common-wealth
of
Israel
;
It
was
meant
of
the
Church
state
.
There
was
such
a
kind
of
Paedagogy
under
the
Law
,
that
the
Church
and
State
were
involved
in
one
,
for
Christ
would
be
the
head
of
the
Church
and
Common-wealth
too
,
and
appoint
them
lawes
;
And
so
their
government
was
imediately
from
heaven
.
Now
for
us
.
That
we
should
have
a
government
according
to
the
rules
of
wisdome
and
justice
;
that
indeed
is
appointed
by
God
.
God
would
have
us
have
a
government
;
But
he
leaveth
the
ordering
of
that
government
to
generall
rules
of
prudence
and
justice
.
So
that
now
it
is
lawfull
for
any
Kingdome
or
Country
to
agree
together
,
and
according
to
the
rules
of
wisdom
and
justice
,
to
appoint
what
government
they
wil
,
as
whether
it
shall
be
a
Monarchy
,
or
an
Aristocracy
,
or
a
Democracy
,
and
to
limit
this
according
to
Covenant
of
agreement
,
as
whether
that
the
fundamentall
power
shall
be
wholly
put
out
,
or
any
part
reserved
,
how
farre
this
or
that
Man
,
Though
those
men
be
in
authority
,
yet
it
is
no
resisting
of
authority
at
all
,
not
to
do
what
they
would
have
.
Yea
though
the
thing
be
lawfull
they
would
have
,
yet
if
it
be
not
according
to
the
law
of
the
kingdom
,
to
the
first
agreement
,
I
may
be
bound
by
the
rules
of
prudence
to
save
my selfe
;
but
it
is
not
authority
that
binds
me
to
obey
out
of
conscience
:
For
we
must
of
necessity
distinguish
between
men
in
authority
,
and
the
authority
of
those
men
.
Wherefore
so
long
as
wee
seeke
but
to
keepe
authority
in
the
right
channell
,
that
it
flows
not
over
the
banks
,
we
cannot
be
charged
for
resisting
the
government
God
hath
set
over
us
,
though
we
do
not
obey
the
wills
of
those
who
are
set
over
us
,
and
therefore
there
is
no
cause
that
we
should
fear
,
that
God
should
say
to
England
upon
this
ground
,
Loruhamah
,
hee
will
have
no
mercy
.
To
proceed
.
But
I
will
have
mercy
upon
the
house
of
Judah
.
The
people
of
Israel
they
might
say
,
Hosea
thou
art
a
Preacher
indeed
,
what
preach
nothing
but
judgment
,
nothing
but
wrath
,
to
be
utterly
taken
away
?
Is
there
no
mercy
at
all
?
Is
not
God
a
mercifull
God
?
Yes
saith
the
Prophet
,
though
you
be
taken
away
,
God
knoweth
how
to
glorifie
his
mercy
;
he
hath
others
that
he
can
make
to
be
objects
of
his
mercy
though
you
be
destroyed
.
From
whence
first
you
see
that
though
God
utterly
reject
some
,
But
2.
I
will
have
mercy
upon
the
house
of
Judah
.
God
will
alwayes
have
a
Church
,
he
will
never
destroy
his
Church
at
once
,
the
Lord
loveth
publique
worship
in
the
world
:
Though
he
will
utterly
take
away
the
house
of
Israel
,
yet
he
will
have
mercy
upon
the
house
of
Judah
.
Again
,
Israel
might
say
,
what
will
not
God
be
mercifull
to
us
?
why
I
pray
you
what
doth
Judah
get
by
her
worshipping
of
God
in
that
which
you
say
is
the
only
right
way
?
Judah
indeed
keepeth
her selfe
to
Ierusalem
,
keepeth
her selfe
to
worship
in
the
Temple
,
but
what
doth
she
get
by
it
?
for
ought
we
see
Iudah
is
in
as
hard
an
estate
,
and
in
as
low
a
condition
as
we
(
nay
as
we
shall
see
afterward
,
Iudah
was
in
a
lower
condition
than
Israel
,
)
and
certainly
such
kind
of
expressions
as
these
they
would
be
ready
to
have
against
the
Prophet
.
Well
,
saith
God
,
let
Iudah
be
what
she
will
,
I
will
have
mercy
upon
her
.
Though
carnal
hearts
,
when
they
look
upon
the
low
condition
of
the
true
worshippers
of
God
,
There
shall
a
time
come
(
saith
God
,
Mal.
3.
18.
)
that
you
shall
returne
and
discerne
between
the
righteous
,
and
the
wicked
,
between
him
that
feareth
God
and
him
that
feareth
him
not
.
I
will
not
have
mercy
upon
Israel
,
but
I
will
have
mercy
upon
Iudah
.
Fourthly
,
Judah
had
at
this
time
many
grosse
and
fearful
evils
amongst
them
,
yea
scarcely
delivered
from
Sodomy
;
it
will
aske
a
great
deale
of
time
to
shew
you
the
state
of
Judah
in
regard
of
the
horrible
wickednesse
that
was
in
it
,
yet
God
saith
,
I
will
have
mercy
upon
the
house
of
Iudah
.
What
is
the
reason
of
this
?
Because
though
Iudah
had
many
grosse
evils
,
yet
Iudah
kept
to
the
right
way
of
worshipping
God
,
kept
to
Ierusalem
,
to
the
Temple
;
so
farre
they
kept
the
worship
of
God
pure
.
Hence
we
see
,
God
will
favour
a
people
exceeding
much
,
But
this
(
you
will
say
)
seemes
to
contradict
what
you
said
before
,
for
you
said
,
the
nearer
any
are
to
God
,
the
more
he
hates
their
sinnes
,
and
the
sins
of
those
that
make
a
shew
of
worshipping
God
in
a
pure
manner
,
are
worse
than
the
sins
of
others
.
It
is
true
,
But
as
their
relation
to
God
in
the
nearnesse
of
his
worship
,
is
an
aggravation
of
their
sins
,
so
their
relation
to
God
is
a
foundation
of
their
hope
of
mercy
from
God
.
How
is
this
?
It
makes
their
sin
indeed
worse
,
Israel
:
Iudah
indeed
was
punished
,
but
yet
Iudah
had
mercy
at
last
,
but
(
saith
God
)
I
will
have
no
more
mercy
upon
the
house
of
Israel
,
but
will
utterly
take
them
away
.
Fiftly
,
had
prevailed
a
little
before
against
Iudah
;
for
if
you
read
in
2
King
.
14.
12.
you
shall
finde
that
Iudah
was
put
to
the
worst
before
Israel
,
the
Text
saith
,
They
fled
every
man
to
their
Tents
,
and
Iehoash
the
King
of
Israel
took
amaziah
King
of
Iudah
,
and
came
to
Ierusalem
,
and
brake
down
the
walls
of
Ierusalem
,
from
the
gates
of
Ephraim
to
the
corner
gate
,
four
hundered
cubits
:
And
he
took
al
the
gold
and
silver
,
and
all
the
vessels
that
were
in
the
house
of
the
Lord
,
and
in
the
treasures
of
the
Kings
house
,
and
hostages
,
and
returned
to
Samariah
.
And
this
was
but
a
little
before
this
time
,
Israel
had
thus
prevailed
against
Iudah
,
and
brought
Iudah
under
,
yet
now
saith
God
,
I
will
have
mercy
upon
Iudah
but
not
upon
Israel
.
What
should
we
note
from
hence
?
God
sometimes
sheweth
mercy
to
poor
afflicted
ones
,
and
yet
rejecteth
those
that
are
greater
&
enjoy
more
prosperity
in
the
world
.
Many
that
are
poor
people
,
will
leave
in
the
middest
of
thee
an
afflicted
and
poor
people
,
and
they
shall
trust
in
the
name
of
the
Lord
.
God
lookes
not
at
the
brave
and
gallant
ones
of
the
world
,
but
at
the
poor
and
afflicted
ones
,
and
they
shal
trust
in
the
name
of
the
Lord
.
We
must
not
then
judge
at
the
happiness
of
men
according
to
their
successe
in
the
world
:
For
you
may
now
be
delivered
,
and
others
kept
under
affliction
,
yet
afterwards
you
may
be
rejected
,
and
the
others
received
unto
mercy
.
Further
,
Here
we
may
learn
how
impartial
the
Ministers
of
God
ought
to
be
in
their
work
,
It
was
for
this
that
God
said
he
had
made
the
Priest
and
the
Levite
contemptible
and
base
before
all
the
people
:
Why
?
because
they
were
partial
in
the
Law
,
Malac.
2.
9.
7.
I
wil
have
no
more
mercy
upon
Israel
,
but
I
wil
shew
mercy
to
Judah
.
To
aggravate
the
misery
of
Israel
,
God
manifesteth
his
mercy
to
Judah
.
Mark
how
God
in
Esay
.
65.
13.
makes
it
a
part
of
his
threatning
against
the
wicked
,
that
he
will
shew
mercy
to
his
servants
:
Behold
,
my
servants
shall
eate
,
but
you
shall
be
hungry
;
my
servants
shall
drink
,
but
ye
shall
be
thirstie
:
Behold
,
my
servants
shall
rejoyce
,
but
ye
shall
be
ashamed
;
Behold
,
my
servants
shall
sing
for
joy
of
heart
,
but
yee
shal
crie
for
sorrow
of
heart
,
&
howle
for
vexation
of
spirit
.
These
[
Buts
]
are
cutting
ones
to
the
heart
of
the
wicked
.
And
observe
it
,
here
is
the
word
[
Behold
]
three
times
used
,
in
setting
out
the
difference
that
God
will
make
between
his
servants
and
the
wicked
,
and
how
God
will
aggravate
the
misery
of
the
wicked
by
shewing
mercy
to
people
,
because
it
is
a
thing
much
to
be
considered
.
A
like
place
you
have
,
Mat.
8.
11.
Many
shal
come
from
the
East
&
West
,
and
shal
sit
down
with
Abraham
,
Isaac
,
and
Jacob
,
but
the
children
of
the
Kingdom
shal
be
cast
out
into
utter
darkness
there
shal
be
weeping
and
gnashing
of
teeth
.
Mark
,
they
shall
gnash
their
teeth
when
they
shal
see
how
they
are
rejected
and
others
received
,
gnash
their
teeth
for
envie
and
vexation
of
spirit
,
for
it
is
a
great
aggravation
of
mens
misery
.
And
is
it
not
fulfilled
this
day
?
How
do
many
bite
their
nailes
and
gnash
their
very
teeth
to
see
the
mercy
that
God
sheweth
to
his
people
in
giving
them
liberty
and
encouragement
in
his
service
,
while
he
casteth
shame
&
contempt
upon
their
faces
,
&
bringeth
them
forth
to
answer
for
their
wickedness
,
and
to
suffer
condigne
punishment
.
Wicked
mens
spirits
vex
at
this
,
it
is
that
which
they
cannot
possibly
beare
,
it
is
that
which
galleth
and
fretteth
the
very
gaul
of
their
heart
to
see
the
mercie
of
God
to
his
people
now
in
these
dayes
;
to
see
such
an
opportunity
as
this
,
to
meet
together
with
this
liberty
to
exercise
our selves
in
the
word
,
when
they
are
caged
up
.
This
they
gnash
and
grind
their
teeth
at
.
It
is
observeable
,
that
which
you
have
in
Acts
22.
21.
Paul
was
speaking
there
a
great
while
to
the
Jews
,
&
they
heard
him
quietly
till
he
came
to
that
word
Depart
,
for
I
wil
send
thee
far
hence
unto
the
Gentiles
;
the
Text
saith
,
they
gave
him
audience
unto
this
word
and
then
they
lift
up
their
voices
,
&
said
,
Away
with
such
a
fellow
from
the
earth
,
for
it
is
not
fit
that
he
should
live
.
What
to
disgrace
us
thus
,
and
to
think
that
the
Gentiles
should
come
to
have
more
mercie
then
we
!
Away
with
such
a
fellow
from
the
earth
.
We
have
such
an
expression
likewise
in
Luke
4.
26.
Our
Saviour
Christ
told
the
Jews
of
the
Widow
of
Sarepta
,
that
Elias
the
Prophet
was
sent
onely
to
her
,
and
that
Naaman
the
Syrian
of
all
the
Lepers
in
Israel
was
cleansed
;
They
of
the
Synagogue
when
they
heard
these
things
,
the
Text
saith
,
They
were
filled
with
wrath
,
and
rose
up
and
thrust
him
out
of
the
Citie
,
and
led
him
to
the
edge
of
the
hill
whereon
their
Citie
was
built
,
that
they
might
cast
him
down
head-long
.
They
were
so
vexed
at
Christs
Sermon
there
,
that
they
could
have
broke
his
neck
as
soon
as
hee
had
done
preaching
.
It
was
at
this
word
,
There
were
many
Widows
in
Israel
in
the
time
of
Elias
,
but
unto
none
of
them
was
Elias
sent
save
unto
the
Widow
of
Sarepta
;
&
many
lepens
were
in
Israel
in
the
daies
of
Elisha
,
and
none
of
them
were
clensed
,
saving
Naaman
the
Syrian
.
The
meaning
is
this
,
Christ
intimated
thus
much
,
that
though
there
were
many
of
the
people
of
Israel
,
yet
the
Lord
would
have
mercy
but
upon
a
few
of
them
;
yea
that
God
would
choose
rather
other
people
to
shew
mercy
to
,
then
themselves
;
at
this
they
were
inraged
.
And
certainly
this
wil
be
the
aggravation
of
the
misery
of
the
damned
in
hell
:
But
yet
further
,
God
saith
,
I
will
have
mercy
upon
the
house
of
Judah
.
Here
is
another
note
very
observable
,
&
much
concerning
our
present
condition
too
.
God
promiseth
to
Judah
mercy
,
after
Israels
rejection
;
yet
if
we
search
the
Scriptures
we
shal
find
that
after
this
promise
both
before
the
rejection
of
Israel
was
executed
,
and
after
the
execution
thereof
;
I
say
,
we
shal
finde
that
even
Judah
was
under
very
sore
afflictions
,
and
a
sad
condition
she
was
put
into
after
this
promise
was
made
.
As
if
you
will
turn
but
to
that
Scripture
(
for
we
must
look
to
one
Scripture
and
compare
it
with
another
.
Pekah
the
Son
of
Remaliah
slew
in
Iudah
an
hundred
and
twenty
thousand
in
one
day
:
We
never
heard
of
such
a
battel
,
such
a
slaughter
,
wee
wonder
when
we
hear
of
five
or
ten
thousand
slain
in
the
field
,
here
we
have
120000.
slaine
,
and
this
was
after
this
promise
that
this
slaughter
was
made
:
yea
&
further
,
[
ver.
8.
]
There
were
besides
carried
captives
200000.
women
,
sons
,
and
daughters
.
yea
further
,
[
ver.
17
]
The
Edomites
came
and
had
smitten
some
of
Iudah
,
and
carried
away
captives
.
And
[
ver.
18.
]
The
Philistims
had
invaded
the
Citties
of
the
Low-country
,
and
of
the
south
of
Iudah
,
and
they
dwelt
there
:
And
ver.
19.
]
it
is
said
,
the
Lord
brought
Iudah
low
,
And
[
ver.
20.
]
it
is
said
that
Tilgath-Pilneser
King
of
Assyria
,
whom
Ahas
had
sent
to
help
him
,
he
came
&
distressed
them
,
but
strengthened
them
not
.
Here
was
Pekah
the
son
of
Remaliah
slayes
120000
,
and
carries
away
captive
200000.
then
there
comes
the
Philistims
and
they
invaded
the
countrey
,
and
then
the
Edomites
they
carried
away
Captives
,
and
God
bringeth
them
low
,
and
then
comes
Tilgath-Pilneser
,
and
he
instead
of
helping
,
distressed
them
.
What
a
case
were
they
in
now
?
yet
this
was
after
this
promise
,
for
this
promise
was
made
to
Judah
in
the
beginning
of
Hosea's
Prophesie
,
for
it
is
ver.
2.
The
beginning
of
the
word
of
the
Lord
by
Hosea
,
and
it
was
before
the
rejection
of
Israel
,
for
it
was
in
the
reigne
of
Ahas
that
Judah
was
brought
into
this
low
condition
,
which
was
about
22.
yeers
before
the
execution
of
the
sentence
against
Israel
,
for
that
was
fulfilled
in
the
sixth
yeere
of
the
reigne
of
Hezekiah
,
which
(
if
you
take
it
from
the
beginning
of
the
reigne
of
Ahaz
,
who
reigned
16.
yeers
)
make
22.
yeers
.
Now
this
promise
to
Iudah
(
as
I
told
you
in
the
beginning
)
was
made
in
the
dayes
of
Vzziah
King
of
Iudah
,
and
of
Jeroboham
King
of
Israel
,
which
was
at
least
76.
yeeres
before
the
rejection
of
Israel
;
and
yet
after
the
making
of
this
promise
,
Judah
you
see
cometh
to
be
in
this
so
sad
a
condition
.
Yea
and
wee
shall
finde
besides
,
that
presently
after
Israels
rejection
,
though
God
had
said
he
would
reject
Israel
,
and
be
mercifull
to
Judah
,
so
that
a
man
would
think
now
that
Iudah
should
come
into
a
better
condition
than
ever
,
yet
see
how
Iudah
was
dealt
with
.
And
for
that
marke
the
2.
king
.
18.
13.
the
Text
saith
that
in
the
thirteenth
yeer
of
Hezekiah
,
Senacherib
king
Assyria
came
up
against
Judah
,
in
the
sixth
yeer
of
Hezekiah
,
as
ver.
10.
and
seven
yeers
after
came
Senacherib
against
Iudah
,
thinking
to
prevaile
against
them
as
they
had
done
before
against
Israel
;
and
then
Hezekiah
was
faine
to
give
him
all
the
silver
that
was
found
in
the
house
of
the
Lord
,
and
in
the
treasures
of
the
Kings
house
;
Yea
the
Text
saith
,
ver.
16.
that
Hezekiah
was
faine
to
cut
off
all
the
gold
from
the
doores
of
the
Temple
of
the
Lord
,
&
from
the
pillars
,
and
to
give
it
to
the
King
of
Assyria
.
Now
the
Lord
keepe
our
Kingdom
,
our
Parliament
from
giving
the
gold
of
the
Temple
doores
in
any
way
of
compliance
with
any
malignant
party
;
that
have
any
evil
eye
at
the
beauty
of
our
Sion
.
Yea
after
Senacherib
had
gotten
this
,
not
content
with
it
,
he
sendeth
Rabshekah
from
Lachish
,
with
a
great
host
against
Ierusalem
.
You
may
see
,
the
adversaries
of
the
Church
are
never
satisfied
,
yeeld
to
them
,
gratifie
them
,
in
what
you
will
,
this
is
the
first
temptation
:
what
will
you
be
so
strict
,
and
rugged
,
and
yeeld
to
them
in
nothing
?
but
if
they
prevaile
with
you
,
to
begin
to
yeeld
,
they
will
never
have
done
,
they
will
still
encroach
upon
you
,
Hezekiah
yeelded
to
Senacherib
,
even
to
take
away
the
gold
of
the
Temple
doores
,
yea
a
little
while
after
he
cometh
againe
with
a
great
host
,
so
that
Hezekiah
said
,
it
was
a
day
of
trouble
and
rebuke
,
Chap.
19.
Nothing
will
quiet
them
but
the
ruine
of
the
Church
,
they
must
needs
have
that
,
Downe
with
it
,
downe
with
it
,
even
to
the
ground
,
nothing
else
will
satisfie
them
.
To
this
low
estate
and
sad
condition
was
Iudah
brought
not
long
after
Israel
was
taken
away
,
and
yet
God
promiseth
mercy
to
Iudah
for
all
this
.
What
shall
we
learne
from
this
?
This
profitable
lesson
for
our
present
condition
,
It
is
a
great
evil
that
proceedeth
from
much
weaknes
of
spirit
and
distemper
of
heart
,
for
people
,
though
God
hath
done
great
things
for
them
,
yet
if
there
come
any
rub
in
the
way
,
and
difficulty
,
any
trouble
,
Oh
now
we
are
gone
,
now
we
are
all
lost
,
now
God
hath
left
us
,
we
hoped
that
there
would
have
come
mercy
,
we
looked
for
light
,
and
behold
darkness
,
now
the
heart
sinketh
,
and
all
is
presently
given
for
gone
.
Know
my
brethren
this
is
an
evil
and
an
unbeleeving
heart
,
an
evil
and
an
unthankful
heart
.
God
hath
indeed
done
great
things
for
us
,
yet
how
ready
are
wee
though
God
be
in
such
a
way
,
a
glorious
way
of
mercy
,
if
we
hear
of
any
difficulty
,
of
any
little
rub
,
any
combining
of
the
adversaries
together
?
we
must
expect
nothing
now
but
blood
,
and
bid
farwel
,
and
adue
to
all
our
peace
;
we
thought
to
have
had
happy
dayes
,
but
now
the
Lord
is
coming
out
against
us
,
and
all
that
is
done
must
be
undone
againe
.
Master
save
me
,
or
else
I
perish
.
Hath
not
God
made
us
walk
upon
the
waves
of
the
sea
all
this
while
?
wrought
as
great
a
Miracle
for
us
in
England
as
he
did
for
Peter
?
Yet
when
a
wave
doth
but
rise
a
little
higher
then
before
,
we
are
so
distressed
in
our
spirits
that
we
can
scarcely
cry
,
Oh
Master
save
us
;
but
we
look
one
upon
another
and
discourage
one
another
hearts
,
and
in
stead
of
crying
unto
God
,
wee
cry
out
one
to
another
in
a
discouraging
way
,
and
so
pine
away
in
our
iniquities
:
Certainly
God
is
exceedingly
angry
at
such
a
demeanour
as
this
,
and
yet
this
is
ordinary
,
both
in
regard
of
nations
,
and
particular
persons
.
Of
nations
:
It
was
so
high
with
Judah
(
for
I
desire
to
keep
as
close
as
I
can
to
the
work
I
am
about
)
though
God
had
made
this
promise
to
Judah
here
,
yet
if
we
look
into
the
7.
Isa.
(
Isaiah
was
contemporary
with
Hosea
&
it
was
not
much
after
the
making
of
this
promise
)
wee
shall
see
how
they
were
troubled
with
fear
;
saith
the
Text
,
When
it
was
told
the
house
of
David
,
saying
,
Syria
is
confederate
with
Ephraim
,
the
heart
of
the
King
of
Judah
,
and
the
heart
of
his
people
were
moved
as
the
trees
of
the
wood
were
moved
with
the
winde
,
they
were
afraid
and
shook
as
the
very
leaves
of
the
tree
shake
,
both
the
king
of
Judah
and
all
the
people
,
Well
,
but
God
speaks
to
the
Prophet
,
in
the
8.
Chap
,
ver.
11.
(
and
it
was
at
this
time
when
they
were
so
troubled
because
of
the
enemies
coming
against
them
)
God
I
say
in
that
Chapter
speaks
to
the
Prophet
,
&
(
saith
the
text
)
he
speakes
with
a
strong
hand
,
saying
,
say
not
ye
,
a
Confederacy
,
a
confederacy
:
Oh
the
King
of
Israel
&
the
king
of
Syria
are
confederate
together
,
what
shal
we
do
?
we
are
undone
,
we
are
lost
for
ever
;
say
not
ye
,
A
confederacy
,
neither
fear
ye
this
fear
,
nor
be
afraid
,
but
sanctifie
the
Lord
of
hosts
himself
,
and
let
him
be
your
fear
.
Thus
God
would
have
his
Saints
do
,
not
when
you
hear
of
confederate
enemies
,
or
any
ill
tidings
abroad
;
Oh
the
papists
are
linked
together
,
&
A
confederacy
,
a
confederacy
:
do
not
say
a
confederacy
,
fear
not
their
fear
,
but
sanctifie
the
Lord
of
hosts
himself
,
&
let
him
be
your
fear
,
and
let
him
be
your
dread
,
&
he
shal
be
for
a
sanctuary
to
you
:
and
mark
the
resolution
of
the
Prophet
afterward
,
ver.
17.
I
will
wait
upon
the
Lord
that
hideth
his
face
from
the
house
of
Jacob
,
and
I
will
looke
for
him
.
Oh
that
this
were
the
disposition
of
our
hearts
!
Take
that
note
away
wi●h
you
,
amongst
many
,
though
you
cannot
remember
all
,
when
you
hear
so
many
rumors
of
fears
and
troubles
,
as
if
all
were
gone
,
and
there
were
now
no
more
hope
,
Let
this
be
your
answer
;
I
will
wait
upon
the
Lord
that
hideth
his
facè
from
the
house
of
Jacob
,
for
God
is
in
a
way
of
mercy
,
and
mercy
certainly
we
shall
have
,
let
us
look
for
it
.
And
for
particular
persons
,
how
ordinary
is
it
though
God
be
in
a
wonderful
gracious
way
of
mercy
towards
them
,
yet
if
they
do
but
feel
their
corruptions
stirring
never
so
little
,
all
is
gone
presently
.
I
was
indeed
in
a
good
way
,
but
God
is
gone
,
Christ
is
gone
,
and
Mercie
is
gone
,
&
all
is
gone
,
surely
God
intendeth
no
thoughts
of
good
to
me
.
Oh
be
not
unbeleeving
,
but
beleeving
;
For
this
is
the
way
of
God
,
though
he
promiseth
great
mercie
,
yet
in
the
meane
time
he
may
bring
into
great
afflictions
.
I
will
not
have
mercy
upon
Israel
,
but
I
will
have
mercy
upon
Judah
,
and
will
save
them
.
For
a
people
to
be
saved
when
others
neare
them
are
destroyed
,
sang
Moses
and
the
children
of
Israel
unto
the
Lord
.
I
will
save
them
.
It
is
the
Lord
that
will
save
them
.
This
is
an
upbraiding
of
Israel
.
Oh
Israel
you
think
to
be
saved
by
your
owne
policy
,
you
have
got
a
fetch
beyond
God
,
you
are
afraid
that
the
people
should
go
up
to
Jerusalem
to
worship
,
therefore
you
have
set
up
the
two
Calves
to
save
your selves
.
Though
carnal
hearts
thinke
,
and
endeavour
to
save
themselves
onely
by
their
own
policie
and
carnall
waies
,
yet
let
Gods
people
know
,
that
they
have
a
stronger
means
to
save
them
then
all
the
policie
in
the
world
.
So
long
as
the
wisdom
,
the
power
,
the
mercy
,
the
faithfulnesse
of
God
is
for
them
,
they
need
no
other
string
to
their
bow
but
that
.
I
will
save
them
by
the
Lord
.
What
is
the
meaning
of
this
?
This
by
Interpreters
is
carried
concerning
Christ
:
That
God
the
Father
promiseth
to
save
by
Christ
.
As
Dan.
9.
17.
we
have
such
an
expression
in
prayer
,
Now
O
Lord
hear
the
prayer
of
thy
servant
for
the
Lords
sake
;
that
is
,
for
Christs
sake
:
So
here
,
God
wil
save
by
the
Lord
;
that
is
,
by
Christ
.
A
sweet
lesson
we
have
from
thence
:
Zach.
9.
11.
By
the
blood
of
thy
Covenant
I
have
sent
forth
thy
prisoners
out
of
the
pit
.
All
the
prisoners
of
Gods
people
ever
since
the
world
began
,
that
have
been
sent
out
of
the
pit
,
it
hath
been
by
the
blood
of
the
covenant
,
by
the
merits
of
Christ
:
and
not
onely
so
,
but
Christ
in
the
administration
of
all
hath
been
the
chiefe
,
he
hath
been
the
Angel
of
Gods
presence
,
that
hath
stood
up
for
his
people
in
all
their
necessities
,
he
hath
been
the
great
Captain
&
deliverer
,
the
Saviour
of
them
all
.
Let
Christ
then
have
the
honour
of
a
Soveraigne
to
us
in
regard
of
our
salvation
in
outward
deliverances
.
Let
us
look
up
to
him
then
for
salvation
in
all
our
straits
.
And
if
Christ
was
the
Saviour
of
his
people
in
all
ages
,
and
still
will
be
,
then
surely
those
ages
and
places
where
Christ
is
most
known
and
honoured
may
expect
the
greatest
salvation
.
And
this
is
for
our
comfort
,
far
above
all
the
ages
that
ever
was
since
the
world
began
,
Christ
is
most
known
and
honoured
in
this
age
,
and
of
all
places
in
the
world
,
here
in
England
and
amongst
our
countrey
men
;
and
if
Christ
will
be
a
Saviour
of
those
places
where
he
is
known
and
honoured
,
surely
England
may
expect
a
salvation
:
England
hath
had
it
,
and
as
England
is
peculiar
in
the
way
of
the
knowledg
of
Christ
,
so
England
shall
be
peculiar
in
a
way
of
Gods
grace
to
her
.
I
will
save
them
by
the
Lord
their
God
.
Not
your
God
oh
Israel
,
but
their
God
.
Thus
he
upbraydeth
the
people
of
Israel
that
they
had
forsaken
their
God
;
that
Iudah
had
kept
their
God
,
but
Israel
had
not
.
It
is
a
great
upbrayding
of
a
people
when
it
can
be
said
of
them
that
they
have
forsaken
the
Lord.
Belshazzar
,
That
God
in
whose
hand
thy
breath
his
,
&
whose
are
all
thy
ways
,
hast
thou
not
glorified
;
but
that
conscience
can
charge
this
,
That
God
that
thou
hast
chosen
,
that
thou
hast
entred
into
covenant
withall
,
Oh
thou
apostatized
soule
,
thou
apostatized
Nation
,
thou
hast
forsaken
him
,
he
is
not
thy
God
.
This
is
a
sore
and
heavy
charge
indeed
.
Again
,
The
Lord
their
God
.
It
seemes
he
is
the
God
of
Judah
,
though
Judah
had
many
evils
,
Those
then
that
do
not
worship
God
in
a
right
way
,
The
people
in
the
wildernesse
proclaimed
a
fast
to
Jehovah
,
and
yet
the
Apostle
1
Cor.
10.
7.
calleth
them
Idolaters
,
and
it
is
said
they
sacrificed
to
Idols
,
because
they
worshipped
God
by
the
Calfe
,
and
not
in
Gods
way
.
Though
we
may
think
we
worship
God
,
yet
if
wee
doe
not
worship
him
in
his
own
way
,
he
doth
not
own
himself
to
be
worshipped
by
us
at
all
.
Again
,
The
Lord
their
God
.
This
could
not
but
sting
Israel
,
that
Judah
should
be
thought
to
have
more
interest
in
God
then
Israel
had
.
It
is
a
stinging
thing
to
carnal
hearts
,
Oh
he
trusted
in
God
,
he
thinketh
he
hath
more
interest
in
God
then
others
,
now
let
his
God
come
and
save
him
.
I
remember
in
the
book
of
Martyrs
we
read
that
the
Papists
were
much
vexed
against
the
protestants
,
because
they
used
to
say
,
our
God
and
our
Lord
,
they
were
knowne
by
this
speech
,
and
the
Papists
were
inraged
against
them
for
this
,
because
they
seemed
to
claime
more
interest
in
God
then
others
.
And
indeed
what
is
the
cause
of
the
quarrel
in
the
World
against
Gods
people
,
but
because
they
thinke
they
claime
more
peculiarity
and
interest
in
God
than
others
?
and
this
is
the
reason
that
soule-searching
preaching
cannot
be
endured
,
because
it
makes
a
difference
between
the
one
and
the
other
,
and
shewes
that
some
have
an
interest
in
God
more
than
others
.
Hence
it
is
that
in
no
places
in
the
world
mens
spirits
so
fret
against
preaching
as
in
England
,
why
?
because
there
is
not
such
soul-examining
,
such
soule-distinguishing
preaching
in
the
World
as
in
England
.
Yea
that
is
the
reason
of
the
bitternesse
of
one
professor
against
another
,
because
one
is
a
Protestant
at
large
,
and
the
other
manifesteth
more
power
of
godlinesse
,
is
more
strict
in
his
course
;
and
seemes
to
claime
a
greater
share
in
God
than
the
former
.
Profession
in
England
is
a
more
distinguishing
profession
than
in
other
places
.
I
will
save
them
by
the
Lord
their
God
.
God
is
the
God
of
Judah
still
,
So
long
as
God
is
our
God
we
need
not
fear
our
adversaries
.
Yee
have
heard
of
that
Palladium
of
the
Heathens
in
Troy
,
they
imagined
that
so
long
as
that
Idol
was
kept
safe
,
they
were
unconquerable
;
all
the
strength
in
Greece
was
not
able
to
prevaile
against
it
,
wherefore
the
Greecians
sought
by
all
means
they
could
to
get
it
from
them
.
I
will
save
them
:
I
will
not
save
them
by
bow
,
nor
by
sword
,
nor
by
battel
,
by
horses
nor
by
horsemen
.
It
shall
not
be
by
any
outward
meanes
,
but
by
the
immediate
hand
of
God
.
This
promise
that
God
would
save
them
not
by
bow
nor
by
sword
,
&c.
it
was
performed
two
several
times
,
and
there
is
a
third
time
for
the
fulfilling
of
it
which
is
yet
to
come
.
It
was
done
first
when
the
Angel
of
the
Lord
went
out
and
smote
in
one
night
in
the
Camp
of
the
Assyrians
an
hundred
fourscore
&
five
thousand
:
that
the
King
of
Assyria
should
not
shoote
an
arrow
there
,
nor
come
before
the
Citie
with
a
shield
:
so
God
saved
them
without
bow
,
for
they
had
no
need
to
use
the
bow
then
,
because
the
Angel
of
the
Lord
destroyed
them
.
The
second
time
was
when
he
saved
Judah
in
their
returne
from
captivity
,
then
as
it
is
Zach.
4.
6
,
he
saved
them
not
by
might
nor
by
power
,
but
by
my
spirit
,
saith
the
Lord
of
Hosts
.
Marke
the
phrase
,
as
if
God
should
say
,
I
have
strength
,
for
I
am
the
Lord
of
hosts
,
I
can
command
Armies
,
if
I
would
,
to
save
you
;
No
,
though
I
be
the
Lord
of
hosts
,
yet
I
will
not
save
you
by
might
nor
by
power
,
but
by
my
spirit
.
Therefore
Isa.
43.
7.
their
strength
is
said
to
be
in
sitting
still
,
and
ver.
15.
in
quietnesse
,
and
confidence
shall
be
your
strength
.
Thus
they
were
saved
not
by
bow
,
nor
by
sword
.
Then
the
third
time
,
which
is
yet
to
come
,
that
is
,
in
the
wonderful
work
of
God
in
calling
the
Jewes
,
when
God
shall
raise
up
out
of
them
,
a
glorious
people
to
himselfe
,
and
save
Judah
once
again
,
and
it
shall
not
be
by
sword
,
nor
by
bow
,
but
by
the
Lord
their
God
;
For
as
it
is
said
,
Dan.
2.
34.
the
stone
that
smote
the
Image
was
cut
out
without
hands
,
so
there
shall
be
a
power
that
is
not
visible
from
whence
it
comes
,
but
Jesus
Christ
shal
come
from
heaven
to
do
his
great
workes
,
As
the
lightning
from
the
East
to
the
West
,
so
shal
the
comming
of
the
sonne
of
man
be
.
What
learne
we
from
hence
?
First
,
Psal.
33.
16.
There
is
no
King
saved
by
the
multitude
of
an
host
,
a
mighty
man
is
not
delivered
by
much
strength
,
&c.
And
Psal.
44.
5.
6.
Through
thee
will
we
push
downe
our
enemies
,
through
thy
name
we
will
tread
them
under
,
that
rise
up
against
us
;
for
I
will
not
trust
in
my
bowe
,
neither
shal
my
sword
save
me
,
&c.
But
secondly
,
Not
by
bow
,
nor
by
sword
,
&c.
Deliverance
of
a
people
without
bow
,
and
without
sword
is
a
great
mercy
:
For
such
are
the
wofull
miseries
that
a
people
doe
suffer
when
warre
commeth
,
that
usually
the
victory
will
scarce
pay
the
charges
of
the
battel
:
though
we
be
sure
to
be
saved
at
last
,
yet
if
we
must
be
saved
by
bow
,
and
by
sword
,
I
say
the
misery
that
we
may
suffer
in
our
salvation
,
may
be
more
then
the
salvation
.
It
was
the
height
of
that
mercy
promised
,
Isa.
9.
5.
that
it
should
be
without
confused
noise
and
garments
rolled
in
blood
.
Such
a
mercy
we
have
had
;
and
had
Christ
come
to
have
raigned
amongst
us
,
though
he
had
come
with
his
garments
rolled
in
blood
,
we
should
willingly
have
entetrayned
him
;
If
he
had
come
ryding
upon
his
red
horse
;
But
behold
he
comes
ryding
upon
his
white
horse
,
in
peace
and
mercy
all
this
while
,
and
the
mercies
we
have
had
,
have
been
very
cheap
,
they
have
not
been
by
bow
,
nor
by
sword
.
And
if
God
should
come
at
length
by
the
sword
,
and
bring
perfect
salvation
to
us
by
blood
,
which
God
forbid
;
but
if
he
should
,
we
have
had
already
more
mercy
without
blood
,
than
our
bloods
are
worth
;
should
we
now
have
our
bloods
shed
,
God
hath
paied
us
beforehand
:
who
almost
in
this
congregation
,
but
two
or
three
yeers
agoe
would
have
lost
his
blood
to
procure
so
much
mercy
to
England
,
as
England
hath
had
already
?
Further.
Thy
right
hand
,
O
Lord
is
become
glorious
in
power
,
in
the
greatnesse
of
thine
excellency
thou
hast
overthrowne
them
that
rose
up
against
thee
.
First
,
it
is
the
hand
of
God
,
Secondly
,
it
is
the
right
hand
of
God
,
Thirdly
,
it
is
the
right
hand
of
God
in
power
,
Fourthly
,
this
is
glorious
in
power
.
Fiftly
,
there
is
excellency
;
and
Sixthly
,
there
is
the
greatnesse
of
Excellency
.
It
is
an
high
expression
.
Magnitudine
excellentiae
,
or
magnitudine
elationis
,
in
the
greatnesse
of
thy
lifting
up
,
But
lastly
,
Psal.
21.
13.
Be
thou
exalted
O
Lord
in
thine
own
strength
,
so
will
we
sing
,
and
praise
thy
power
.
When
God
cometh
in
his
own
strength
,
and
not
in
the
strength
of
the
creature
,
and
by
meanes
,
then
do
the
Saints
sing
and
praise
the
power
of
God
.
Dulcious
ex
ipso
fonte
,
wee
use
to
say
,
that
which
cometh
imediately
cometh
exceeding
sweetly
:
Then
the
Saints
may
boast
in
God
,
when
God
cometh
immediately
with
his
salvation
,
so
you
have
it
,
Psal.
44.
7.
8.
Thou
hast
saved
us
from
our
enemies
,
and
hast
put
them
to
shame
that
hated
us
:
What
followeth
?
in
God
will
we
boast
all
the
day
long
,
and
praise
thy
name
for
ever
.
So
that
the
Saints
of
God
then
praise
God
,
nay
they
may
lawfully
give
up
themselves
to
boast
,
when
God
works
imediately
.
When
God
works
by
means
,
then
they
must
take
heed
of
ascribing
to
the
means
,
but
when
God
cometh
imediately
,
then
they
may
boast
.
It
is
the
blessednesse
of
Heaven
,
that
Gods
mercy
cometh
imediately
:
created
mercies
are
the
most
perfect
mercies
.
Suppose
God
had
bin
with
them
by
bow
,
and
by
sword
,
when
Senacherib
came
against
them
,
could
they
have
been
saved
as
they
were
?
Gods
hooke
that
he
put
in
his
nose
,
and
bridle
that
he
put
in
his
lipps
(
for
so
God
saith
he
would
doe
with
him
,
use
him
as
a
beast
)
were
better
then
their
sword
or
bow
.
Surely
,
if
ever
any
nation
knew
what
it
was
to
have
imediate
mercies
come
down
from
heaven
,
England
doth
:
If
ever
Nation
saw
God
exalting
himselfe
in
his
own
power
,
England
hath
:
we
have
lived
(
and
blessed
be
God
we
have
lived
)
to
see
the
Lord
exalting
himselfe
in
his
own
power
:
Oh
let
us
cry
out
with
the
Psalmist
(
and
with
that
I
shall
end
)
Be
thou
exalted
O
Lord
in
thy
own
strength
amongst
us
,
so
will
we
still
,
and
still
,
and
still
,
sing
and
praise
thy
power
.
The
Fourth
Lecture
8.
Now
when
she
had
weaned
Lo-ruhamah
,
shee
co●ceived
and
bare
a
sonne
.
9.
Then
said
God
,
call
his
name
Ly●ammi
,
for
you
are
not
my
people
,
and
I
will
not
be
your
God
.
10.
Yet
the
number
of
the
children
of
Israel
shal
be
as
the
sand
of
the
sea
,
which
cannot
be
measured
nor
numbred
,
&c.
THe
last
day
was
finished
the
signification
of
the
name
of
the
second
childe
of
Hosea
,
Lo-ruhamah
.
We
now
come
unto
the
weaning
of
it
,
and
the
begetting
of
the
third
,
Lo-ammi
.
When
shee
had
weaned
Loruhamah
.
We
doe
not
reade
of
the
first
child
Jezreel
that
it
was
weaned
;
but
the
second
childe
Loruhamah
that
was
weaned
,
before
the
third
child
Loammi
was
conceived
.
There
is
much
of
Gods
minde
shewed
unto
us
even
in
this
very
thing
that
we
ordinarily
let
slip
and
passe
over
.
The
reason
is
,
because
this
second
childe
Loruhamah
was
to
signifie
unto
the
people
of
Israel
their
carrying
out
of
their
own
Countrey
into
captivity
into
Assyria
:
It
was
to
signifie
to
them
that
they
should
be
weaned
from
the
comforts
and
delights
that
there
were
in
their
owne
Countrey
;
they
should
be
taken
away
from
their
milke
and
honey
that
they
had
there
;
and
be
carryed
into
Assyria
,
and
be
there
fed
with
hard
meate
,
even
with
the
water
of
affliction
and
the
bread
of
affliction
.
The
first
childe
did
but
signifie
their
scattering
,
especially
in
regard
of
their
seditions
amongst
themselves
.
But
the
second
childe
signified
the
carrying
away
all
of
them
wholly
into
captivity
from
their
own
Land
,
Ordinances
are
as
the
breasts
of
consolation
,
out
of
which
the
people
of
God
suck
soul-satisfying
comforts
.
So
you
have
it
,
Esay
,
66.
11.
That
you
may
suck
and
be
satisfied
with
the
breasts
of
her
consolations
,
that
you
may
milke
out
and
be
delighted
with
the
aboundance
of
her
glory
.
And
Cant.
1.
4.
We
will
remember
thy
loves
more
than
wine
:
This
expression
then
of
weaning
the
childe
,
implies
these
two
things
.
First
,
Again
,
It
is
unnatural
then
for
mothers
out
of
daintinesse
,
and
curiosity
to
deny
the
fruit
of
their
wombes
,
Sam.
1.
23
,
The
woman
abode
and
gave
her
sonne
suck
untill
she
weaned
him
,
saith
the
Text.
It
is
said
of
the
Ostrich
,
Iob.
39.
16.
That
she
is
hardned
against
her
young
ones
as
though
they
were
not
hers
;
and
this
Ostrich
is
reckoned
among
the
fowles
that
are
unclean
:
And
Lam.
4.
3.
Even
the
sea-monsters
draw
out
their
breasts
,
they
give
suck
to
their
young
ones
,
yet
the
daughter
of
my
people
is
become
cruel
,
like
the
Ostridges
in
the
wildernesse
,
more
cruel
then
the
very
sea-monsters
themselves
,
that
draw
out
their
breasts
and
give
suck
to
their
young
ones
.
The
instruction
of
the
son
belongeth
to
the
father
,
the
nursing
of
the
son
belongeth
to
the
Mother
.
The
Mothers
milke
is
the
most
profitable
and
wholesome
for
any
one
,
(
saith
Plinie
)
except
it
be
in
some
extraordinary
case
.
We
read
in
2
Tim.
3.
3.
that
in
the
latter
day
,
when
evil
times
should
come
,
some
should
be
without
natural
affection
:
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
here
spoken
of
,
is
the
affection
of
the
parents
to
the
children
,
But
enough
of
this
;
if
not
too
much
,
to
such
that
are
so
pleased
with
their
curiosity
and
daintinesse
(
the
children
of
their
own
fancies
)
that
they
neglect
the
fruit
of
their
wombes
&
natures
duty
to
the
children
of
their
bodies
.
But
further
observe
here
,
Why
doth
God
stay
?
This
is
to
shew
the
great
patience
of
God
toward
his
people
:
you
are
not
my
people
,
and
I
will
not
be
your
God
.
First
when
Jezreel
was
born
,
then
they
are
scattered
up
and
down
,
yea
but
they
are
not
all
carried
away
captive
yet
:
Then
Lo-ruhamah
is
born
,
and
then
they
are
gone
,
carried
away
captive
,
never
to
return
again
.
But
for
all
this
,
God
may
yet
own
them
in
their
captivity
;
This
is
not
so
bad
as
for
God
to
say
I
will
have
no
more
to
do
with
you
as
my
people
;
Lord
though
we
be
under
affliction
,
under
the
power
of
our
enemies
,
own
us
still
,
acknowledge
us
to
be
thine
,
though
we
be
in
the
fiery
furnace
,
yet
let
us
have
thee
to
be
our
God
,
No
(
saith
God
)
you
shall
not
onely
be
scattered
,
but
you
shall
be
all
carried
away
captive
,
and
I
will
not
own
you
neither
,
I
will
cast
you
off
,
you
shall
not
be
my
people
,
neither
will
I
be
your
God
.
Now
before
this
God
makes
a
stop
.
Hence
observe
first
.
That
God
stops
in
his
anger
for
a
while
as
long
as
he
pleaseth
.
Nah.
1.
2.
The
Lord
of
anger
,
so
are
the
words
,
though
translated
otherwise
.
We
may
apply
it
at
least
thus
,
God
is
the
Lord
of
his
own
anger
,
he
can
let
it
out
as
far
as
he
will
,
he
canstop
it
when
he
will
,
he
can
command
it
to
come
in
when
he
pleaseth
.
It
is
not
so
with
us
;
our
anger
,
our
passions
are
Lords
over
us
;
if
we
once
let
our
anger
our
passions
arise
,
we
cannot
get
them
down
againe
when
we
would
,
we
cannot
still
them
when
we
please
;
if
we
let
our
affections
run
,
we
cannot
call
them
in
when
we
will
,
but
are
sometimes
slaves
to
our
own
passions
,
This
is
that
frame
of
spirit
that
we
should
all
labour
for
,
to
be
like
to
God
,
though
angry
,
yet
sin
not
,
so
as
we
can
stop
when
we
will
,
and
command
our
anger
as
we
please
.
As
it
is
said
of
God
,
that
he
sayes
to
the
proud
waves
,
Hitherto
shalt
thou
go
&
no
further
:
Oh
that
we
were
able
to
say
to
those
proud
waves
of
our
passions
,
Againe
,
How
shall
I
give
thee
up
?
Oh
Ephraim
?
How
shall
I
deliver
thee
,
O
Israel
?
Teaching
us
thus
much
,
That
those
that
have
been
once
the
people
of
God
must
not
be
suddenly
rejected
from
being
Gods
people
:
but
when
we
are
about
any
such
thing
,
either
to
reject
any
particular
man
or
woman
(
who
have
made
profession
of
Religion
)
from
being
Gods
,
or
to
reject
a
Church
from
being
Gods
;
we
had
need
make
a
stop
,
we
had
need
pause
,
we
had
need
examine
the
matter
very
well
;
yea
and
when
we
have
examined
,
and
are
ready
to
doe
it
,
to
make
a
stop
againe
,
and
to
bethink
our selves
what
we
doe
.
We
must
not
be
too
sudden
in
rejecting
those
that
have
been
once
the
people
of
God
.
from
being
the
people
of
God
now
:
It
is
Gods
way
you
see
here
.
Many
men
are
too
hasty
in
this
point
,
in
rejecting
both
particular
servants
of
God
,
and
particular
Churches
from
belonging
to
God
,
assoone
as
they
see
some
few
things
amisse
in
them
,
especially
if
there
be
any
thing
grosse
,
presently
they
are
no
Churches
at
all
,
they
are
altogether
Antichristian
,
they
belong
to
the
Beast
;
and
so
while
they
strike
at
the
Beast
,
they
wound
the
Lamb.
Certainly
there
is
to
be
acknowledged
much
of
Christ
,
not
onely
in
particular
Saints
,
but
in
regard
of
the
Church
Ordinances
of
many
particular
congregations
in
England
:
we
must
take
heed
therefore
of
too
sudden
rejection
of
them
from
belonging
to
God
,
to
be
his
people
in
that
way
of
Church
fellowship
.
We
come
now
to
the
conception
of
the
third
childe
.
It
was
a
sonne
,
and
his
name
was
Lo-ammi
.
The
second
childe
a
daughter
,
but
the
third
a
Son
:
What
is
the
meaning
of
this
?
I
told
you
(
the
last
day
)
that
by
the
second
childe
was
noted
the
state
of
the
people
at
that
time
,
that
it
grew
weaker
and
more
effeminate
:
weaker
in
regard
of
their
outward
strength
,
and
more
effeminate
in
regard
of
their
spirits
:
And
that
I
made
good
to
you
out
of
the
History
of
those
times
in
the
book
of
the
Kings
.
Well
,
but
now
it
is
a
son
,
what
doe
they
grow
stronger
then
before
,
now
they
are
come
neerer
to
destruction
then
before
?
Yes
,
though
neerer
to
ruine
and
destruction
,
and
more
heavy
wrath
then
they
were
before
,
yet
they
get
up
a
little
strength
before
that
time
:
Therefore
the
third
childe
is
a
sonne
.
Concerning
the
strength
that
this
people
had
got
at
this
time
,
a
little
before
this
their
utter
rejection
,
upon
which
their
spirits
were
raised
,
you
shall
finde
the
History
of
it
in
2
Kings
17.
4.
where
you
have
a
declaration
of
the
state
of
the
ten
Tribes
then
when
Lo-ammi
was
borne
;
for
the
Text
tells
us
,
that
they
began
to
joyne
in
confederacy
with
the
King
of
Egypt
;
and
so
whereas
formerly
they
had
done
homage
by
presents
to
the
King
of
Assyria
,
now
being
confederate
with
the
King
of
Egypt
,
they
refused
to
bring
any
more
presents
to
him
;
they
begin
now
to
be
a
jolly
people
,
and
hoped
to
cast
off
that
yoke
of
bondage
under
which
they
were
in
regard
of
the
Assyrians
.
God
sometimes
letteth
men
,
Agag
,
Surely
the
bitternesse
of
death
is
gone
,
And
yet
further
,
it
is
very
observable
,
when
the
condition
of
Israel
was
at
this
time
when
God
was
about
to
say
,
Lo-ammi
,
they
are
not
my
people
;
what
it
was
not
only
in
regard
of
their
strength
,
but
what
it
was
in
regard
of
their
sins
.
For
you
shall
finde
(
if
you
examine
the
History
)
that
the
people
of
Israel
were
at
this
time
somewhat
better
then
they
had
been
before
:
not
only
had
gotten
somwhat
more
strength
,
but
they
were
somewhat
better
in
regard
of
their
sins
then
they
had
been
;
Imeane
they
had
lesse
sins
then
they
had
before
:
yet
now
God
is
saying
to
them
,
Lo-ammi
,
You
are
not
my
people
.
And
for
that
observe
,
2
Kings
17.
2.
if
you
reade
that
Chap●●
,
you
shall
finde
that
the
very
time
of
the
utter
rejection
of
Israel
was
in
the
dayes
of
Hoshea
,
and
the
Text
saith
,
He
did
evil
in
the
sight
of
the
Lord
;
the
King
in
whose
dayes
they
were
so
rejected
,
did
evil
in
the
sight
of
the
Lord
,
but
not
as
the
Kings
of
Israel
that
were
before
him
.
He
was
not
so
bad
as
the
former
Kings
of
Israel
,
and
yet
in
his
dayes
there
comes
utter
destruction
upon
Israel
.
Yea
and
as
the
King
was
not
so
bad
then
as
others
before
him
;
so
it
may
seeme
the
people
were
not
so
bad
as
in
former
time
,
for
ver.
9.
the
Text
saith
,
That
the
children
of
Israel
did
secretly
those
things
that
were
not
right
,
against
the
Lord
their
God
.
Indeed
they
were
sinful
,
but
their
sinfulnes
was
secret
,
they
did
not
sin
with
such
an
open
impudent
face
,
as
it
seemed
,
as
heretofore
.
Yet
in
this
Kings
time
,
and
when
these
people
were
thus
,
commeth
their
utter
ruine
.
What
may
we
learne
from
hence
?
This
,
That
sometimes
when
there
are
greater
sinnes
,
patience
stayes
judgement
;
Let
us
not
flatter
our selves
,
although
we
can
say
that
some
things
here
amongst
us
are
not
so
bad
as
heretofore
they
have
beene
.
Suppose
there
be
some
partial
reformation
,
this
is
not
ground
enough
to
secure
us
.
We
cannot
reason
thus
,
Why
heretofore
the
Land
was
more
sinful
then
now
;
and
the
Governours
were
more
oppressing
then
now
,
there
hath
been
(
thanks
be
to
God
)
much
reformation
.
This
is
not
enough
,
we
may
be
neerer
the
forest
misery
at
this
time
(
if
our
reformation
be
not
a
through
reformation
)
then
we
were
before
.
And
the
reason
is
this
because
God
when
he
comes
against
a
Nation
,
he
doth
not
onely
come
against
it
for
the
present
sins
that
they
are
actually
guilty
of
at
that
time
,
but
to
reckon
with
them
for
their
sins
comited
fore
,
though
the
judgement
falls
out
to
be
inflicted
just
at
that
time
.
It
may
be
a
concourse
of
many
passages
of
Gods
providence
might
so
fall
out
as
might
su●e
with
Gods
ends
,
that
the
destruction
of
this
nation
should
be
at
this
time
rather
then
before
,
yet
the
nation
not
more
sinful
then
before
,
but
to
fulfill
other
passages
of
providence
that
God
intends
;
and
then
he
comes
to
reckon
with
them
for
sins
that
were
along
time
ago
committed
,
&
for
their
present
sinnes
altogether
.
As
hee
doth
sometimes
with
particular
persons
:
perhaps
they
have
been
drunkards
,
unclean
,
wicked
,
20.
yeers
agone
,
God
hath
spared
them
,
afterward
upon
some
lesser
sins
,
God
may
take
advantage
to
come
against
them
for
all
their
other
sins
together
.
We
use
to
say
,
It
is
not
the
last
blow
of
the
axe
that
fells
the
oak
,
You
that
have
been
guilty
of
grosse
sins
,
take
heed
of
small
sins
;
for
though
God
hath
pared
you
when
you
were
guilty
of
great
sins
,
do
not
say
that
he
will
spare
you
now
you
commit
lesser
sins
;
but
at
this
time
of
committing
lesser
sins
,
you
may
be
called
to
an
account
for
grosser
.
Did
you
never
know
a
house
stand
out
against
many
strong
and
blustring
winds
,
yet
afterward
some
little
puffe
of
wind
hath
tumbled
it
down
?
So
it
is
with
Nations
and
people
that
somtimes
stand
out
(
through
Gods
patience
when
their
sins
are
grosse
and
vile
,
&
afterwards
upon
some
lesser
sins
they
are
utterly
undone
.
What
is
the
name
of
his
son
?
The
name
of
this
son
is
Lo-ammi
,
and
the
word
signifieth
(
as
it
is
interpreted
here
by
God
himselfe
)
You
are
not
my
people
,
and
I
will
not
be
your
God
.
The
people
to
whom
Hosea
prophesied
,
they
might
have
objected
against
him
thus
:
What
,
Hosea
doe
you
say
that
God
will
not
have
any
more
mercy
upon
us
?
what
will
not
God
have
mercy
upon
his
own
people
?
Is
not
God
our
God
?
What
doe
you
threaten
such-things
as
these
are
?
The
Prophet
answers
,
It
is
true
,
God
hath
been
your
God
,
and
you
have
been
his
people
,
but
there
is
an
end
of
those
dayes
,
God
now
degradeth
you
from
those
glorious
priviledges
that
formerly
you
had
,
he
willowne
you
no
more
to
be
his
,
and
you
shall
have
no
further
right
to
own
him
to
be
yours
.
From
whence
First
this
,
A
people
that
have
been
once
a
people
dear
to
God
,
may
be
so
rejected
as
never
to
become
a
people
of
God
more
:
to
raise
up
children
unto
Abraham
.
Though
Rome
may
boast
that
they
have
been
a
glorious
Church
;
True
,
there
hath
been
heretofore
a
glorious
Church
in
Rome
,
what
then
?
Those
that
were
his
people
are
now
no
more
his
people
.
We
shall
meet
further
with
this
in
the
next
Chapter
.
Only
in
this
Note
,
observe
but
this
thing
,
The
great
difference
betweene
the
estate
of
a
Christian
in
communion
with
Christ
by
grace
,
Secondly
,
The
being
cast
off
from
God
.
First
takes
us
off
from
that
high
honour
that
was
before
upon
a
people
;
for
so
in
Esay
,
4.
4.
Since
thou
wast
precious
in
my
sight
,
thou
host
beene
honourable
,
The
people
of
God
gathered
together
in
Church
Communion
,
certainly
are
in
an
honourable
condition
;
when
they
are
dispeopled
,
they
are
cast
off
from
this
their
priviledge
,
from
their
honour
.
Secondly
,
because
they
were
the
people
of
God
.
So
Esay
,
64.
9.
Be
not
wroth
very
sore
O
Lord
;
neither
remember
iniquity
for
ever
:
upon
what
ground
?
Behold
,
see
we
beseech
thee
,
we
are
all
thy
people
.
This
is
a
good
Argument
Againe
,
Jer.
14.
9.
Why
doest
thou
stand
as
a
man
astonished
amongst
us
,
as
a
mighty
man
that
cannot
save
?
Yet
thou
O
Lord
art
in
the
middest
of
us
,
and
we
are
called
by
thy
name
,
leave
us
not
.
This
Text
is
ours
this
day
,
and
well
may
we
say
,
O
Lord
why
doest
thou
stand
as
a
man
astonished
?
Oh
yet
if
we
can
but
take
up
the
second
part
,
and
say
,
We
are
called
by
thy
name
,
we
may
make
more
comfortable
use
of
the
former
,
Why
doest
thou
stand
as
a
man
astonished
?
How
doth
a
man
astonished
stand
?
He
stands
still
in
a
place
,
as
if
he
knew
not
which
way
to
goe
,
he
is
in
a
kinde
of
destraction
.
first
he
goes
one
way
,
and
by
and
by
he
returns
again
.
The
Lord
,
we
know
,
knoweth
his
purpose
from
eternity
,
but
the
Scriptures
are
pleased
to
expresse
Gods
wayes
towards
us
in
the
similitude
.
Hath
not
God
stood
amongst
us
as
a
man
astonished
?
God
hath
beene
in
a
way
of
mercy
,
and
then
stood
still
,
and
then
gone
forward
a
little
,
and
afterward
gone
back
again
;
and
yet
back
and
back
still
,
and
we
have
prayed
and
cryed
,
and
God
hath
stood
as
a
man
astonished
,
as
if
he
were
not
yet
resolved
which
way
to
goe
.
Let
us
pray
earnestly
to
God
that
he
would
not
stand
as
a
man
astonished
,
but
that
the
way
of
the
Lords
mercy
may
be
made
cleare
before
him
,
and
cleare
before
us
.
But
this
I
bring
in
to
shew
that
the
relation
that
people
have
to
God
,
is
the
ground
of
their
encouragement
to
pray
to
God
,
and
when
a
people
is
rejected
they
lose
this
priviledge
.
Our
relations
to
God
are
very
sweet
things
,
though
ordinarily
they
are
exceedingly
abused
;
Again
,
You
are
not
my
people
,
and
I
will
not
be
your
God
.
Marke
here
,
the
first
is
,
you
are
not
my
people
,
before
the
second
commeth
,
I
will
not
be
your
God
.
We
first
begin
with
God
in
our
apostacy
,
Thy
perdition
is
of
thy selfe
:
Again
,
I
will
not
be
your
God
.
He
doth
not
say
,
you
shall
not
have
the
fruite
of
my
patience
to
be
yours
,
you
shall
not
have
my
creatures
to
be
yours
,
you
shall
not
have
those
fruites
of
my
bounty
to
be
yours
:
No
,
but
I
will
not
be
yours
,
I
my selfe
will
not
be
yours
.
This
is
the
sorest
threatning
that
posibly
can
be
to
a
gracious
heart
.
It
is
a
greater
misery
to
lose
God
himself
,
You
know
what
God
said
to
Abraham
,
Fear
not
,
I
am
thy
exceeding
great
reward
:
But
Lord
what
wilt
thou
give
me
,
seeing
I
goe
childelesse
?
What
is
all
this
to
me
so
long
as
I
have
not
the
promise
fulfilled
,
that
so
I
may
come
in
Christ
to
enjoy
thy selfe
?
Angel
should
goe
before
them
;
No
,
saith
hee
,
Except
thou
goe
with
us
thy selfe
,
let
us
not
depart
hence
.
It
is
the
difference
between
the
Strumpet
and
the
loving
wife
,
the
strumpet
careth
not
so
much
for
the
person
of
her
lover
,
as
for
his
gists
,
for
what
she
hath
by
him
:
but
the
true
lover
cannot
be
satisfied
with
lovetokens
,
but
she
must
have
the
person
himselfe
.
So
it
is
with
a
gracious
heart
.
It
is
very
observable
that
of
David
in
Psal.
51.
9.
Turne
away
thy
angry
face
from
my
sins
.
It
seemes
Gods
face
was
angry
;
ver.
11.
Cast
me
not
away
,
a
facie
tua
,
from
thy
face
.
Gods
face
was
an
angry
face
,
yet
David
would
not
be
cast
away
from
this
face
of
God
:
Oh
no
,
rather
let
God
be
present
with
a
gracious
heart
,
though
he
be
angry
;
though
his
anger
continue
,
yet
let
me
have
his
countenance
.
This
is
plainly
gathered
hence
,
in
that
God
saith
not
,
I
will
not
give
you
these
and
these
favours
,
but
I
will
not
be
your
God
,
that
this
is
the
sorest
threatning
that
possibly
can
be
to
a
gracious
heart
.
5.
This
is
the
judgement
for
sin
,
I
will
not
be
your
God
.
And
this
is
the
sorest
punishment
to
a
sinner
,
that
he
shall
not
for
ever
have
God
to
his
God
.
Lastly
,
You
are
not
my
people
,
and
I
will
not
be
your
God
.
Hence
learn
this
.
When
any
forsake
God
from
being
their
God
,
God
will
not
take
the
ungodly
by
the
hand
;
It
should
be
true
of
us
all
,
wee
should
not
take
the
ungodly
by
the
hand
.
Thus
much
for
the
name
of
this
third
childe
Lo-ammi
,
you
are
not
my
people
,
and
I
will
not
be
your
God
.
That
which
remaineth
in
the
Chapter
,
it
is
a
promise
of
mercy
,
both
to
Israel
,
ver.
10.
and
afterwards
to
Israel
and
Judah
together
,
ver.
11.
To
Israel
first
,
and
that
is
,
Yet
the
number
of
the
children
of
Israel
shall
be
as
the
sand
of
the
Sea
,
which
cannot
be
measured
or
numbred
,
&c.
And
so
he
goeth
on
with
wonderful
gracious
promises
of
mercy
to
Israel
in
future
generations
,
though
for
the
present
God
had
determined
what
to
do
with
this
Israel
.
Here
then
we
have
first
a
promise
of
mercy
to
Israel
,
in
the
middest
of
the
sorest
judgement
that
God
threatneth
,
he
comes
in
with
promises
of
mercy
even
unto
Israel
.
And
Secondly
,
this
mercy
to
be
in
future
generations
.
And
thirdly
,
to
consist
in
the
multitudes
that
should
be
gathered
to
Israel
.
These
three
things
are
observable
in
general
.
First
,
That
there
is
such
a
gracious
promise
immediately
after
such
a
sore
and
dreadful
threatning
as
this
,
as
indeed
it
is
one
of
the
most
dreadful
threatnings
we
have
in
all
the
Book
of
God
;
yet
here
in
the
close
of
the
Chapter
,
we
have
as
gracious
a
promise
again
as
is
in
the
whole
Book
of
God
.
From
whence
we
may
observe
thus
much
.
That
the
Lord
in
Judgement
remembreth
Mercy
.
It
is
a
usual
thing
when
we
are
in
prosperity
to
forget
all
threatnings
,
and
fo
it
is
as
usual
when
we
are
in
adversity
to
forget
all
promises
.
When
wee
hear
of
mercy
to
Gods
people
,
we
are
taken
up
and
never
thinke
of
Gods
wrath
;
and
on
the
other
side
when
we
heare
of
his
wrath
on
unbeleeving
hearts
are
taken
up
as
wel
,
and
never
think
of
his
grace
and
mercy
.
We
ought
to
sanctifie
the
name
of
God
in
both
:
when
God
is
in
away
of
justice
,
look
up
to
his
grace
;
and
when
he
is
in
a
way
of
grace
,
look
upon
his
justice
,
and
sanctifie
that
name
of
his
likewise
.
And
for
that
end
,
I
shall
give
you
two
notable
Texts
of
Scripture
;
there
are
many
of
this
kinde
,
but
two
I
shall
give
you
,
that
are
as
famous
as
any
I
know
in
the
book
of
God
:
the
one
that
declareth
to
you
that
when
God
expresseth
the
greatest
mercy
,
yet
then
hee
doth
expresse
greatest
wrath
;
and
the
other
when
God
expresseth
greatest
wrath
he
then
expresseth
greatest
mercy
:
And
I
shall
shew
you
the
name
of
God
oughto
be
sanctified
in
both
.
The
first
is
in
that
34.
of
Exod.
6.
7.
The
Lord
there
when
he
passed
by
before
Moses
proclaimed
,
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long
suffering
,
and
abundant
in
goodnesse
and
truth
,
keeping
mercy
for
thousands
,
for
giving
iniquity
,
&
transgression
and
sinne
.
What
abundance
of
mercy
is
here
exprest
?
Now
it
followes
.
And
that
will
by
no
meanes
cleare
the
guilty
,
visiting
the
iniquity
of
the
fathers
upon
the
children
,
and
upon
the
childrens
children
unto
the
third
and
fourth
generation
.
Here
is
an
expression
of
great
wrath
.
And
then
for
our
sanctifying
of
Gods
name
in
this
,
it
followes
,
ver.
8.
And
when
Moses
heard
this
,
he
made
hast
and
bowed
his
head
toward
the
earth
and
worshipped
before
the
Lord
.
Thus
we
must
bow
and
worship
before
God
in
our
sanctifying
his
Name
in
both
together
,
both
his
mercy
and
justice
.
On
the
other
side
,
Nahum
.
1.
2.
and
soon
,
God
is
jealous
and
the
L●rd
revengeth
,
the
Lord
revengeth
and
is
furious
,
the
Lord
will
take
vengeance
on
his
adversaries
,
and
he
reserveth
wrath
for
his
enemies
,
dreadful
expressions
,
yet
ver.
8.
The
Lord
is
slow
to
anger
;
there
is
a
mittigation
at
first
.
Then
he
goeth
on
still
in
expressions
of
wrath
,
But
he
is
great
in
power
,
and
will
not
at
all
acquit
the
wicked
:
and
ver.
5.
The
mountains
quake
at
him
,
and
the
hills
melt
,
and
the
earth
is
burnt
at
his
presence
,
yea
the
world
and
all
that
dwel
therein
:
who
can
stand
before
his
indignation
,
and
who
can
abide
the
feircenesse
of
his
anger
?
his
fury
is
powred
out
like
fire
,
and
the
Rocks
are
throwne
downe
by
him
.
What
more
terrible
expressions
of
wrath
then
these
that
come
from
God
here
?
Now
marke
.
ver.
7.
The
Lord
is
good
and
a
strong
hold
in
the
day
of
trouble
,
and
he
knoweth
those
that
trust
in
him
.
What
a
strong
expression
of
grace
is
here
?
observe
it
my
brethren
,
that
in
the
middest
of
Gods
anger
,
yet
God
is
good
still
;
a
gracious
heart
must
acknowledge
God
,
though
he
be
provoked
to
anger
,
yet
to
be
a
good
God
still
;
and
it
is
a
good
signe
for
the
soul
to
fall
downe
before
God
when
he
is
in
the
way
of
his
wrath
;
and
to
say
,
the
Lord
is
good
.
As
that
good
old
man
Eli
did
after
the
denuntiation
of
that
dreadful
sentence
against
him
and
his
house
by
Samuel
,
The
word
of
the
Lord
is
good
,
let
him
doe
what
seemes
him
best
.
All
of
you
will
say
when
God
bestoweth
avours
upon
you
,
The
Lord
is
good
,
oh
blessed
be
God
he
is
a
good
God
:
but
when
God
revealeth
his
greatest
wrath
,
truely
then
the
Lord
is
good
.
Luther
saith
he
will
acknowledge
God
to
be
a
good
God
,
though
he
should
destroy
all
men
in
the
world
:
much
more
then
is
he
to
be
acknowledged
in
a
day
of
trouble
,
when
indeed
he
appears
most
graciously
to
his
Saints
.
The
Lord
is
good
,
and
a
strong
hold
in
the
day
of
trouble
:
Is
God
a
strong
hold
now
when
such
wrath
is
revealed
?
yea
,
and
specially
now
,
a
strong
hold
to
his
Saints
in
the
day
of
trouble
,
and
he
knoweth
those
that
trust
in
him
;
for
all
his
wrath
is
abroad
in
the
world
;
he
knoweth
those
that
trust
in
him
.
Many
men
when
they
are
angry
they
scarce
know
the
difference
betweene
their
foes
and
their
friends
:
Many
when
they
go
abroad
if
any
displease
them
,
they
come
home
and
are
angry
with
their
wives
,
with
their
servants
,
with
their
children
,
with
their
friends
,
with
every
one
about
them
,
they
know
not
then
who
is
a
friend
and
who
is
not
when
they
are
in
their
passion
,
their
wives
,
and
children
,
and
servants
wonder
what
the
matter
is
with
them
.
Sure
some
body
or
other
hath
displeased
my
master
abroad
to
day
he
is
so
touchie
,
so
angry
upon
every
little
thing
.
My
brethren
,
It
is
a
dishonour
to
you
in
the
eyes
of
your
servants
,
and
it
layes
low
your
authority
in
your
families
,
for
them
to
see
you
come
home
in
such
a
per
that
you
know
not
how
to
be
pleased
,
though
they
have
done
nothing
to
displease
you
.
God
doth
not
so
,
though
he
be
never
so
angry
,
yet
hee
knowes
those
that
trust
in
him
.
Let
Gods
anger
be
never
so
publick
,
and
general
abroad
in
the
world
,
if
there
be
but
a
poor
soul
in
the
world
that
lies
in
a
poor
cottage
,
in
a
hole
,
that
is
gracious
,
the
Lord
knowes
it
,
and
takes
notice
of
it
,
and
that
soul
shal
know
too
that
God
doth
know
it
.
It
is
true
,
when
the
wrath
of
God
is
revealed
abroad
in
the
world
,
&
seemes
as
if
it
would
swallow
up
all
those
of
the
Saints
,
whose
spirits
are
weake
and
fearfull
,
they
are
then
afraid
of
Gods
wrath
,
that
they
shall
be
swallowed
up
in
the
common
calamity
:
be
of
good
comfort
,
God
knowes
those
that
trust
in
him
,
even
when
his
wrath
is
never
so
dreadful
and
general
abroad
in
the
world
.
It
is
in
this
case
with
Gods
children
,
as
it
is
with
a
childe
in
the
mothers
Armes
;
if
the
father
violently
layes
hold
upon
his
servant
and
beates
him
,
and
thrust
,
him
out
of
doores
for
his
demerits
,
there
is
such
a
terrible
reflection
from
the
fathers
anger
against
the
servant
upon
the
childe
,
that
the
poor
childe
falls
a
crying
.
So
it
is
with
the
children
of
God
,
when
they
see
God
in
a
terrible
way
,
●aying
hold
upon
wicked
men
,
to
execute
wrath
upon
them
,
they
cry
out
,
they
are
afraid
lest
some
evil
should
befall
them
too
.
Oh
no
,
be
of
good
comfort
,
The
Lord
is
good
,
and
a
strong
hold
in
the
day
of
trouble
,
and
knoweth
them
that
trust
in
him
,
when
his
anger
is
never
so
great
and
general
.
So
it
is
here
;
though
this
Israel
be
not
my
people
,
yet
the
number
of
the
children
of
Israel
shall
be
as
the
sand
of
the
Sea
for
all
that
,
so
you
shall
find
it
in
the
15.
ver.
of
that
first
of
Nahum
,
Behold
(
saith
the
Text
)
upon
the
mountains
,
the
feete
of
him
that
bringeth
good
tidings
.
What
at
this
time
though
Gods
way
be
in
the
whirl-winde
and
so
terrible
,
yet
now
behold
the
feete
of
him
that
bringeth
good
tydings
,
that
publisheth
peace
.
God
abroad
publisheth
war
,
yet
he
hath
a
messenger
to
publish
life
and
peace
to
some
.
Is
it
not
so
this
day
?
It
is
true
,
the
wrath
of
the
Lord
is
kindled
,
the
wrath
of
the
Lord
burneth
as
an
oven
,
and
it
is
hot
,
but
it
is
against
the
ungody
,
but
peace
shall
be
upon
Israel
.
And
let
us
sanctifie
the
name
of
God
in
this
too
,
for
so
it
followes
in
this
very
Chap.
of
Nah.
ver.
15.
Oh
Iudah
keepe
thy
solemne
feasts
,
performe
thy
vowes
,
for
the
wicked
shall
no
more
passe
through
thee
.
And
because
God
revealeth
such
rich
grace
in
the
middest
of
judgement
,
let
this
engage
your
hearts
to
the
Lord
for
ever
.
Yea
a
little
further
(
because
it
is
an
instraction
of
great
use
in
these
times
,
and
may
be
yet
of
further
use
in
times
we
may
live
to
see
(
not
onely
when
God
threatneth
judgements
,
let
us
sanctifie
Gods
name
in
looking
up
to
promises
:
but
when
judgements
are
actually
upon
us
.
Suppose
we
should
live
to
have
most
fearful
judgments
of
God
upon
us
,
yet
even
then
we
must
look
up
to
promises
,
Esay
,
26.
8.
In
the
way
of
thy
judgements
,
O
Lord
,
have
we
waited
for
thee
,
the
desire
of
our
soule
is
to
thy
name
.
Oh
blessed
be
God
(
my
brethren
)
the
Lord
calleth
us
to
wait
upon
him
in
the
wayes
of
mercy
for
the
present
.
It
is
true
,
there
was
a
time
not
long
since
,
that
the
Lord
was
in
a
way
of
judgement
toward
England
;
and
there
were
some
of
Gods
people
,
when
he
was
in
the
wayes
of
his
judgements
amongst
us
,
yet
would
wait
upon
God
and
keepe
his
wayes
;
though
there
were
many
because
Gods
judgements
were
abroad
,
and
they
saw
that
they
were
like
to
suffer
,
departed
from
God
and
declined
his
wayes
.
Much
cause
of
bitterness
of
spirit
,
and
of
dread
of
humiliation
have
they
that
did
so
:
But
others
may
have
comfort
to
their
soules
,
that
in
the
very
wayes
of
Gods
judgments
they
waited
for
him
,
&
they
can
now
with
more
comfort
wait
upon
God
when
he
is
in
the
ways
of
his
mercy
.
But
if
God
should
ever
come
untous
in
the
ways
of
his
judgments
,
let
us
learne
even
then
to
wait
upon
God
&
keep
his
way
.
And
yet
another
Text
that
may
seeme
to
be
more
notable
than
this
for
this
purpose
,
and
that
is
Iere.
33.
24.
Consider
est
thou
not
what
this
people
have
spoken
,
saying
,
the
two
families
which
the
Lord
hath
chosen
,
he
hath
even
cast
them
off
;
thus
they
have
despised
my
people
,
that
they
should
be
no
more
a
nation
.
Marke
the
low
condition
the
people
were
in
at
this
time
:
Oh
,
God
hath
cast
them
off
,
they
are
despised
&
contemptible
,
not
worthy
to
be
accounted
a
nation
.
This
condition
was
very
low
:
but
though
they
were
brought
low
,
&
in
a
condition
contemptible
,
yet
now
God
confirms
his
Covenant
with
them
at
this
time
.
For
observe
,
ver.
25.
Thus
saith
the
Lord
.
If
my
Covenant
be
not
with
day
&
night
,
and
if
I
have
not
appointed
the
ordinances
of
heaven
&
earth
,
then
will
I
cast
away
the
seed
of
Iacob
,
ond
David
my
servant
.
As
if
God
should
say
,
let
them
know
that
whatsoever
their
condition
is
now
,
yet
my
love
,
my
mercy
,
my
faithfulness
is
toward
them
as
sure
as
my
covenant
with
day
&
night
,
and
as
the
ordinances
of
heaven
and
earth
.
An
admirable
Text
to
help
not
onely
nations
,
but
particular
persons
when
they
are
cast
under
contempt
by
wicked
&
ungodly
men
;
yet
at
that
time
the
Lord
is
most
ready
to
confirm
his
covenant
with
them
,
to
be
as
sure
as
his
covenant
with
day
&
night
,
and
heaven
&
earth
.
This
bringeth
honour
to
God
when
at
such
times
we
can
looke
up
to
God
and
exercise
our
faith
.
And
indeed
this
is
the
glory
,
and
dignity
,
and
beauty
of
faith
to
exercise
it
then
,
when
Gods
judgements
are
actually
upon
us
.
But
what
promises
are
these
?
They
were
not
promises
to
any
that
then
lived
:
the
promise
that
is
here
made
,
was
to
be
fulfilled
in
future
Ages
,
yet
it
is
brought
in
by
the
Prophet
as
a
comfort
to
the
people
of
God
living
then
in
that
time
.
Hence
this
excellent
note
that
nearly
concerns
us
.
Gracious
hearts
are
comforted
with
the
promises
of
God
made
to
the
Church
,
Joseph
.
Behold
I
dye
,
but
God
shall
be
with
you
and
bring
you
again
unto
the
land
of
your
fathers
;
he
will
fulfill
his
promises
to
you
though
I
am
dead
.
Our
fore-fathers
,
that
generation
of
the
Saints
that
lived
a
while
since
,
how
comfortably
would
they
have
dyed
if
God
before
their
death
had
revealed
to
them
,
that
within
3.
or
4.
or
7.
yeares
so
much
mercy
should
come
to
England
as
we
now
have
seen
in
these
dayes
!
Yea
how
comfortably
should
any
of
us
have
died
(
I
appeal
to
any
gracious
heart
here
)
suppose
God
should
have
taken
thee
away
but
this
time
two
yeares
,
and
he
should
have
said
thus
to
thee
,
Go
and
be
gathered
to
thy
fathers
in
peace
,
within
these
two
years
such
and
such
things
shall
be
done
for
England
,
as
we
now
live
to
see
;
would
not
we
willingly
have
dyed
?
would
it
not
have
been
comfort
enough
against
the
fear
of
death
but
to
have
had
revealed
to
us
what
should
have
been
done
in
after
time
to
our
posterity
?
what
mercy
then
is
it
now
,
that
it
is
not
onely
revealed
to
us
but
enjoyed
by
us
?
That
is
the
second
Note
.
But
thirdly
,
to
multiply
them
as
the
sand
of
the
sea
shore
.
If
we
compare
Scripture
with
Scripture
,
we
shall
finde
that
God
therefore
promiseth
this
,
because
he
would
thereby
shew
,
that
he
did
remember
his
old
promise
to
Abraham
,
for
that
was
the
promise
made
to
Abraham
that
God
would
multiply
his
seed
as
the
starres
of
heaven
,
and
as
the
sand
which
is
upon
the
sea
shore
;
and
now
God
along
time
after
commeth
in
with
renewing
this
promise
.
Hence
we
are
to
observe
this
Note
.
That
the
Lord
remembers
his
promises
though
made
a
long
time
since
.
God
is
ever
mindful
of
his
Covenant
,
as
it
is
,
Psal.
111.
5.
When
we
have
some
new
and
fresh
manifestations
of
Gods
mercy
,
our
hearts
rejoyce
in
it
,
but
the
impression
of
it
is
soone
gone
.
Many
of
you
when
you
have
beene
seeking
God
,
have
had
many
manifestations
of
his
love
,
and
God
hath
entred
into
Covenant
with
you
,
&
for
a
while
you
have
been
comforted
,
but
you
lose
all
your
comfort
againe
within
a
short
time
:
Oh
remember
,
But
yet
we
must
enquire
a
little
further
,
stars
of
the
heaven
and
as
the
sand
upon
the
Sea
shore
;
Why
did
God
expresse
this
covenant
to
Abraham
?
what
was
the
matter
?
Thus
,
he
would
make
his
seed
as
the
stars
of
heaven
,
and
as
the
sand
of
the
Sea
.
As
if
God
should
have
said
to
Abraham
;
Abraham
be
willing
to
leave
your
fathers
house
,
I
will
make
a
great
house
of
you
,
a
great
family
of
yours
.
Secondly
,
you
shall
observe
that
afterwards
God
confirmed
this
covenant
to
Abraham
,
and
that
with
an
oath
.
It
is
very
observable
,
when
he
came
first
out
of
his
countrey
,
and
left
his
fathers
house
,
God
made
this
promise
of
the
encreasing
of
his
seed
,
but
not
with
an
oath
;
but
afterwards
in
Gen.
22
16.
God
renews
this
promise
of
multiplying
his
seed
,
and
that
by
an
Oath
;
for
saith
he
,
By
my selfe
have
I
sworne
,
for
because
thou
hast
done
this
thing
,
and
hast
not
witheld
thy
sonne
,
thine
onely
son
,
that
in
blessing
I
will
blesse
thee
,
and
in
multiplying
I
will
multiply
thy
seed
as
the
stars
of
the
heavens
,
and
as
the
sand
which
is
upon
the
Sea
shore
.
Marke
here
,
It
was
upon
Abrahams
being
willing
to
offer
up
his
son
Isaac
,
his
onely
son
Isaac
.
Abraham
was
willing
at
Gods
command
to
offer
●
ship
own
son
,
and
upon
that
God
promiseth
to
multiply
his
seed
as
the
stats
of
heaven
,
and
as
the
sand
of
the
sea
.
Yea
he
comes
in
with
an
oath
,
By
my selfe
I
sweare
,
saith
the
Lord
,
that
I
will
do
it
,
because
thou
hast
done
this
.
We
have
two
most
excellent
notes
from
hence
.
First
,
I
will
make
thee
a
glorious
family
as
the
stars
of
heaven
,
saith
God
.
Againe
,
Abraham
was
willing
to
lose
one
son
,
his
onely
son
for
God
.
Art
thou
willing
to
lose
one
son
for
me
▪
thou
shalt
have
ten
thousand
sons
for
this
one
thou
losest
,
yea
though
it
be
lost
but
in
thy
intention
.
Thou
shalt
have
thy
own
son
,
and
yet
have
ten
thousand
sons
besides
.
Oh
let
us
not
be
afraid
to
part
with
any
thing
for
God
:
Gods
people
they
know
how
to
make
up
in
God
what
ever
they
lose
for
God
:
But
God
will
not
onely
make
it
up
in
himselfe
,
but
will
make
it
up
even
in
the
very
thing
it selfe
,
the
creature
it selfe
thou
losest
for
God
.
Art
thou
willing
to
lose
a
little
of
thy
estate
?
Thou
mayst
with
comfort
expect
(
so
far
as
if
thou
knewest
all
thou
thy selfe
wouldst
desire
)
to
have
it
made
up
in
abundance
,
even
in
that
very
way
.
You
know
the
promise
,
He
that
forsaketh
father
,
or
mother
,
or
wife
or
children
,
or
lands
,
or
houses
for
my
sake
,
shal
have
an
hundred
fold
in
this
world
,
and
in
the
world
to
come
life
everlasting
.
How
hath
God
fulfilled
this
this
day
in
many
of
our
eyes
,
and
too
many
of
our
experiences
!
how
many
have
you
known
who
have
beene
willing
to
part
with
that
they
had
,
and
to
put
it
out
(
as
it
were
)
to
the
wide
world
;
God
hath
made
it
up
not
onely
in
himselfe
,
but
in
the
very
thing
it selfe
,
and
thereby
taught
them
and
all
the
world
to
be
willing
to
venture
for
God
,
to
part
with
any
thing
for
him
and
his
cause
.
Secondly
,
But
how
comes
this
in
at
this
time
,
&
to
his
people
in
Hosea
his
Prophesie
?
Thus
it
comes
in
now
,
because
the
Lord
by
the
Prophet
would
answer
an
objection
of
the
people
.
They
might
have
said
thus
,
What
Hosea
,
doe
you
thus
threaten
judgement
,
the
destruction
of
Israel
?
why
,
you
promise
mercy
to
Judah
,
and
Judah
is
but
a
handful
to
us
,
we
are
the
ten
Tribes
,
&
with
us
are
the
chiefe
,
the
greatest
part
,
almost
all
the
seed
of
Abraham
,
and
yet
you
threaten
our
destruction
,
it
can
never
possibly
be
:
What
will
become
of
Gods
promise
then
?
Did
not
God
promise
Abraham
,
that
his
seed
should
be
as
the
stars
of
heaven
,
&
as
the
sand
on
the
sea
shore
?
you
seeme
to
goe
crosse
to
God
,
God
saith
that
he
would
multiply
that
seed
,
and
you
take
a
course
to
make
men
beleeve
that
the
seed
of
Abraham
should
bee
brought
into
a
narrow
compasse
and
be
nothing
.
Thus
doubtless
they
were
ready
to
pleade
against
the
Prophet
.
The
Prophet
answereth
thus
.
What
doe
you
say
,
what
will
become
of
Abrahams
seed
?
Know
that
God
can
tell
how
to
provide
for
his
Church
and
fulfill
his
promise
made
to
Abraham
whatsoever
becomes
of
you
,
for
you
are
mistaken
in
thinking
you
alone
are
the
seed
of
Abraham
;
for
you
shall
know
that
Abraham
hath
not
onely
a
carnal
but
a
spiritual
seed
;
all
those
that
shal
come
to
joyne
in
the
faith
of
Abraham
,
and
subject
themselves
to
the
God
of
Abraham
,
they
shall
be
the
seed
of
Abraham
,
and
so
they
shall
be
the
children
of
Israel
as
well
as
you
,
and
thus
God
will
make
good
his
word
.
And
so
the
Apostle
,
Rom.
9.
doth
quote
this
Scripture
about
Gods
casting
off
of
the
people
of
Israel
threatned
here
by
Hosea
(
ver.
25.
As
he
saith
also
in
Hosea
,
I
will
call
them
my
people
that
were
not
my
people
:
This
is
the
very
Text
that
the
Apostle
there
quoteth
,
though
all
the
words
are
not
quoted
,
and
it
is
a
very
good
thing
to
acquaint
your selves
with
the
Scripture
,
and
to
see
how
one
Scripture
lookes
towards
another
,
and
specially
in
the
new
Testament
to
see
how
the
old
Testament
is
quoted
.
)
This
I
say
the
Apostle
applyeth
to
the
Gentiles
;
and
the
holy
Ghost
(
who
is
the
best
interpreter
of
Scriptures
)
there
shewes
,
that
it
is
at
least
in
part
fulfilled
in
so
many
of
the
Gentiles
comming
in
,
and
being
converted
to
the
faith
of
the
true
Messia
.
There
are
this
and
many
other
excellent
Prophesies
concerning
the
glory
of
Israel
,
that
were
made
good
in
part
in
the
first
times
of
the
Gospel
;
but
that
was
but
as
the
first
fruites
of
the
fulfilling
of
those
promises
&
Prophesies
;
the
accomplishment
of
them
is
yet
certainly
to
come
,
when
the
fulnesse
of
the
Gentiles
shall
come
in
,
and
the
Jews
be
converted
;
then
not
onely
the
spiritual
seed
,
but
the
very
carnal
seed
of
Abraham
shall
have
this
promise
made
good
,
and
shall
be
multiplyed
and
come
into
the
faith
too
.
Rom.
11.
26.
The
Apostle
speakes
there
of
a
general
salvation
of
Israel
,
that
was
yet
to
come
after
the
fulnesse
of
the
Gentiles
.
So
it
appears
plainly
,
that
those
Prophesies
concerning
the
glory
of
Israel
,
though
they
were
in
part
made
good
in
the
first
times
of
the
Gospel
,
yet
there
was
a
further
accomplishment
of
them
after
,
when
there
should
be
a
fulnesse
of
the
Gentiles
come
in
,
and
then
Israel
should
be
saved
too
.
I
might
spend
a
great
deale
of
time
in
shewing
how
many
promises
concerning
the
excellency
of
the
Church
were
made
good
in
part
in
the
first
times
of
the
Gospel
,
and
yet
that
but
as
the
first
fruites
,
and
to
be
fully
made
good
afterwards
.
And
certainly
this
promise
(
as
we
shall
afterward
come
to
know
)
it
is
not
yet
throughly
fulfilled
:
though
it
was
in
part
made
good
at
the
calling
of
the
Gentiles
,
there
is
a
further
degree
of
it
to
be
accomplished
another
day
,
of
which
hereafter
.
From
hence
(
the
words
being
thus
opened
to
you
)
take
these
observations
as
they
do
immediately
spring
from
them
.
First
,
that
all
beleevers
,
though
of
the
Gentiles
,
are
of
the
seed
of
Abraham
,
they
are
of
Israel
,
and
therefore
have
the
same
priviledges
with
Israel
,
the
same
in
effect
,
yea
(
as
we
shall
see
afterward
)
better
.
They
are
all
the
heirs
of
Abraham
,
who
in
Rom.
4.
is
said
to
be
the
heir
of
the
world
,
they
have
the
dignity
of
Israel
,
to
be
the
peculiar
people
of
the
Lord
,
to
be
the
treasure
,
to
be
Gods
portion
.
Whatsoever
you
reade
of
Israel
,
of
excellent
titles
and
appellations
about
Israel
.
they
belong
now
to
all
beleevers
,
though
they
be
the
children
of
the
Gentiles
.
A
comfortable
&
sweet
point
to
us
of
the
Gentiles
Secondly
,
God
hath
a
time
to
bring
in
abundance
of
people
to
the
profession
of
the
faith
,
to
bring
in
multitudes
,
even
as
the
sand
of
the
sea-shore
.
He
will
do
it
,
and
he
hath
wayes
enough
to
accomplish
it
.
Though
there
is
for
the
present
this
reproach
upon
the
way
and
people
of
God
,
ful
vision
,
in
which
he
saw
a
man
of
Macedonia
,
appearing
to
him
,
and
praying
him
to
come
over
to
Macedonia
&
help
them
;
one
would
have
thought
that
when
Paul
had
gone
to
preach
there
,
all
should
have
come
flocking
in
,
and
there
should
have
beene
a
glorious
worke
done
,
that
hee
should
have
brought
in
a
great
number
to
the
faith
:
But
when
he
came
to
Macedonia
,
he
was
faine
to
go
into
the
fields
by
a
rivers
side
to
preach
,
and
onely
a
few
women
came
there
to
heare
him
(
there
was
all
the
Auditory
he
had
)
and
amongst
them
,
there
was
but
one
poor
woman
wrought
upon
.
God
opened
the
heart
of
Lydia
,
Here
was
all
the
great
do
that
was
upon
such
a
mighty
call
;
and
yet
we
know
how
gloriously
God
went
on
with
Paul
.
This
I
note
to
confirm
you
in
this
,
that
though
the
beginnings
be
very
small
,
yet
we
may
expect
a
glorious
increase
afterward
.
As
it
was
with
the
Church
at
the
beginning
,
so
it
will
be
here
:
That
which
Bildad
said
of
Job
,
Chap.
8.
7.
may
well
be
applyed
to
the
Church
,
Though
the
beginning
of
it
be
small
,
yet
the
latter
end
of
it
shall
greatly
increase
.
But
thirdly
,
As
the
multitude
of
Subjects
is
the
glory
of
a
Prince
,
dew
of
the
morning
.
Psal.
110.
3.
Thus
it
began
in
the
Primitive
times
in
the
Apostles
dayes
,
and
presently
after
multitudes
came
into
the
Church
.
I
remember
Jerome
Writing
to
Cromatius
,
saith
that
there
might
be
computed
for
every
day
in
the
yeere
(
except
in
the
first
of
January
)
five
thousand
Martyrs
:
therfore
the
Church
was
grown
to
a
numerous
multitude
.
And
Tertullian
speakes
in
his
time
that
they
were
become
so
numerous
then
,
that
in
his
Apologetiques
he
tells
the
Heathen
that
they
had
filled
their
Cities
,
and
that
if
they
would
they
had
strength
enough
to
make
their
party
good
against
them
,
but
they
were
patient
and
submitted
themselves
to
their
Tyranny
.
I
know
many
make
this
of
Tertullian
an
argument
that
men
must
lay
down
their
necks
,
and
suffer
their
throats
to
be
cut
,
if
those
that
are
above
them
will
it
,
and
if
they
cannot
obey
actively
,
they
must
obey
passively
any
thing
that
is
acording
to
the
will
of
such
as
are
over
them
.
Why
(
say
they
)
did
not
the
Christians
so
in
the
Primitive
times
?
Yes
,
the
Christians
did
so
,
they
though
they
were
under
Idolaters
,
and
were
commanded
to
deny
Christ
,
which
was
utterly
unlawful
;
yet
though
they
could
not
obey
actively
,
they
obeyed
passively
,
they
did
subject
and
submit
themselves
to
all
their
rage
;
and
though
they
had
strength
,
yet
they
would
not
resist
.
Why
should
not
Christians
do
so
now
?
You
are
exceedingly
gulled
with
this
argument
many
times
:
true
,
we
are
bound
to
obey
authority
actively
or
passively
,
and
yet
this
argument
doth
not
serve
the
turne
.
There
is
a
great
deale
of
difference
between
authority
abused
,
&
men
that
are
in
authority
commanding
;
here
the
difference
lies
not
in
authority
abused
,
but
in
that
which
is
no
authority
at
all
.
For
there
is
no
authority
that
we
are
subject
to
now
,
but
(
as
I
have
said
heretofore
)
according
to
the
Laws
and
constitutions
of
the
Countrey
where
we
live
.
Now
in
the
Primitive
times
they
submitted
themselves
to
suffer
when
they
could
not
do
the
things
that
were
commanded
(
as
to
deny
Christ
)
because
by
the
constitutions
of
that
Countrey
they
had
such
a
kinde
of
power
given
to
them
,
a
legal
power
to
proceed
against
them
;
so
that
they
had
a
power
in
their
way
given
them
,
and
they
had
authority
,
but
they
abused
it
in
that
they
did
.
And
therefore
the
Christians
were
so
willing
rather
to
suffer
any
thing
than
to
resist
,
and
were
ours
the
same
case
wee
should
do
so
too
,
if
once
it
come
to
passe
that
mischiefe
be
established
by
a
Law
,
though
it
be
mischiefe
,
yet
if
we
cannot
obey
it
actively
we
are
bound
to
suffer
or
else
to
quit
the
Countrey
,
one
of
the
two
,
if
it
be
urged
upon
us
:
We
may
seek
what
we
can
to
get
it
alleviated
,
but
we
must
either
do
or
suffer
if
once
it
be
framed
into
a
Law
,
otherwise
we
are
not
bound
in
conscience
,
bound
wee
may
be
in
regard
of
prudence
,
and
in
regard
of
preventing
other
disturbances
,
but
conscience
doth
not
bind
to
wils
of
men
,
but
binds
to
Laws
.
Thus
much
still
,
for
the
satisfaction
of
Conscience
in
this
case
.
But
to
come
to
what
I
brought
this
in
for
.
The
Christians
were
wonderfully
encreased
at
this
time
.
Now
we
know
this
is
the
point
;
We
are
to
rejoyce
when
the
Church
is
increased
,
and
to
esteeme
it
as
the
great
blessing
of
God
when
they
are
made
as
the
sand
upon
the
sea-shore
.
There
is
an
admirable
place
for
this
in
Psal.
72.
where
there
is
a
large
prophesie
made
of
the
Kingdome
of
Christ
and
of
his
Glory
in
this
particular
,
ver.
8.
He
shal
have
dominion
from
sea
to
sea
,
and
from
the
rivers
to
the
end
of
the
earth
,
then
ver.
11.
All
Kings
shall
fall
downe
before
him
,
and
all
Nations
shall
serve
him
:
and
ver.
17.
His
name
shall
endure
for
ever
,
and
shall
continue
as
long
as
the
sunne
,
and
men
shall
be
blessed
in
him
,
all
Nations
shall
call
him
blessed
.
Now
marke
upon
this
,
how
the
Saints
rejoyce
and
bless
God
,
What
shall
all
Nations
come
in
and
serve
Christ
?
shall
there
come
multitudes
in
and
joyne
with
the
Church
?
Oh
blessed
be
the
Lord
God
,
the
God
of
Israel
who
onely
doth
wonderous
things
,
and
blessed
be
his
glorious
name
for
ever
and
ever
,
and
let
the
whole
earth
be
filled
with
his
glory
,
Amen
&
Amen
saith
the
Church
of
God
then
,
let
all
the
Saints
send
forth
their
eccho
.
Amen
,
yea
and
Amen
to
this
,
that
all
the
earth
shall
be
filled
with
the
glory
of
Christ
,
this
is
that
they
are
affected
with
,
this
is
that
they
desire
much
,
as
if
they
should
say
,
this
is
a
blessed
thing
indeed
.
My
brethren
this
is
a
good
and
consely
sight
in
a
gracious
eye
to
see
multitudes
come
in
&
to
flock
to
Christ
and
to
his
Ordinances
.
It
is
true
indeed
,
the
spirit
of
Antichrist
that
is
in
many
makes
them
that
they
cannot
look
upon
his
but
with
a
malevolent
eye
,
and
their
hearts
do
vexe
,
and
rage
,
and
fiet
at
this
,
as
much
as
at
any
thing
,
they
love
scattering
of
them
up
and
downe
,
but
to
see
people
come
flocking
to
Ordinances
,
to
see
multitudes
come
in
and
joyne
themselves
to
Christ
,
this
they
cannot
endure
.
The
same
malicious
spirit
that
was
against
Christ
,
that
we
reade
of
in
the
Acts
of
the
Apostles
,
yea
,
and
in
the
Gospel
too
,
wee
finde
it
still
in
such
kinde
of
men
.
Marke
that
Text
,
Act.
13.
44
,
45.
There
it
is
said
that
almost
the
whole
Cittie
came
together
to
hear
the
word
of
God
,
to
heare
a
Sermon
.
Now
the
Pharises
when
they
saw
the
multitude
they
were
filled
with
envie
:
Why
what
hurt
was
there
done
?
They
saw
no
hurt
done
,
but
meerely
saw
the
multitude
,
and
they
speake
against
those
things
that
were
spoken
by
Paul
contradicting
and
blaspeming
:
When
they
saw
the
multitude
,
they
could
have
borne
it
otherwise
.
Marke
againe
the
vile
spirits
of
the
Pharisees
that
envied
at
the
multitude
that
followed
Christ
himselfe
:
not
onely
did
they
envy
at
the
Apostles
,
for
they
might
be
factious
and
singular
men
in
their
esteem
,
but
what
say
you
to
Christ
himselfe
?
John
.
12.
19.
The
Pharisees
said
,
behold
,
perceive
yee
how
ye
prevaile
nothing
?
behold
,
the
world
followes
him
.
Certainly
the
same
Pharisaical
spirit
hath
beene
a
prelatical
spirit
in
our
dayes
.
We
know
it
hath
beene
matter
enough
for
a
godly
,
painful
,
conscionable
Minister
to
be
outed
of
all
he
hath
at
an
instant
,
and
his
mouth
to
be
stopped
,
meerly
upon
this
,
though
they
had
nothing
against
him
,
no
,
not
for
their
own
Laws
,
but
because
he
was
a
popular
man
,
and
multitudes
followed
him
.
What
a
dangerous
thing
hath
it
beene
of
late
times
for
men
to
be
popular
,
that
is
,
to
bee
such
as
multitudes
shall
come
and
flock
to
the
word
preached
by
them
.
Certainly
it
is
an
evil
spirit
,
for
the
promise
of
God
to
his
Church
is
,
that
there
shall
come
multitudes
and
joyne
with
the
people
of
God
in
the
way
of
his
Ordinances
.
Yea
but
it
may
be
they
do
not
envy
at
all
that
multitudes
should
follow
that
that
is
good
,
But
suppose
it
be
so
(
for
men
are
men
)
that
they
through
corruption
should
have
any
such
workings
of
pride
,
yet
do
they
say
anything
that
is
not
justifyable
?
do
they
preach
any
thing
that
is
not
according
to
Christ
?
If
they
do
not
,
then
thou
shouldest
encourage
that
which
is
good
,
and
for
that
which
is
evill
leave
it
to
the
comming
of
Christ
,
except
thou
canst
by
prayer
and
instruction
helpe
it
,
have
it
I
say
till
then
.
It
is
worse
to
envy
at
multitudes
now
then
it
was
for
the
Jewes
to
envy
Paul
for
multitudes
following
him
,
for
they
thought
they
could
contradict
him
in
what
he
said
,
and
therefore
for
multitudes
to
follow
such
as
should
preach
false
doctrine
(
as
they
thought
Paul
did
)
they
had
some
colour
to
contradiet
it
,
&
to
envy
at
the
multitudes
following
of
him
.
But
here
it
is
nothing
else
in
the
World
but
meerely
because
multitudes
come
to
heare
the
world
,
for
though
men
first
preach
in
corners
privately
,
where
they
have
but
a
few
auditors
,
they
will
cry
out
of
that
,
well
,
if
they
preach
publikely
,
and
multitudes
come
to
hear
them
,
then
they
cry
out
of
that
too
.
Nothing
at
all
will
please
them
,
nothing
can
please
envious
&
malicious
spirits
.
Here
is
the
wisdome
of
the
serpent
too
,
because
if
they
goe
upon
other
objections
they
may
be
answered
by
all
the
world
that
there
is
no
such
thing
as
they
pretend
,
but
put
them
from
those
,
and
you
may
be
sure
to
have
such
objections
as
no
man
can
answer
:
Oh
but
(
say
they
)
their
hearts
are
lifted
up
and
they
have
ill
aymes
and
ill
intentions
.
Who
can
answer
this
objection
?
no
body
can
confute
this
.
Nay
suppose
we
professe
before
the
Lord
&
Christ
as
we
desire
to
stand
before
him
,
and
answer
it
at
that
day
what
our
aimes
are
,
this
will
not
serve
the
turne
.
Why
then
(
my
brethren
)
if
men
will
choose
such
an
argument
as
cannot
possibly
come
to
be
answered
before
the
coming
of
Christ
,
and
so
make
a
stumbling-block
,
there
is
no
help
but
men
must
stumble
and
fall
,
and
many
do
stumble
and
fall
,
and
break
their
necks
.
How
ever
let
wisdom
be
justified
of
her
children
;
Let
the
Saints
rejoyce
in
this
,
that
multitudes
come
in
to
the
ministery
of
the
word
and
to
the
Ordinances
of
Christ
.
Be
careful
and
wise
in
this
,
and
give
no
just
occasion
,
and
therefore
give
all
due
respect
that
possibly
can
be
to
those
you
have
the
most
relation
unto
.
This
you
see
is
the
promise
that
there
shall
come
in
such
multitudes
to
the
Church
.
But
marke
then
how
the
promise
runnes
;
As
the
sand
of
the
sea
.
Rabbin
Ezra
makes
an
allusion
from
hence
,
as
the
sand
(
saith
he
)
keepes
the
waves
of
the
sea
from
breaking
in
,
I
doe
not
say
that
this
is
the
intention
,
but
surely
the
intention
of
God
is
mainly
this
,
to
signifie
the
multitudes
that
should
come
into
the
Church
:
Onely
this
allusion
we
may
make
use
of
,
as
being
a
comfortable
and
pretty
allusion
,
and
it
is
a
truth
that
Israel
is
as
the
sand
of
the
sea
,
not
onely
in
respect
of
multitudes
,
but
as
the
sand
to
keepe
in
the
waves
of
Gods
wrath
from
drowning
the
world
:
and
indeed
were
it
not
for
the
Church
of
God
,
the
waves
of
Gods
wrath
that
are
abroad
would
overflow
all
the
world
,
and
the
world
would
quickly
be
confounded
.
So
saith
hee
,
When
the
waves
of
Gods
anger
seeme
as
if
they
would
overflow
all
the
world
;
they
doe
but
see
Israel
,
and
they
returne
back
presently
,
they
retire
and
are
not
able
then
to
overflow
the
world
as
they
do
desire
.
The
Fift
Lecture
HOSEA
.
And
it
shall
come
to
passe
,
that
in
the
place
where
it
was
said
unto
them
,
Yea
are
not
my
people
,
there
it
shall
be
said
unto
them
,
Yee
are
the
sonnes
of
the
living
God
.
Then
shall
the
children
of
Judah
and
the
children
of
Israel
be
gathered
together
,
&c.
ACcording
to
the
division
of
the
Chapter
that
Luther
makes
in
his
Comment
upon
this
Prophet
,
we
are
already
in
the
second
Chapter
;
for
he
makes
the
second
to
begin
at
this
tenth
verse
.
From
that
to
the
end
,
we
have
the
promise
of
mercy
to
Israel
that
was
to
come
,
and
both
to
Israel
and
Judah
together
.
Some
part
of
Gods
promise
of
mercy
to
Israel
we
finished
the
last
day
;
now
wee
are
to
proceed
.
And
it
shall
còme
to
passe
in
that
place
,
&c.
In
that
place
.
]
This
according
to
some
hath
reference
to
the
very
land
of
Canaan
it selfe
,
that
God
will
have
a
very
glorious
Church
there
,
specially
in
Jerusalem
before
the
end
of
the
world
come
,
and
many
Prophesies
seeme
to
encline
that
way
,
as
Zach.
12.
6.
Jerusalem
shall
be
inhabited
againe
,
even
in
Jerusalem
.
This
cannot
be
meant
onely
of
their
returne
out
of
Captivity
that
was
in
Cyrus
his
time
,
for
the
Text
saith
,
In
that
day
thee
feeble
among
them
shall
be
as
David
,
and
the
house
of
David
shall
be
as
the
Angel
of
God
,
&
God
will
poure
upon
them
the
spirit
of
grace
&
supplication
,
and
they
shall
looke
upon
him
whom
they
have
pierced
,
and
the
like
.
It
shall
be
in
that
day
when
Jerusalem
shall
be
inhabited
,
even
in
Jerusalem
.
The
return
of
their
Captivity
at
first
was
not
so
glorious
,
there
was
not
such
a
glorious
spirit
put
upon
them
then
;
for
if
you
read
the
story
of
it
,
Synagoga
Iudaica
)
That
there
is
a
time
that
all
the
Iews
where
ever
they
dye
,
shall
come
through
Meatus
terrae
,
and
rise
againe
at
Jerusalem
;
and
therefore
some
of
them
when
they
think
they
have
not
long
time
to
live
,
they
will
sell
all
their
possesions
,
and
goe
and
live
neere
Jerusalem
,
at
least
to
prevent
the
trouble
of
coming
through
those
Meatus
terra
that
they
speake
of
.
Thus
they
are
deluded
in
their
conceits
.
But
yet
more
generally
,
In
that
place
.
Whereas
the
place
of
my
people
was
confined
into
a
little
and
narrow
roome
,
hereafter
it
shall
be
inlarged
,
and
even
among
the
Gentiles
that
shal
be
made
spiritual
Israel
,
where
I
was
not
known
,
among
the
Heathen
,
even
there
shall
I
come
to
be
known
,
and
I
shall
have
a
people
there
,
and
not
only
people
,
but
sons
,
the
sons
of
the
living
God
,
and
that
so
apparently
,
that
it
shall
be
said
unto
them
.
Yee
are
the
sonnes
of
the
living
God
.
Thus
Saint
Peter
seems
to
interpret
this
place
,
in
the
1
Pet.
2.
10.
speaking
of
the
Gentiles
whom
God
would
have
a
people
among
them
,
saith
the
Apostle
,
Which
in
times
past
were
not
a
people
,
but
are
now
the
people
of
God
.
Generally
Interpreters
doe
conclude
that
the
Apostle
had
reference
to
this
very
place
in
Hosea
:
And
so
we
may
build
then
upon
this
interpretation
howsoever
,
that
it
is
the
intention
of
the
Spirit
of
God
,
that
God
would
call
home
the
Gentiles
to
himself
,
&
so
they
that
were
no
people
should
become
his
people
,
his
sons
:
It
should
be
said
in
that
place
where
before
it
was
said
that
they
knew
him
not
,
that
now
they
are
his
sons
.
Yea
the
Heathen
shal
be
brought
in
,
so
as
they
shall
be
convinced
of
the
vanity
of
their
Idolatry
.
We
worshipped
dead
stocks
;
our
gods
were
dead
stones
&
stocks
that
we
were
vassals
unto
;
but
now
we
see
a
people
that
is
come
in
to
the
profession
of
this
Christian
Religion
,
they
worship
the
living
God
,
their
God
is
the
true
God
,
certainely
here
are
the
sons
of
the
living
God
.
you
are
not
my
people
,
where
there
was
nothing
but
a
company
of
savage
barbarous
creatures
that
worshipped
the
Devill
;
how
in
this
place
,
in
England
is
it
said
,
even
by
the
nations
round
about
us
,
surely
they
are
the
sonnes
of
the
living
God!
And
so
many
times
in
dark
corners
in
the
Countrey
where
they
never
had
the
knowledge
of
Jesus
Christ
,
but
were
nuzled
up
in
Popery
and
in
all
kinde
of
supesticious
vanity
,
God
is
pleased
to
send
some
faithful
Minister
to
carry
the
light
of
the
knowledge
of
Christ
unto
them
,
and
efficaciously
to
work
faith
in
their
hearts
,
and
now
,
oh
what
an
alteration
is
there
in
that
towne
!
the
like
of
a
family
.
It
may
be
said
of
many
a
house
and
family
,
It
shall
be
said
they
are
the
sonnes
of
the
living
God
.
It
shall
be
said
so
.
be
the
sonnes
of
the
living
God
,
but
it
shall
come
to
passe
that
it
shall
be
said
they
are
the
sonnes
of
the
living
God
:
all
about
them
shall
see
such
a
lustre
of
the
glory
of
God
shining
upon
them
,
that
they
shall
all
say
,
Verily
whatsoever
other
people
have
said
hertofore
,
whatsoever
the
thoughts
of
men
have
beene
,
these
are
not
onely
the
servants
,
but
the
sonnes
of
the
living
God
.
We
have
an
excellent
prophefie
of
this
in
Zachar.
12.
5.
The
governours
of
Iudah
shal
say
in
their
heart
The
inhabitants
of
Jerusalem
shall
be
my
strength
in
the
Lord
of
hosts
their
God
.
Not
onely
the
people
shall
be
convinced
of
this
,
but
the
Governours
of
Judah
,
they
shall
say
in
their
hearts
,
our
strength
is
in
the
inhabitants
of
Jerusalem
,
in
the
Lord
of
Hosts
their
God
.
Howsoever
they
were
heretofore
scandalized
,
as
seditious
,
and
factious
,
and
as
enemies
of
the
State
,
yet
now
the
Governours
of
Judah
shall
acknowledge
that
their
strength
is
in
them
,
and
in
the
Lord
their
God
,
that
this
Lord
of
Hosts
is
their
God
.
That
time
will
be
a
blessed
time
when
the
Governours
of
Judah
shall
come
to
be
convinced
of
this
;
when
God
shall
so
manifest
the
excellencies
of
his
Saints
,
as
that
both
great
and
smal
shall
confesse
them
to
be
the
sonnes
of
the
living
God
.
Philadelphia
,
Revel.
3.
9.
that
the
Lord
would
make
them
that
said
they
were
Jews
,
and
were
not
,
&
said
they
were
the
Church
and
were
not
,
but
were
of
the
Synagogue
of
Satan
,
to
come
and
how
before
their
feete
,
and
to
know
(
saith
he
)
that
I
have
loved
them
.
There
is
a
time
that
ungodly
men
shall
be
forced
to
know
that
God
doth
love
his
people
.
And
one
thing
amongst
the
rest
that
will
much
convince
the
men
of
the
world
of
the
excellency
of
the
Saints
,
will
be
the
beauty
of
Gods
ordinances
that
shall
be
set
up
amongst
them
,
that
shall
even
dazel
the
eyes
of
the
beholders
.
For
this
you
have
an
excellent
promise
,
Ezek.
37.
28.
The
heathen
shall
know
that
I
the
Lord
do
sanctifie
Israel
.
How
shall
they
know
it
?
when
my
sanctuary
shall
be
in
the
middest
of
them
for
evermore
,
then
they
shall
know
that
I
the
Lord
do
sanctifie
Israel
,
when
the
beauty
of
my
ordinances
shall
appeare
in
them
,
then
they
shall
know
it
.
And
if
God
be
not
onely
satisfied
in
doing
good
to
his
people
,
but
hee
will
have
the
world
know
it
,
and
be
convinced
of
it
;
Let
the
people
of
God
then
not
be
satisfied
onely
in
having
their
hearts
upon
God
,
but
let
the
world
know
that
they
love
God
too
.
You
must
do
that
that
may
make
it
appeare
to
all
the
world
,
that
you
are
the
children
of
the
living
God
.
Let
your
light
so
shine
before
men
,
that
they
seeing
your
good
works
may
glorifie
your
Father
which
is
in
heaven
.
It
is
one
thing
to
do
a
thing
that
may
be
seene
,
and
another
thing
to
do
a
thing
that
it
may
be
seen
.
And
yet
Gods
people
may
do
both
,
not
do
good
onely
that
may
be
seen
,
but
(
if
they
keepe
still
the
glory
of
God
above
in
their
eye
,
as
the
highest
ayme
)
they
may
desire
and
be
willing
too
that
it
may
be
seene
to
the
praise
of
God
.
But
this
I
confesse
requireth
some
strength
of
grace
to
do
it
,
and
yet
to
keep
the
heart
upright
.
The
excellency
of
grace
doth
consist
not
in
casting
off
the
outward
comforts
of
the
world
,
but
to
know
how
to
enjoy
them
,
and
to
over-rule
them
unto
God
:
so
the
strength
of
grace
doth
consist
,
not
in
forbearing
of
such
actions
as
are
taken
notice
of
by
men
,
or
not
to
dare
to
ayme
at
the
publishing
of
those
things
that
have
excellency
in
them
;
but
the
strength
of
grace
consists
in
this
,
in
having
the
heart
enabled
to
do
this
,
and
yet
to
keepe
it
under
too
,
and
to
keep
God
above
in
his
right
place
.
Thirdly
,
It
shall
be
said
they
are
sonnes
,
&c.
It
is
a
great
blessing
unto
Gods
children
that
they
shall
be
accounted
so
before
others
.
Blessed
are
the
peace-makers
for
they
shall
be
called
the
children
of
God
,
This
is
a
blessing
not
onely
to
be
Gods
children
,
but
to
be
called
Gods
children
.
We
must
account
it
so
,
and
therefore
we
must
walk
so
as
may
convince
all
with
whom
we
do
converse
that
we
are
the
children
of
God
;
and
not
thinke
this
sufficient
,
well
,
let
me
approve
my
heart
to
God
;
and
then
what
need
I
care
what
all
the
World
thinks
of
me
.
God
doth
promise
it
as
a
blessing
to
have
his
people
called
the
children
of
God
,
then
this
must
not
be
slighted
.
You
shall
find
it
often
in
the
Gospel
that
Christ
made
a
great
businesse
of
this
to
make
it
manifest
to
the
world
that
he
was
sent
of
God
,
he
would
have
them
to
know
that
his
Father
sent
him
,
and
that
hee
came
from
him
:
So
the
people
of
God
should
count
it
a
blessing
,
and
walk
so
as
they
may
obtaine
such
a
blessing
that
the
world
may
know
that
they
are
of
God
.
Further.
In
the
place
where
it
was
said
unto
them
,
Ye
are
not
my
people
,
there
it
shall
be
said
unto
them
,
Ye
are
the
sonnes
of
the
living
God
.
Marke
,
It
is
not
said
thus
,
that
in
the
place
where
it
was
said
they
are
not
my
people
,
it
shall
be
said
to
them
they
are
my
people
.
No
,
but
further
,
it
shall
be
said
they
are
sonnes
,
and
sonnes
of
the
living
God
:
this
goeth
beyond
being
his
people
.
Hence
then
the
observation
is
,
That
The
grace
of
God
under
the
Gospell
,
it
is
morefull
,
and
large
,
and
glorious
,
then
the
grace
of
God
under
the
Law
.
For
this
is
spoke
of
the
estate
of
the
Church
under
the
Gospell
,
They
were
Gods
people
indeed
under
the
Law
,
but
the
sonnes
of
the
living
God
,
this
is
reserved
for
the
times
under
the
Gospel
.
Sometime
they
under
the
Law
are
called
by
the
name
of
sonnes
;
that
life
and
immortality
were
brought
to
light
through
the
Gospel
.
2
Tim.
1.
10.
2.
Sonnes
,
3.
Sonnes
,
Because
of
the
son-like
affection
to
be
much
for
God
their
Father
out
of
a
naturall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
should
have
more
then
in
the
times
of
the
Law
.
I
suppose
some
of
you
have
heard
of
the
story
of
Craesus
his
sonne
,
though
he
was
dumb
all
his
dayes
,
when
he
perceived
a
souldier
striking
his
father
,
his
affection
brake
the
barres
of
his
speech
,
and
he
cryed
out
to
the
Souldier
to
spare
his
rather
.
This
is
the
affection
of
a
sonne
,
and
these
affections
doth
God
looke
for
from
his
children
,
especially
in
the
time
of
the
Gospel
,
that
they
should
heare
no
wrong
done
to
him
,
but
though
they
could
never
speake
in
their
own
cause
,
yet
their
should
be
sure
to
speake
in
their
Fathers
cause
.
4.
Sonnes
,
Because
they
have
not
such
a
spirit
of
servility
upon
them
as
they
had
in
the
time
of
the
Law
.
Christ
is
come
to
redeem
us
that
we
might
serve
the
Lord
in
holinesse
and
righteousnesse
before
him
without
feare
all
the
dayes
of
our
life
,
We
have
not
received
the
spirit
of
feare
but
of
love
,
and
of
a
sound
minde
.
Heb.
2.
15.
Christ
is
come
to
redeem
those
who
through
feare
of
death
were
all
their
life
time
subject
to
bondage
.
The
spirit
of
a
sonne
is
not
be
spirit
of
feare
,
We
have
not
received
the
spirit
of
bondage
to
feare
again
,
but
the
spirit
of
adoption
whereby
we
cry
Abba
Father
.
It
is
unbeseeming
the
children
of
God
,
especially
in
the
time
of
the
Gospel
,
to
be
of
such
servile
spirits
as
to
feare
every
little
danger
,
to
be
distracted
with
fear
,
and
presently
to
be
amazed
.
Hath
not
God
revealed
himselfe
to
us
as
a
Father
to
his
children
that
we
must
not
feare
?
He
would
not
have
us
feare
himselfe
,
Again
,
Not
only
sons
,
for
so
we
might
find
in
Scripture
,
where
the
people
of
God
under
the
Law
,
perhaps
are
sometimes
called
so
,
but
elder
sons
,
sons
come
to
yeares
.
It
is
true
,
they
were
before
us
,
and
so
in
that
respect
we
are
not
elder
;
bnt
sons
that
are
come
to
our
inheritance
,
that
is
it
I
mean
that
we
are
such
sons
;
Not
children
under
tutorage
,
not
under
School-masters
and
governours
,
as
they
were
in
the
time
under
the
Law
.
You
know
what
comparison
the
Scripture
makes
of
the
difference
betweene
the
Church
in
the
time
of
the
Gospell
,
and
that
in
the
time
of
the
Law
.
In
the
time
of
the
Law
it
is
true
indeed
they
were
children
,
but
how
?
they
were
children
that
were
under
tuttors
and
Governours
,
they
were
not
as
yet
come
to
years
,
they
were
but
as
young
children
that
were
put
out
to
school
.
But
now
as
the
Apostle
saith
,
Gal.
4.
15.
Chrst
hath
redeemed
us
from
being
under
the
Law
,
that
we
might
receive
the
adoption
of
sonnes
:
marke
,
that
we
might
receive
it
,
so
that
now
the
state
of
the
Church
is
like
unto
a
child
that
cometh
to
be
of
age
,
and
so
is
freed
from
his
Tutors
and
Governors
,
and
cometh
to
his
inheritance
,
sui
juris
,
as
it
were
,
so
is
the
state
of
the
Church
now
.
Therefore
the
Saints
now
are
not
to
be
dealt
withal
,
as
if
stil
they
were
in
their
childish
condition
.
Now
how
were
the
Jewes
dealt
withall
,
becausethey
were
in
their
childish
condition
?
Thus
,
they
had
outward
externall
ethings
to
gain
them
to
serve
God
,
they
worshipped
God
much
in
externall
things
:
As
we
deale
with
children
,
we
give
them
apples
and
fine
things
to
get
them
to
doe
what
we
would
have
them
do
,
so
God
dealt
with
them
:
And
as
children
when
they
begin
to
learne
,
they
must
have
a
great
many
gayes
in
their
book
;
so
God
taught
the
Jewes
with
outward
ceremonies
,
which
afterward
the
Scripture
calls
but
beggarly
rudiments
,
poor
things
.
Children
you
know
are
pleased
much
with
gay
things
,
and
they
that
would
bring
in
Jewish
ceremonies
,
or
ceremonies
of
their
own
invention
in
the
Church
,
they
make
account
the
Church
is
in
her
childish
condition
still
,
as
if
gay
things
would
please
them
,
therefore
they
must
have
pictures
,
and
Images
,
and
such
things
to
please
people
,
this
makes
the
people
of
God
beneath
themselves
as
if
they
were
yet
children
,
and
were
to
be
pleased
with
such
things
as
these
.
No
,
now
in
the
state
of
the
Gospel
they
are
come
to
the
adoption
of
sons
.
And
so
children
you
know
are
pleased
as
with
fsghts
,
so
with
hearing
of
musick
,
and
pipes
,
and
such
things
,
so
men
would
bring
such
things
still
into
the
Church
in
the
time
of
the
Gospel
.
I
remember
Iust.
Martyr
in
the
107.
quest
.
ad
orthodoxos
,
in
answer
to
that
about
musicall
instruments
,
he
saith
that
they
are
fit
for
children
and
fooles
,
as
Organs
and
the
like
,
and
therefore
hee
sayes
,
they
were
not
in
use
in
the
Church
.
Againe
.
In
that
place
where
it
was
said
,
yee
are
not
my
people
,
it
shall
be
said
,
&c.
Israel
that
was
cast
off
from
God
,
now
shall
be
brought
in
more
fully
then
ever
he
was
before
.
Thence
the
observation
is
,
When
God
is
pleased
to
be
reconciled
to
a
people
,
People
before
,
but
sons
now
.
O
what
an
incouragement
is
this
to
all
apostatizing
soules
that
have
fallen
off
from
God!
Come
in
,
come
in
,
and
be
reconciled
to
God
,
and
thou
shalt
not
only
find
God
as
good
as
ever
thou
didst
,
but
thou
shalt
find
him
much
better
and
much
sweeter
then
ever
thou
didst
in
all
thy
life
.
It
is
seldome
we
are
so
.
When
men
fall
out
one
with
another
,
though
possibly
they
may
be
reconciled
,
yet
it
is
seldome
that
they
are
so
fully
reconciled
,
so
fully
one
as
they
were
before
;
they
are
but
as
a
broken
vessell
sodered
together
,
that
is
very
weake
in
the
sodering
place
;
or
as
garments
that
have
been
rent
,
and
are
mended
,
soon
torn
and
quickly
ready
to
fall
in
pieces
in
the
place
where
they
were
mended
;
It
is
not
so
between
God
and
a
penitent
soule
.
Again
,
sons
,
not
onely
of
God
,
but
of
the
living
God
.
There
is
much
in
this
,
that
the
people
of
God
under
the
gospell
should
be
called
the
sons
of
the
living
God
:
The
life
of
God
is
the
glory
of
God
:
he
sweareth
by
his
life
:
by
this
he
is
distinguished
from
the
heathen
gods
,
that
hee
is
the
living
God
.
Life
is
the
most
excellent
thing
in
the
world
;
Augustine
therefore
saith
,
that
the
life
of
a
very
fly
is
more
excellent
then
the
Sun
in
the
Firmament
:
and
certainly
it
is
the
glory
of
God
,
that
he
is
the
living
God
.
And
as
God
is
the
living
God
,
so
he
is
the
object
of
our
faith
,
and
so
he
is
the
happinesse
of
his
people
.
Trust
in
the
living
God
;
my
soule
pants
and
thirsts
after
the
living
God
,
O
when
shall
I
come
and
appear
before
God
.
But
why
is
God
called
the
living
God
in
reference
to
his
Church
here
?
This
is
a
treasure
of
comfort
to
his
people
that
he
is
called
the
living
God
in
reference
to
his
Church
.
God
would
hereby
declare
to
them
that
all
that
is
in
him
shall
be
active
for
the
good
of
his
Church
for
ever
,
hee
will
shew
himselfe
not
only
to
be
a
God
,
but
a
living
God
,
hee
will
shew
all
his
attributes
to
be
living
attributes
for
the
good
of
his
people
.
Did
God
shew
himselfe
active
for
his
people
in
former
times
?
much
more
may
his
Church
in
the
time
of
the
gospell
expect
the
Lord
to
manifest
himself
to
be
active
amongst
them
.
Therefore
we
make
use
o●
what
we
read
of
Gods
activeness
for
the
good
of
his
Church
in
former
times
,
to
plead
with
God
to
shew
himself
as
much
active
now
.
You
shall
see
how
the
Church
made
use
of
the
former
activeness
of
God
,
Isa.
51.
9.
Awake
,
Awake
,
put
on
strength
,
O
arme
of
the
Lord
,
awake
as
in
the
ancient
dayes
,
in
the
generations
of
olde
.
Art
not
thou
it
that
hath
out
Rahab
and
wounded
the
Dragon
?
Art
thou
not
it
which
hath
dried
the
sea
,
the
waters
of
the
great
deep
?
&c.
Thou
hast
been
active
heretofore
for
thy
people
,
oh
be
so
sti●
.
If
they
might
make
use
of
former
times
,
much
more
in
our
times
of
the
gospell
may
we
make
use
of
former
times
,
and
plead
with
God
,
O
Lord
hast
thou
not
shewn
thy selfe
glorious
in
defence
of
thy
people
,
in
helping
thy
fervants
in
their
great
straits
,
and
in
destroying
thine
enemies
?
wilt
not
thou
be
so
still
?
In
the
times
of
the
gospel
,
we
may
expect
more
activenes
of
God
then
ever
he
manifested
since
the
world
begun
.
Therefore
when
God
would
set
out
the
state
of
the
Church
of
the
gospel
,
mark
how
he
takes
that
title
to
himselfe
.
Revel.
4.
9.
The
4.
living
creatures
(
mentioned
in
the
verses
before
,
by
which
is
meant
the
state
of
the
Church
under
the
gospel
)
they
give
glory
,
and
honour
,
&
thanks
to
him
that
sate
on
the
throne
,
who
liveth
for
ever
and
ever
:
and
ver.
10.
The
24.
Elders
fell
downe
before
Him
that
sate
on
the
Throne
,
and
worshipped
Him
that
liveth
for
ever
and
ever
,
and
Chap.
5.
14.
both
joyne
together
,
The
4.
living
creatures
and
the
24.
Elders
fell
downe
and
worshipped
him
that
liveth
for
ever
and
ever
.
And
Chap.
10.
5
,
6.
The
Angell
which
stood
upon
the
sea
,
and
upon
the
earth
,
lifted
up
his
hand
and
sware
by
him
that
liveth
for
ever
and
ever
.
Thus
the
attribute
of
Gods
life
is
made
use
of
for
the
state
of
the
Church
in
the
gospell
,
to
shew
how
active
God
will
be
for
them
.
Thence
Heb.
12.
22.
the
Church
is
called
The
Cities
of
the
living
God
.
Now
then
if
we
expect
that
God
should
be
a
living
God
unto
us
,
it
becomes
not
us
to
have
dead
hearts
in
his
service
.
If
God
be
active
for
our
good
,
let
us
be
active
for
his
honour
.
A
living
and
a
lively
Christian
is
beautifull
in
the
eyes
of
God
and
man
.
Let
us
labour
not
onely
to
be
liviing
,
but
to
be
lively
for
God
and
his
cause
.
Abundance
of
service
,
and
good
,
may
living
and
lively
Christians
do
in
the
places
where
they
live
,
specially
in
these
times
.
But
oh
what
a
few
are
there
who
are
active
and
stirring
,
and
are
carryed
on
by
the
spirit
of
wisdome
and
zeale
,
for
God
and
his
cause
!
Away
now
with
out
cold
and
dead
wishes
,
and
luskish
desires
,
let
us
up
,
and
be
doing
,
mine
tnemies
are
lively
,
and
they
are
strong
,
Psal.
38.
19.
We
may
well
make
use
of
that
expression
too
,
our
enemies
they
are
lively
and
strong
;
shall
they
be
more
lively
and
active
for
the
Devill
,
and
for
their
lusts
,
then
we
for
the
living
God
?
As
God
is
the
object
of
our
happinesse
as
he
is
the
living
God
,
so
wee
are
the
objects
of
Gods
delight
as
we
are
living
too
.
God
is
not
the
God
of
the
dead
,
but
he
is
the
God
of
the
living
.
We
should
be
lively
and
active
,
for
we
live
upon
the
bread
of
life
,
and
drink
the
water
of
life
,
we
have
lively
Oracles
,
lively
ordinances
,
therefore
life
and
activity
is
required
of
us
.
Rom.
12.
11.
Be
fervent
in
spirit
serving
the
Lord
,
Grace
is
called
the
Divine
nature
,
and
God
(
wee
know
)
is
a
pure
act
,
and
it
is
called
the
very
life
of
God
.
By
being
lively
and
active
,
we
shall
prevent
abundance
of
temptations
,
that
otherwise
will
befallus
:
a
dead
luskish
spirit
is
lyable
to
a
thousand
temptations
:
as
when
the
honey
is
scalding
hot
and
boyling
,
the
flies
will
not
come
to
it
;
when
it
is
set
in
the
window
and
grows
cold
,
then
the
flies
come
to
it
:
so
when
the
spirits
of
men
are
boyling
hot
for
God
,
Belzebub
the
god
of
flies
with
his
temptations
,
comes
not
then
upon
them
,
but
when
their
spirits
begin
to
cool
,
and
grow
dull
and
heavy
,
then
comes
Belzebub
,
then
comes
all
manner
of
temptation
upon
the
soule
.
The
breath
that
comes
from
life
,
we
know
it
is
warme
breath
,
but
artificiall
breath
that
is
cold
;
the
breath
that
comes
from
the
body
of
a
man
,
that
's
hot
,
but
the
breath
that
cometh
from
a
paire
of
Bellows
,
that
is
cold
,
because
it
is
artificiall
breath
:
so
when
men
are
cold
in
the
services
of
God
,
it
is
to
be
feared
that
their
breath
in
praying
and
other
duties
,
it
is
but
artificiall
breath
,
it
is
not
the
breath
of
life
,
if
it
were
living
,
it
would
be
warm
.
That
was
the
reason
why
God
would
not
have
an
asse
offered
him
in
the
Law
in
sacrifice
,
but
his
neck
must
be
broken
,
because
the
asse
is
a
dull
creature
,
God
loves
not
dull
creatures
in
his
service
.
I
remember
I
have
heard
of
a
people
that
worshipped
the
sunne
for
their
god
,
they
sacrificed
to
the
sun
a
flying
horse
;
the
reason
was
this
,
because
they
would
offer
to
the
sun
somewhat
sutable
to
it
;
they
honoured
the
sun
for
the
swiftness
of
his
motion
,
and
a
horse
you
know
is
a
swift
creature
,
and
therefore
somewhat
sutable
,
especially
having
that
emble
me
upon
him
,
with
wings
.
They
that
would
honour
the
sun
as
a
god
for
swiftnes
would
not
offer
a
snayle
,
but
a
flying
horse
;
so
if
wee
do
honour
God
for
a
living
God
,
an
active
God
,
let
us
not
offer
snayles
to
him
,
dull
,
heavy
,
sluggish
services
,
but
quick
and
lively
services
.
That
which
the
Courtiers
of
Nebuchadnezzar
flatteringly
said
to
him
,
that
in
the
name
of
God
say
I
to
you
,
Live
for
ever
,
Joh.
6.
57.
saith
Christ
there
,
As
the
living
Father
hath
sent
me
,
and
I
live
by
the
Father
,
so
he
that
eateth
me
even
he
shall
live
by
me
.
Christ
was
active
,
exceeding
active
in
his
way
,
in
the
work
he
was
sent
about
;
Why
?
because
the
living
Father
sent
him
;
so
letus
consider
,
that
in
all
our
services
and
employments
,
it
is
a
living
God
that
sets
us
about
them
,
and
we
shall
be
active
as
Christ
was
.
I
am
willing
a
little
to
inlarge
this
because
of
the
necessity
of
it
in
regard
of
our
present
times
,
and
give
me
leave
to
do
it
by
telling
you
what
this
activeness
is
that
I
would
put
you
upon
in
these
three
things
.
First
,
stay
not
for
company
in
any
good
cause
.
An
active
spirit
will
not
stay
till
he
see
others
to
accompany
him
,
but
if
he
must
go
,
rather
then
the
cause
should
fall
he
will
goe
alone
.
Mark
that
saying
,
Isa.
51.
2.
I
called
Abraham
alone
and
blessed
him
:
blesset
hee
.
Secondly
,
when
you
have
company
do
not
lag
behind
,
but
he
willing
to
be
formost
rather
then
any
cause
of
God
should
suffer
by
your
lagging
;
the
going
of
the
he-goat
is
said
to
be
very
comely
,
why
?
because
the
he-goat
useth
to
go
before
the
flock
.
Those
that
out
of
love
to
the
cause
of
God
are
willing
(
if
they
be
called
to
it
)
to
goe
before
the
flock
,
they
goe
comely
in
the
eyes
of
God
.
Thirdly
,
do
not
forbear
the
work
till
all
difficulties
about
it
be
first
over
.
That
is
a
sluggish
spirit
that
wil
not
set
about
the
work
till
they
can
see
how
all
the
difficulties
about
the
worke
are
or
may
be
removed
.
You
must
up
and
be
doing
,
be
doing
presently
,
fall
to
the
worke
,
and
then
when
you
are
working
,
wisely
to
prevent
and
avoid
the
difficulties
that
come
in
it
;
As
those
active
spirits
did
that
we
read
of
in
Nehem.
4.
17.
when
they
were
at
work
,
with
one
of
their
hands
they
wrought
,
and
with
the
other
hand
they
held
a
weapon
;
they
did
not
stay
the
building
of
the
wall
of
Jerusalem
till
all
their
adversaries
were
quashed
;
but
prefently
they
fell
to
it
,
and
with
one
hand
they
wrought
in
the
work
,
and
with
the
other
held
a
weapon
.
This
is
an
active
spirit
.
Further
,
we
must
not
be
active
in
a
sudden
mood
,
&
upon
a
meer
flash
,
and
so
gone
,
lively
stones
(
you
know
the
place
of
Peter
)
What
a
stone
,
and
yet
lively
?
A
stone
of
all
things
is
the
most
dead
thing
,
heart
dyed
within
him
,
and
became
as
a
stone
.
What
is
this
but
to
shew
,
that
though
we
must
be
lively
and
active
,
〈…〉
must
be
solid
,
firme
,
and
substantiall
in
our
activeness
;
and
again
,
that
when
we
are
solid
,
firm
,
and
substantiall
,
yet
we
must
be
active
.
There
are
many
that
know
not
how
to
be
active
solidly
,
and
therefore
grow
slight
and
vain
in
their
activity
:
and
many
others
striving
to
be
solid
and
substantiall
,
they
quicly
grow
dull
:
many
through
a
kind
of
affected
gravity
,
they
would
forsooth
be
accounted
solid
and
wise
,
and
so
become
at
last
dull
,
and
heavy
,
and
of
very
little
use
in
the
Church
of
God
.
Take
heed
of
either
,
and
labour
to
compose
both
together
,
that
is
acceptable
to
God
,
to
be
living
stones
before
him
.
Ver.
11.
Then
shall
the
children
of
Judah
,
and
the
children
of
Israel
be
gathered
together
,
&c.
Here
you
have
a
promise
both
to
Israel
and
Judah
together
.
Great
was
the
enmity
between
Judah
and
Israel
heretofore
.
They
worshipped
the
same
God
,
but
in
divers
manners
.
One
worshipped
God
according
to
his
owne
institution
,
Judah
did
.
And
Israel
worshipped
the
same
God
,
but
after
their
own
ways
,
according
to
their
own
inventions
,
so
as
might
best
sute
with
their
politique
ends
.
There
was
a
great
deale
of
bitternesse
and
vexation
between
these
two
people
,
though
worshipping
the
same
God
;
and
God
here
makes
it
a
great
matter
to
bring
these
two
together
,
that
they
should
be
gathered
together
in
one
.
For
that
here
wee
have
the
promise
:
First
,
that
there
shall
be
an
union
:
Secondly
,
that
there
shall
be
an
union
under
one
head
.
First
,
that
there
shall
be
an
union
.
Hence
then
the
first
observation
is
this
:
The
enmity
of
such
as
seem
not
much
different
in
matters
of
Religion
,
and
yet
do
differ
,
is
sometime
exceeding
great
and
bitter
.
There
shall
be
an
union
between
Judah
and
Israel
saith
God
.
Here
is
a
mercy
,
It
appears
it
was
so
between
Judah
and
Israel
.
I
will
give
you
but
one
Text
for
it
,
2
Chr.
28.
9.
The
Prophet
Obed
tells
the
children
of
Israel
,
when
he
came
to
reprove
them
after
the
slaughter
committed
by
them
upon
the
children
of
Judah
,
saith
he
,
Ye
have
slain
them
in
a
rage
that
reacheth
up
to
heaven
.
What
a
rage
was
this
this
?
and
yet
thus
the
people
of
Israel
were
inraged
against
the
people
of
Iudah
,
their
opposition
was
very
bitter
,
yea
,
more
bitter
were
they
many
times
one
against
another
,
then
they
were
against
the
Heathen
,
the
Philistims
,
and
Assyrians
,
and
Egyptians
that
were
round
about
them
,
they
were
nothing
so
bitter
against
them
,
as
they
were
one
against
another
.
Thus
it
hath
been
,
and
(
untill
that
blessed
time
come
that
here
is
spoken
of
in
the
Text
)
thus
it
will
be
.
You
know
the
Calvinists
and
Lut
he
rans
,
though
they
agree
together
against
Papists
in
the
main
fundamental
things
,
yet
●h
the
bitternesse
of
their
spirits
one
against
another
!
A
Lutheran
is
scarce
so
bitter
against
a
Papist
as
he
is
against
a
Calvinist
.
Luther
himself
complaineth
,
Zuinglius
;
Zuing.
(
saith
he
)
accuseth
me
of
my
wickedness
,
of
any
cruelty
,
so
that
the
Papists
doe
not
teare
me
so
much
as
these
my
friends
.
Ep.
ad
Mich.
Stifelinum
.
Again
,
speaking
of
Corolost
adius
,
Luther
.
ep.
ad
Spalatinum
.
He
is
more
deadly
against
mee
,
more
set
against
me
then
ever
any
of
my
enemies
were
.
Even
hee
that
God
did
ufe
together
with
Luther
for
great
ends
and
purposes
for
the
furtherance
of
the
Gospell
,
yet
such
bitterness
was
between
them
.
And
hath
it
not
been
so
amongst
us
?
Those
that
are
Protestants
and
such
as
are
nick-named
Puritans
,
though
they
do
agree
in
all
the
fundamentall
points
against
popery
,
yet
because
there
is
some
difference
in
matter
of
discipline
and
ceremonies
,
Oh
what
bitternesse
of
spirit
is
there
?
and
it
is
so
much
the
more
sinfull
in
those
who
say
themselves
that
discipline
and
ceremonies
are
but
in
different
things
,
they
themselves
are
specially
to
be
blamed
for
bitterneesse
on
their
side
,
because
the
conscience
of
the
other
is
bound
up
and
cannot
yeeld
,
yea
,
not
only
such
as
doe
contend
against
popish
discipline
,
but
such
as
doe
goe
a
further
degree
in
reformation
of
discipline
it selfe
,
yet
because
they
are
differing
in
some
few
particulars
,
oh
the
bitterness
of
spirit
that
is
many
times
even
among
them
!
These
are
times
that
call
all
the
people
of
God
to
see
what
they
can
agree
in
,
and
in
that
to
joyne
against
the
common
adversary
,
and
not
to
tear
one
another
by
dissentions
.
God
may
justly
give
us
over
to
our
adversaries
,
if
we
agree
not
among
our selves
,
and
they
may
chaine
us
together
:
Perhaps
a
Prison
may
make
us
agree
,
as
it
was
said
of
Ridley
and
Hooper
;
though
Ridley
stood
much
against
Hooper
in
point
of
ceremonies
,
and
they
could
not
agree
,
yet
when
they
came
to
Prison
they
did
well
enough
there
.
Secondly
,
For
thought
it
is
true
it
be
meant
here
of
Judah
and
Israel
literally
,
yet
Israel
and
Judah
is
to
set
out
to
us
all
the
Churches
of
God
that
shall
bee
afterwards
among
the
Gentiles
:
and
as
God
will
fulfill
this
Scripture
literally
,
so
he
will
fulfill
it
in
the
spirituall
sense
,
to
bring
Judah
and
Israel
,
that
is
,
all
the
Churches
of
God
to
be
under
one
head
.
Isa.
11.
13.
Ephraim
shall
not
envy
Iudah
,
and
Iudah
shall
not
envy
Ephraim
.
Ephraim
envyed
Judah
,
because
Judah
challenged
to
himselfe
the
true
worship
of
God
,
and
Judah
on
the
other
side
envyed
Ephraim
,
because
hee
was
the
greatest
,
there
was
vexing
spirits
one
against
another
:
this
shall
not
always
be
,
saith
God
,
but
the
envy
of
Ephraim
shall
depart
,
I
will
take
away
this
envious
,
this
vexatious
spirit
.
Those
two
staves
the
holy
Ghost
speaks
of
in
Zach.
11.
10
,
11.
14.
the
staffe
of
beauty
,
and
the
staffe
of
bands
,
they
were
both
broken
,
but
God
hath
a
time
to
unite
together
again
,
and
for
that
mark
that
excellent
prophecie
in
Ezek.
37.
16
,
17.
22.
24.
There
you
shall
find
fully
set
out
Gods
bringing
Judah
and
Israel
together
,
and
joyning
those
sticks
together
again
.
Son
of
man
(
saith
the
Text
there
)
take
thee
one
sticke
and
write
upon
it
,
for
Iudah
and
for
the
children
of
Israel
his
companions
,
&
then
take
another
sticke
,
&
write
upon
it
,
for
Ioseph
the
sticke
of
Ephraim
,
&
for
all
the
house
of
Israel
his
companions
;
and
joyne
them
one
to
another
into
one
sticke
,
&
they
shall
become
one
in
thy
hand
.
And
then
ver.
19.
this
is
interpreted
of
the
union
of
them
,
Behold
I
will
take
the
stick
of
Ioseph
which
is
in
the
hand
of
Ephraim
,
&
will
put
them
with
the
stick
of
Iudah
,
&
make
them
one
sticke
,
&
they
shal
be
one
in
mine
hand
:
And
vers.
22.
I
will
make
them
one
Nation
in
the
land
upon
he
mountains
of
Israel
,
&
one
King
shall
be
King
to
them
all
:
And
in
the
24.
ver.
that
King
is
said
to
be
David
which
we
shall
afterward
shew
more
fully
,
when
we
shall
come
to
shew
this
head
that
they
shall
be
under
.
Now
this
God
hath
never
yet
fulfilled
,
that
the
ten
Tribes
,
and
Judah
and
Benjamine
should
come
together
,
and
be
set
in
one
stick
,
he
hath
never
set
together
the
staffe
of
bonds
that
was
broken
,
and
yet
this
must
be
done
,
and
it
is
the
great
blessing
of
God
upon
his
Churches
,
the
bringing
about
of
this
union
one
with
another
.
Mark
that
Text
for
this
purpose
,
Ier.
33.
God
having
promised
having
promised
there
in
the
10.
ver.
that
in
the
latter
dayes
he
would
bring
Judah
&
Israel
together
,
and
build
them
up
at
first
:
then
in
the
14.
vers
.
Behold
the
dayes
come
,
saith
the
Lord
,
that
I
will
perform
the
good
thing
which
I
have
promised
unto
the
children
of
Israel
,
&
to
the
house
of
Judah
.
What
is
that
good
thing
that
God
had
promised
to
the
houses
of
Israel
and
Iudah
?
That
good
thing
(
my
brethren
)
is
the
building
them
up
together
as
they
were
at
first
;
that
is
the
good
thing
.
Behold
how
good
&
pleasant
a
thing
it
is
for
brethren
to
live
together
in
unity
:
It
is
like
the
precious
ointment
upon
the
head
that
ran
downe
upon
the
beard
,
even
Aarons
beard
,
that
went
down
to
the
skirts
of
his
garments
,
as
the
dew
of
Hermon
,
&
as
the
dew
that
descended
upon
the
mountains
of
Zion
,
for
there
the
Lord
commanded
the
blessing
,
even
〈…〉
the
Churches
of
God
where
there
is
this
〈…〉
here
is
God
commanding
blessing
,
Zach.
14.
9.
The
Lord
shal
be
King
over
all
the
earth
,
in
that
day
shall
there
be
one
Lord
,
&
his
name
one
.
The
Churches
now
,
they
have
one
Lord
,
they
all
acknowledg
God
&
Christ
to
be
their
Lord
,
yea
but
this
Lord
hath
not
one
name
,
though
they
all
pretend
to
Christ
,
&
that
they
will
honour
Christ
,
and
set
up
Christ
,
yet
this
one
Lord
hath
many
names
.
But
here
it
is
prophesied
that
there
shall
be
but
one
Lord
,
and
his
name
shall
be
but
one
neither
.
And
Zeph.
3.
9.
Then
will
I
turne
to
a
people
of
a
pure
languag
that
they
may
all
cal
upon
the
name
of
the
Lord
&
serve
him
with
one
consent
.
one
shoulder
;
all
the
people
of
God
shall
have
but
one
shoulder
that
they
shall
set
to
the
service
of
God
.
O
blessed
time
when
they
shall
come
so
to
be
united
as
to
have
but
one
shoulder
!
And
the
greater
will
this
blessing
be
of
Iudahs
and
Israels
gathering
together
,
if
you
consider
these
two
things
(
I
beseech
you
observe
them
)
and
I
goe
no
further
then
this
very
Scripture
I
am
now
opening
to
you
.
First
,
that
they
shall
have
this
perfect
union
together
even
then
when
Israel
shall
be
as
the
sand
of
the
sea
:
You
see
you
find
it
very
hard
when
you
have
any
meeting
in
any
society
,
when
any
business
concerns
a
great
many
,
you
finde
it
I
say
a
very
hard
thing
so
to
agree
together
as
to
be
of
one
and
the
same
mind
.
Mary
Magdalen
,
they
agreed
better
and
longer
then
many
a
seven
in
a
family
:
But
God
hath
made
this
promise
to
the
Church
,
that
though
it
shall
increase
as
the
sand
on
the
sea
shore
,
and
that
multitudes
shall
come
flocking
to
the
Church
,
yet
they
shall
be
all
gathered
together
into
〈◊〉
under
one
head
,
and
they
shall
have
peace
,
for
certainly
that
is
the●●
〈◊〉
of
the
holy
Ghost
here
.
Secondly
,
Marke
these
two
Answers
to
that
.
First
,
They
have
little
cause
to
brag
of
their
unity
if
we
consider
all
;
for
in
the
meane
time
though
many
thousands
of
Christians
,
and
hundreds
of
faithful
,
painful
,
and
conscionable
Ministers
of
God
that
did
more
service
to
God
and
his
Church
then
ever
they
wil●●o
,
though
they
be
banished
out
of
their
countrey
,
and
put
〈…〉
●●remities
,
and
endure
sore
afflictions
for
〈…〉
●●ch
of
unity
with
them
at
all
,
though
〈…〉
things
they
have
caused
many
〈◊〉
〈…〉
.
This
is
no
breach
of
unity
with
them
.
But
suppose
by
their
power
they
could
have
brought
all
to
an
uniformity
,
in
their
own
inventions
and
innovations
as
they
desired
.
What
then
?
they
have
little
cause
to
brag
of
that
unity
neither
.
Certainly
there
the
remedy
would
have
been
worse
then
the
disease
,
and
work
a
greater
mischief
.
Their
bragging
then
of
unity
would
have
been
no
other
but
thus
,
as
if
a
couple
of
prisoners
chained
to
a
block
,
and
kept
close
all
day
,
should
see
others
goe
abroad
in
the
streets
at
a
distance
,
and
they
should
cry
out
to
them
,
Why
doe
you
not
take
example
by
us
?
you
keep
at
a
distance
one
from
another
,
doe
you
not
see
that
we
keepe
close
together
from
morning
to
night
?
pray
take
example
by
us
,
and
do
not
go
so
distant
one
from
another
.
Would
not
such
an
argument
be
most
ridiculous
?
What
is
the
reason
of
their
union
but
their
choine
?
Certainly
there
is
the
same
argument
in
these
mens
pleading
for
that
uniformity
that
they
force
men
to
by
such
a
kinde
of
Antichristian
chaine
.
What
breach
of
unity
is
it
if
in
a
broad
street
one
goes
a
little
distant
from
another
?
and
so
what
breach
is
it
if
in
matters
of
indifferency
one
take
one
way
and
another
another
?
It
is
the
corrupt
and
perverse
spirits
of
men
that
thinke
they
cannot
have
unity
,
and
yet
have
things
as
Christ
have
left
them
.
Christ
needs
no
such
things
to
cause
unity
in
his
Church
,
the
spirit
of
his
people
that
shal
love
truth
&
peace
is
enough
to
cause
that
unity
he
would
have
.
And
O
that
this
time
that
this
gathering
together
were
come
,
of
all
Churches
to
be
made
one
,
&
be
under
one
head
!
for
abundance
of
mischief
is
done
now
among
the
Churches
,
and
in
the
world
by
the
spirit
of
division
and
dissension
.
The
Devil
delights
(
especially
that
devil
that
is
the
spirit
of
division
)
to
live
in
the
region
of
the
Church
.
There
are
some
devils
especially
that
are
spirits
of
pride
,
(
as
the
dumb
devil
)
and
some
of
dissention
,
and
some
of
one
kinde
and
some
of
another
;
and
I
remember
Cajetan
hath
a
note
upon
that
place
of
the
Gospel
,
where
our
Saviour
Christ
cast
the
devils
out
of
the
possessed
man
,
enter
into
the
swine
,
&
that
he
would
not
send
them
out
of
that
Region
,
because
(
saith
he
)
they
have
several
Regions
where
they
most
haunt
,
and
they
that
are
in
such
a
Region
,
they
are
loath
to
be
put
out
of
it
,
but
would
faine
keep
their
place
.
Whether
that
be
so
or
no
we
will
not
say
,
but
this
we
say
,
that
if
their
be
any
Religion
in
the
world
that
the
unclean
spirit
of
division
loveth
to
be
in
,
and
is
loath
to
be
cast
out
;
it
is
the
Region
of
the
Church
,
for
their
he
doth
the
greatest
mischiefe
.
But
Christ
hath
a
time
to
cast
this
unelean
spirit
out
of
the
Region
of
the
Church
,
and
that
so
,
as
hee
never
shall
returne
any
more
.
This
point
in
regard
we
meet
with
it
so
fitly
,
and
is
so
fully
agreeable
to
the
necessity
of
our
times
,
I
cannot
tell
(
though
I
go
a
little
beyond
the
ordinary
way
of
exposition
)
how
to
get
off
from
it
.
This
union
of
the
Churches
is
that
which
will
be
the
stability
of
it
.
You
have
an
admirable
place
of
this
,
Isa.
33.
●●
.
Thine
eyes
sball
see
Jerusalem
a
quietation
habit
.
O
that
our
eyes
migh●
〈◊〉
blessed
〈◊〉
behold
Jerusalem
a
quiet
habitation
,
then
we
should
be
will
〈…〉
hold
Simeon
to
say
,
Lord
now
lettest
thou
thy
servant
depart
in
peace
,
for
mine
eyes
have
seen
thy
salvation
.
Marke
then
what
followes
,
a
quiet
habitation
,
a
tabernacle
that
shall
not
be
taken
down
,
nor
one
of
the
stakes
thereof
shall
ever
be
removed
,
neither
shall
any
of
the
cords
thereof
be
broken
,
but
there
the
glory
of
God
will
be
unto
us
a
place
of
broad
rivers
and
streames
,
wherein
shal
no
galley
with
oare
,
neither
shal
gallant
Ship
passe
thereby
.
The
kingdoms
of
the
world
though
they
seem
to
be
built
upon
mountaines
,
yet
God
will
tosse
them
up
and
down
,
and
they
shall
come
to
nothing
:
but
the
Church
when
it
is
made
a
quiet
habitation
(
observe
it
)
though
it
be
but
a
tabernacle
&
set
upon
stakes
,
yet
this
tabernacle
shall
not
be
taken
downe
,
No
Church
more
honourable
then
the
Church
of
Philadelphia
,
for
that
is
the
Church
the
Adversaries
must
come
and
bow
before
.
Rev.
3.
9.
and
that
Church
carryeth
Brotherly
love
in
the
very
name
of
it
,
for
so
it
signifies
.
Cant.
6.
9.
My
dove
,
my
undefiled
is
but
one
,
the
onely
one
of
her
mother
.
What
followeth
?
The
daughters
saw
her
and
blessed
her
,
yea
the
Queens
and
the
Concubines
,
and
they
praised
her
.
When
Christs
dove
and
undefiled
comes
once
to
be
but
one
,
the
daughters
shall
see
her
and
blesse
her
.
Esay
,
11.
7.
8.
&c.
There
you
have
a
promise
of
Judah
and
of
Ephraims
joyning
together
.
Mark
what
followes
,
Chap.
12.
1.
In
that
day
thou
shalt
say
,
O
Lord
,
I
will
praise
thee
.
(
Observe
,
In
that
day
.
)
And
again
,
ver.
4.
In
that
day
shall
you
say
,
Praise
the
Lord
,
proclaime
his
Name
,
declare
his
doings
among
the
people
,
make
mention
that
his
name
is
exalted
,
Sing
unto
the
Lord
,
for
he
hath
done
excellent
things
;
cry
out
and
shout
thou
inhabitant
of
Zion
.
Then
indeed
God
doth
excellent
things
,
when
he
makes
Ephraim
and
Judah
come
to
be
but
one
.
Therefore
saith
the
Apostle
,
1
Cor.
12.
31.
Yet
shew
I
unto
you
a
more
excellent
way
,
What
is
that
way
?
In
the
Chapter
following
he
falls
upon
the
commendation
of
Love
,
where
you
have
the
highest
commendation
of
it
that
is
in
all
the
book
of
God
;
that
is
the
more
excellent
way
.
Cant.
3.
9.
There
the
Church
is
compared
to
the
Charet
of
Solomon
:
The
pillars
of
it
(
saith
the
Text
)
were
all
of
silver
,
the
bortome
thereof
gold
,
the
covering
of
it
of
purple
,
and
the
middest
thereof
being
paved
with
love
.
Then
indeed
doth
the
Church
ride
in
triumph
in
her
Charet
,
when
there
is
much
love
and
peace
in
the
midst
of
it
.
It
is
true
(
my
brethren
)
considering
the
weakenesse
and
peevishnesse
of
mens
spirits
(
yea
of
good
men
as
well
as
evil
)
we
may
wonder
how
ever
this
shall
come
to
passe
;
Is
it
possible
that
this
shall
ever
be
so
?
Indeed
it
must
be
a
mighty
work
of
God
to
do
it
.
We
must
not
think
to
effect
it
by
strugling
one
with
another
,
and
to
say
〈◊〉
will
make
them
be
at
peace
and
unity
,
or
they
shall
sma●●
〈…〉
pull
them
together
by
Law
.
This
will
not
do
it
,
〈…〉
for
the
accomplishing
of
this
great
thing
.
Ier.
33.
3.
Thus
〈…〉
,
Call
unto
me
and
I
will
answer
thee
,
and
shew
thee
great
and
mighty
things
which
thou
knowest
not
.
What
are
those
great
and
mighty
things
that
we
must
call
to
God
for
?
Amongst
others
this
is
one
principal
one
,
ver.
7.
I
will
cause
the
captivity
of
Judah
and
the
captivity
of
Israel
to
returne
,
and
will
build
them
as
at
the
first
,
and
so
make
them
bochone
.
And
then
ver.
9.
It
shall
be
to
me
a
name
of
joy
,
a
praise
&
an
honour
before
all
the
Nations
of
the
earth
,
when
they
shall
heare
of
all
the
good
that
I
doe
unto
them
.
Marke
,
joy
,
praise
,
honour
,
yea
a
name
of
joy
,
praise
,
honour
,
followes
upon
this
blessed
union
,
and
that
before
all
the
Nations
of
the
earth
.
For
the
accomplishment
of
this
.
Come
Lord
Jesus
,
come
quickely
!
Yet
let
us
further
observe
the
difference
between
the
scattering
of
the
wicked
,
and
the
scattering
of
the
Saints
.
Judah
&
Israel
they
were
scattered
,
but
,
now
they
shall
be
gathered
together
.
There
is
a
great
deale
of
difference
between
the
scattering
of
the
Saints
,
Psal.
68.
1.
Let
God
arise
,
and
let
his
enemies
be
scattered
:
How
scattered
?
As
smoake
is
driven
away
;
so
drive
them
away
.
Smoake
you
know
is
driven
away
and
scattered
,
so
as
it
comes
to
nothing
.
Psal.
144.
6.
Cast
forth
lightning
and
scatter
them
,
shoote
out
thine
Arrowes
and
destroy
them
.
This
is
the
scattering
of
the
wicked
:
but
as
for
the
Saints
,
they
may
be
scattered
,
but
it
is
to
spread
abroad
the
gospell
by
them
in
the
world
.
Acts
8.
4.
The
Text
saith
,
They
that
were
scattered
abroad
by
reason
of
the
persecution
of
Saul
,
went
every
where
preaching
the
word
:
but
within
a
while
our
God
shall
come
and
all
his
Saints
with
him
,
and
hee
will
gather
together
the
out-casts
of
Israel
,
with
abundance
of
mercy
:
so
Micah
.
46.
In
that
day
saith
the
Lord
,
I
will
gather
her
that
is
driven
out
&
her
that
I
have
afflicted
;
and
Esay
,
54.
7.
For
a
time
,
for
a
small
moment
have
I
forsaken
thee
,
but
with
great
mercies
I
will
gather
thee
.
God
will
gather
his
people
with
great
mercyes
.
God
hath
(
my
brethren
)
fulfilled
this
in
a
great
part
,
in
our
eyes
even
this
day
.
Many
of
those
that
were
driven
out
of
their
places
and
Countryes
,
those
that
were
afflicted
,
and
those
the
land
could
not
beare
,
God
hath
gathered
together
these
out-casts
of
Israel
.
Let
every
one
take
heed
how
he
hinders
this
worke
of
the
Lord
,
and
how
he
addeth
affliction
to
those
that
have
been
afflicted
.
Again
further
.
They
shall
be
gathered
together
in
that
day
,
That
is
,
in
the
time
of
the
Gospel
,
when
that
shall
prevail
then
Judah
and
Israel
shall
be
gathered
together
.
Then
,
The
more
the
Gospel
prevailes
,
the
more
peace
there
shall
be
.
Yea
but
we
see
too
apparently
that
those
that
seem
the
strictest
of
all
,
that
would
worship
God
(
as
they
say
)
in
the
purest
manner
in
his
Ordinances
;
yet
there
are
woefull
divisions
and
distractions
even
amongst
them
.
How
then
is
the
Gospel
a
Gospel
of
peace
?
But
a
word
in
answer
to
this
;
To
satisfie
your
consciences
,
that
the
Gospel
may
not
be
blamed
,
for
indeed
where
the
Gospel
comes
,
there
is
promised
peace
.
Consider
this
one
reason
that
may
be
given
for
it
.
Because
so
long
as
we
are
here
we
are
partly
flesh
and
partly
spirit
.
Yet
those
that
have
the
Gospel
prevaile
with
their
consciences
,
they
come
to
be
of
this
temper
,
that
they
cannot
move
any
further
then
they
can
see
light
for
,
and
their
consciences
will
give
them
leave
.
But
now
other
men
they
have
more
liberty
,
they
indeed
quarrel
not
one
with
another
,
why
?
because
they
have
wide
,
checker
,
lyther
consciences
,
&
having
ends
of
their
owne
they
will
yeeld
to
any
thing
for
the
attaining
of
those
ends
;
True
indeed
,
the
world
calls
this
stoutness
,
and
stifnesse
,
and
being
wedded
to
their
own
opinion
.
But
they
know
it
is
otherwise
,
they
can
appeal
to
God
and
say
,
Lord
thou
knowest
what
a
sad
affliction
it
is
unto
me
that
I
cannot
see
what
my
brother
sees
,
and
that
I
cannot
yeeld
to
what
my
brother
yeelds
to
,
thou
hast
hid
it
from
me
:
I
〈◊〉
wait
upon
thee
till
thou
shalt
reveal
it
,
&
in
the
〈…〉
and
not
make
disturbances
in
the
places
where
I
come
,
but
pray
,
〈…〉
for
light
,
and
that
thou
wouldst
incline
the
〈◊〉
of
my
brethren
unto
me
,
〈◊〉
they
may
not
have
hard
thoughts
of
Do
but
thus
,
thou
shalt
have
peace
with
God
,
and
in
thine
own
heart
howsoever
.
But
again
marke
,
Judah
and
Israel
they
shal
be
gathered
together
.
So
soone
as
any
are
converted
to
the
faith
,
a
soule
gathered
,
because
it
is
in
the
faeminine
genger
.
None
in
the
world
love
good
fellowship
so
much
as
the
Saints
of
God
.
They
fly
as
doves
to
their
windows
,
&
doves
you
know
use
to
fly
in
great
flocks
,
thousands
together
.
The
more
spirituall
any
one
is
,
of
the
more
joyning
&
uniting
nature
he
is
.
Thousands
of
beames
of
the
Sun
will
meet
together
in
one
better
then
the
beams
of
a
candle
will
doe
.
The
Saints
of
God
in
the
Apostles
times
when
they
were
converted
,
it
is
said
,
they
were
added
to
the
Church
,
they
gathered
presently
.
So
in
Esay
.
66.
(
it
is
an
observable
place
)
ver.
20.
the
Text
saith
,
They
shall
bring
their
brethren
as
an
offering
to
the
Lord
out
of
all
Nations
,
upon
horses
,
and
in
chariots
,
&
.
in
litters
.
How
comes
this
?
There
shall
be
many
that
dwell
a
great
way
off
.
they
shall
not
make
that
their
excuse
for
their
not
joyning
to
the
people
of
God
,
because
they
are
afar
off
,
It
is
a
great
journey
;
No
,
but
there
be
horses
to
be
got
:
But
it
may
be
some
cannot
ride
?
Then
get
Charets
:
But
some
perhaps
are
so
weake
that
they
can
neither
ride
on
horses
nor
in
Chariots
,
then
they
will
get
litters
,
and
litters
you
know
are
to
carry
weake
&
sick
persons
.
This
shews
the
intention
of
spirit
that
is
in
the
people
of
God
to
be
gathered
to
the
Church
,
either
to
be
carryed
on
horses
,
or
in
Chariots
,
or
in
litters
,
one
way
or
other
they
will
come
and
joyn
themselves
to
the
people
of
God
.
For
there
is
the
presence
of
Christ
,
and
the
protection
of
Christ
,
and
the
comunication
of
Christ
in
their
union
and
communion
,
and
where
the
carcasse
is
,
there
will
the
Eagles
resort
.
O
they
love
alife
to
be
going
towards
Sion
,
gathering
one
to
another
,
as
in
Psal.
84.
7.
They
walk
from
strength
to
strength
,
and
at
last
they
all
appear
before
God
in
Zion
.
From
strength
to
strength
,
that
is
thus
:
From
one
place
of
the
Country
perhaps
there
comes
halfe
a
score
,
or
twenty
,
to
go
toward
Zion
,
and
perhaps
before
they
come
to
such
a
town
or
turning
,
they
meet
with
halfe
a
score
more
,
&
so
they
grow
stronger
;
when
they
are
a
mile
or
two
further
,
perhaps
they
meet
with
another
town
coming
,
and
they
joyn
presently
&
are
stronger
,
and
so
they
go
from
strength
to
strength
comfortably
together
till
they
come
before
God
in
Zion
They
shall
appoint
themselves
one
Head
.
Although
they
be
multitudes
,
&
be
as
the
sand
of
the
sea
,
yet
this
is
no
great
matter
,
unless
they
come
under
one
Head
,
&
a
right
Head
too
.
It
is
not
multitudes
that
is
a
sufficient
argument
of
truth
.
A
multitude
coming
under
one
Head
,
under
Christ
as
one
Head
,
they
are
the
true
Church
.
The
Papists
they
give
this
Note
of
the
Church
,
Universality
,
that
there
are
so
many
Papists
in
the
world
.
We
must
not
regard
people
how
〈…〉
they
are
,
but
under
what
Head
they
are
:
They
shall
be
gathered
undermine
Head
,
looke
to
the
Head
they
follow
;
for
so
S.
Paul
tells
us
that
there
shall
be
an
Apostasie
before
the
revelation
of
that
man
of
sin
,
2
Thes.
2.
3.
And
Rev.
1.
3.
3.
All
the
world
wandred
after
the
beast
:
and
ver.
2.
The
dragon
gave
him
his
power
,
and
his
seat
,
and
great
authority
:
and
Rev.
17.
1.
The
whore
sitteth
upon
many
waters
;
&
ver.
15.
these
many
waters
are
interpreted
to
be
peoples
,
and
multitudes
,
and
nations
,
and
tongues
.
The
whore
doth
sit
upon
them
,
that
is
,
doth
use
them
vilely
,
and
basely
,
sits
upon
the
very
consciences
of
them
in
a
base
manner
,
as
if
a
whore
should
sit
upon
you
and
keep
you
under
.
And
who
doth
she
sit
upon
?
upon
peoples
and
multitudes
.
It
is
not
an
argument
then
of
a
true
Church
though
they
are
multitudes
,
though
they
be
as
the
sand
of
the
sea
,
though
they
be
gathered
together
,
for
they
must
be
gathered
under
one
Head
,
under
Christ
.
Secondly
,
Neither
is
Unity
a
sufficient
argument
of
the
verity
of
the
Church
.
They
shall
be
gathered
together
.
they
shall
be
joyned
together
in
one
way
,
with
one
consent
;
yea
but
if
it
be
not
under
one
Head
,
it
is
like
Simeon
&
Levi
,
brethren
in
iniquity
.
It
is
not
enough
that
we
be
one
,
unless
we
be
one
in
Christ
;
and
that
is
a
blessed
union
:
For
a
great
deale
of
unity
there
shall
be
under
Antichrist
,
Revel.
17.
13.
These
have
one
minde
(
saith
the
Text
)
and
they
shall
give
their
strength
&
power
to
the
beast
.
And
Chap.
18.
5.
Her
sins
reach
unto
heaven
.
Their
sins
cleave
together
,
and
so
get
up
to
heaven
.
A
union
of
persons
,
and
a
union
of
sins
there
is
amongst
them
.
The
Turks
have
as
little
dissention
in
their
Religion
as
any
;
They
have
consulted
together
with
one
consent
,
they
are
confederate
against
thee
.
There
are
two
or
three
things
exceeding
observable
in
this
Scripture
about
the
union
of
the
wicked
:
First
you
have
ten
Countreys
joyn
together
against
the
Church
;
there
is
the
Edomites
,
the
Moabites
.
&c.
And
it
was
not
by
accident
that
they
joyned
,
but
in
a
deliberate
way
,
They
consulted
together
,
and
not
onely
consulted
together
,
but
consulted
together
with
one
consent
,
or
heartily
,
for
that
which
is
translated
there
with
one
consent
,
the
word
in
the
Hebrew
is
,
with
heart
together
,
their
very
heart
was
in
the
consultation
;
but
mark
,
it
was
against
thy
hidden
ones
,
so
ver.
3.
Let
them
consult
together
,
let
ten
of
them
consult
together
,
and
consult
with
their
hearts
,
yet
the
Saints
are
Gods
hidden
ones
.
Esay
54.
15.
They
shall
surely
gather
together
,
but
not
my
me
;
whosoever
shall
gather
together
against
thee
shal
fall
forthy
sake
.
My
brethren
,
Peace
,
though
we
should
all
desire
it
,
yet
so
as
not
to
have
it
too
chargeable
:
Peace
is
then
too
chargeable
when
it
costs
us
the
losse
of
any
truth
.
Take
heed
of
any
such
costly
Peace
:
There
may
hand
joyn
in
hand
together
in
wickednes
,
yet
they
shal
not
be
unpunished
,
Pro.
16.
5.
And
Nah.
1.
10.
While
they
are
folded
together
as
thorns
,
they
shal
be
devoured
as
stubble
fully
dry
.
Wicked
men
they
are
as
thorns
to
prick
the
people
of
God
,
yea
they
are
thorns
●●lded
together
,
there
is
a
peace
amongst
them
:
yet
though
th●●
be
folded
●●gether
,
they
shall
bedevoured
,
they
shal
be
〈…〉
division
that
comes
by
truth
,
is
beter
then
the
union
that
comes
by
〈…〉
a
noble
speech
of
Luther
,
Rather
then
any
thing
should
fall
of
the
Kingdome
of
Christ
and
his
glory
,
let
not
onely
peace
〈◊〉
,
but
let
heaven
and
earth
goe
too
:
so
wee
should
love
peace
,
The
Sixth
Lecture
And
appoint
themselves
one
head
,
and
they
shall
come
up
out
of
the
land
.
FRom
the
tenth
verse
to
the
end
,
you
have
heard
that
God
promiseth
mercy
to
an
Israel
that
he
will
in
time
raise
up
:
although
for
that
Israel
to
whom
the
Prophet
spake
,
they
shall
go
into
captivity
and
shall
not
returne
as
Judah
did
.
Secondly
,
Mercy
to
Israel
and
Judah
both
together
,
and
that
first
,
In
the
multitude
that
shall
be
gathered
,
secondly
,
In
the
excellency
of
the
state
of
the
Church
at
that
time
above
that
which
was
before
;
before
they
were
People
,
but
then
they
shall
be
Sons
:
Thirdly
,
In
the
unity
of
them
,
Israel
and
Judah
shall
be
both
gathered
together
under
one
head
.
Some
time
was
spent
in
the
last
exercise
about
unity
,
and
the
excellency
of
the
unity
of
the
Churches
;
wherein
we
laboured
to
convince
you
that
uniformity
in
judgement
,
and
practice
is
not
necessary
for
unity
in
the
Churches
,
for
unity
of
hearts
.
It
is
a
false
principle
that
runnes
in
the
world
,
that
all
men
must
needs
be
brought
to
believe
and
doe
the
same
thing
or
else
there
can
be
no
peace
.
If
we
would
have
light
let
in
to
us
,
we
must
so
prise
it
as
to
be
willing
that
in
the
discussion
of
truths
there
should
be
some
hazard
of
some
differences
in
lesser
things
.
If
a
man
have
a
house
closed
on
every
side
with
a
thick
brick-wall
,
and
he
is
so
desirous
to
keepe
his
house
safe
and
stronge
,
that
he
will
rather
all
his
dayes
sit
in
the
darke
,
then
be
at
the
trouble
to
have
a
hole
digged
or
a
few
bricks
broken
to
let
in
any
light
,
wee
would
accuse
that
man
of
folly
.
It
is
true
indeed
,
we
must
not
be
so
desirous
of
light
as
to
break
so
much
of
the
wall
as
to
indanger
the
house
,
we
must
keepe
that
safe
;
but
yet
it
is
hard
to
let
in
light
but
there
will
be
some
bricks
taken
away
,
and
there
must
be
some
trouble
.
A
childe
when
he
sees
the
work-man
with
his
tooles
breaking
the
wall
and
making
a
deale
of
rubbish
,
hee
thinks
he
is
pulling
down
the
house
,
but
a
wise
man
knows
it
is
but
a
little
trouble
for
the
present
to
let
in
light
that
shall
be
for
the
beauty
of
the
house
afterward
.
Unity
in
the
Churches
is
lovely
.
But
it
must
be
under
one
head
.
They
shal
be
gathered
together
and
appoint
themselves
one
head
.
Agreement
in
errour
is
farre
worse
then
division
for
the
sake
of
truth
.
Better
to
be
divided
from
men
that
are
erroneous
,
then
to
agree
with
them
in
the
wayes
of
their
arrour
.
A
company
gathered
without
the
covenant
of
peace
,
without
the
observance
of
Gods
law
is
a
headlesse
multitude
,
saies
Bernard
,
it
hath
much
of
Babylon
,
but
little
of
Jerusalem
.
What
is
this
Head
?
I
finde
both
the
Jewes
and
divers
of
the
●●cyents
,
Theodoret
,
Cyrill
and
others
,
that
would
make
this
head
to
be
Zerubbabel
,
and
onely
to
have
reference
to
the
returne
of
the
people
from
their
Babylonish
captivity
.
But
this
certainly
cannot
be
upon
these
two
reasons
,
to
name
no
more
.
First
,
ver.
24.
David
my
servant
shall
be
King
over
them
,
and
ver.
25.
My
servant
David
shall
be
their
Prince
for
ever
.
That
one
head
that
they
shall
have
when
they
come
together
shall
be
David
.
And
so
in
Chap.
34.
ver.
23.
I
will
set
one
shepheard
over
them
,
and
he
shall
feed
them
,
even
my
servant
David
:
and
ver.
24
,
I
the
Lord
will
be
their
God
and
my
servant
David
,
not
Zerubbabel
,
Now
by
David
we
are
to
understand
Christ
cleerly
,
for
so
in
other
palaces
,
as
Esay
,
55.
3.
I
will
give
unto
you
the
sure
mercies
of
David
,
they
can
onely
be
meant
of
the
sure
mercies
of
Christ
,
and
so
it
is
interpreted
by
S.
Paul
,
Acts
13.
34.
Therefore
then
we
conclude
certainly
this
is
meant
of
Christ
;
This
is
then
the
first
great
point
that
we
have
in
this
Text
,
a
head-point
of
Divinity
indeed
,
that
JESUS
CHRIST
,
is
the
head
of
the
Church
.
And
secondly
,
JESUS
CHRIST
It
is
he
that
is
the
head
for
the
Church
,
the
brightnesse
of
the
glory
of
his
Father
,
in
whom
all
fulnesse
dwelleth
,
yea
,
the
fulnesse
of
the
Godhead
bodily
.
It
is
he
by
whom
all
things
consists
,
that
is
the
beginning
of
all
things
,
he
that
is
the
head
of
Angels
themselves
,
Col.
2.
10.
You
are
compleat
in
him
which
is
the
head
of
all
principality
&
power
.
The
Head
of
Angels
,
how
?
First
,
Secondly
,
2.
H●●
the
head
of
all
men
,
1
Cor.
11.
3.
The
head
of
every
man
is
Christ
.
The
head
of
every
man
,
how
?
What
are
all
men
in
the
world
the
body
of
Christ
?
if
he
be
the
head
,
then
it
seemes
they
are
all
the
members
.
No
,
though
Christ
be
the
head
of
Angels
,
Head
of
Christ
,
and
yet
Christ
is
not
a
member
of
God
.
So
that
he
may
be
the
head
of
every
man
,
and
yet
every
man
not
a
member
of
Christ
.
The
head
of
every
man
in
regard
of
that
superiority
that
Christ
hath
over
every
man
,
and
some
kinde
of
influence
even
from
Christ
commeth
to
every
man
;
he
inlightneth
every
man
that
comes
into
the
world
.
Thirdly
,
Ephe.
1.
22.
God
hath
given
him
to
be
head
of
all
things
to
the
Church
.
Mark
it
,
it
is
a
most
admirable
place
,
that
Christ
is
the
head
of
all
things
.
But
how
?
To
the
Church
,
for
the
sake
of
the
Church
,
as
ayming
at
the
good
of
the
Church
especially
.
Sure
it
is
the
honour
of
the
Church
to
have
such
a
head
,
that
is
thus
the
brightenesse
of
his
Fathers
glory
,
the
head
of
Angels
,
Christ
is
the
head
of
the
Church
in
regard
of
the
strength
that
the
Church
hath
by
him
.
An
oppressed
multitude
cannot
help
it selfe
if
they
have
no
head
,
but
if
God
shall
please
to
give
them
strength
and
a
head
,
and
that
in
a
legall
way
,
if
they
have
hearts
they
may
deliver
themselves
from
oppression
,
this
God
hath
done
for
us
;
if
therefore
God
doth
not
vote
us
to
misery
and
slavery
,
if
we
be
not
a
people
given
up
of
God
to
ruine
,
we
may
have
help
.
The
Church
is
a
communion
of
Saints
oppressed
here
in
the
world
,
their
strength
is
in
heaven
,
it
is
in
their
Head
,
that
hath
received
all
power
to
exercise
for
them
,
in
him
is
their
strength
,
to
him
do
they
cleave
,
for
him
they
blesse
God
even
the
Father
,
because
he
is
their
strength
.
Thirdly
,
He
is
their
head
because
the
Saints
do
hold
all
upon
Christ
,
all
that
they
have
they
hold
in
Capite
,
in
Capite
,
in
their
head
,
in
Christ
,
in
the
right
they
have
in
him
.
Fourthly
,
Safety
in
Christ
.
Lutherus
apud
illus
Satan
est
,
sed
Christus
regnat
&
vivat
.
Their
head
,
because
their
safety
is
in
him
:
though
the
Church
,
all
the
members
be
under
water
,
yet
all
is
safe
when
the
head
is
above
water
,
our
head
is
in
Heaven
.
It
is
a
speech
of
Luthers
;
He
saith
he
was
even
as
a
Devil
to
them
they
did
so
accuse
him
,
but
let
Christ
live
and
raign
,
Christ
is
above
,
the
head
is
above
water
.
Fifthly
,
Their
head
in
regard
of
his
compassion
to
his
Church
and
people
.
The
meanest
member
here
below
,
if
wronged
,
Christ
is
sensible
of
it
.
When
but
the
toe
is
trodden
upon
,
Saul
,
Saul
,
why
persecutest
thou
me
?
And
observe
,
the
meaner
and
poorer
the
Members
of
Christ
are
here
in
the
Church
,
the
more
is
Christ
sensible
of
their
sorrowes
and
afflictions
,
and
the
more
will
he
appeare
for
them
,
when
he
shall
appear
a
head
yet
more
gloriously
then
ever
he
hath
done
.
For
this
that
forenamed
place
Ezek.
34.
from
the
16.
ver
to
the
26.
is
very
notable
.
You
shall
finde
there
Christ
is
said
to
be
one
shepheard
to
his
people
and
a
Prince
to
them
;
but
mark
what
is
promised
,
That
he
will
binde
up
the
broken
,
and
bring
back
again
that
which
was
driven
away
,
and
strengthen
that
which
was
sick
,
but
as
for
the
fat
of
the
flock
and
the
strong
he
well
destroy
them
,
and
feed
them
with
judgement
;
and
he
will
judge
between
cattell
and
cattell
,
between
the
rams
and
the
hee-goats
,
he
will
judge
between
the
fat
and
the
leane
cattell
;
he
will
judge
those
that
thrust
with
side
&
with
shoulder
,
and
push
at
the
diseased
with
their
horns
,
untill
they
have
scattered
the
sheep
abroad
.
When
Christ
shall
appeare
,
he
will
not
shew
such
respect
to
the
jolly
spirits
of
those
that
were
in
the
Church
,
to
your
brave
,
stout
,
jolly
hearts
,
that
would
carry
all
before
them
with
force
;
No
,
he
will
looke
to
the
poor
of
the
flocke
,
and
those
that
thrust
with
the
side
,
and
pushed
with
the
hornes
,
and
scattered
the
poor
,
and
the
leane
;
they
shall
be
judged
.
My
brethren
,
have
you
not
known
times
when
stout-hearted
and
cruel-hearted
men
have
thrust
with
the
side
,
and
pushed
with
the
horne
,
and
scattered
up
and
down
in
divers
Countreys
thousands
of
the
weake
ones
&
tender
conscioned
Christians
?
Well
,
but
here
is
a
promise
,
that
Christ
our
head
will
come
,
and
he
shall
be
one
shepheard
,
and
he
shall
shew
his
tender
affection
toward
the
poor
afflicted
of
the
flocke
,
he
shall
take
away
from
the
land
the
evill
beasts
,
as
you
have
it
there
in
the
25.
vers
.
He
is
the
head
in
regard
of
his
compassion
.
Sixthly
,
in
Capite
,
Colos.
2.
19.
The
Apostle
rebuking
worshipping
of
Angels
and
other
false
opinions
,
he
saith
,
that
they
did
not
hold
of
the
head
;
All
Doctrines
in
the
Church
therefore
must
hold
of
the
head
,
and
must
not
be
obtruded
upon
the
Church
,
but
as
they
come
from
the
head
and
hold
there
.
Seventhly
,
one
head
here
is
called
a
Prince
in
those
two
forenamed
Chapters
,
Ezek
34
and
37.
It
would
spend
time
needlesly
to
shew
you
in
Scripture
how
Governours
are
called
heads
,
that
I
suppose
you
are
all
acquainted
with
.
This
therefore
is
the
maine
thing
that
we
are
now
to
open
unto
you
,
how
Christ
is
the
head
of
the
Church
in
regard
of
his
rule
and
government
.
There
are
many
things
of
concernment
in
this
point
.
First
then
,
There
are
four
〈…〉
especially
of
the
government
of
Christ
in
his
Church
,
for
which
he
is
to
be
accounted
the
head
.
First
,
All
Offices
and
Officers
in
the
Church
hold
upon
Christ
and
are
from
him
as
from
the
head
.
First
,
hold
of
the
Head
.
In
the
State
none
can
erect
new
Offices
;
new
Courts
,
but
the
supreame
power
,
the
supreame
Legislative
power
;
So
in
the
Church
,
none
can
erect
new
Offices
,
but
onely
from
the
Head
.
In
the
Civill
State
God
leaveth
a
great
deale
of
liberty
;
there
may
be
change
of
Officers
,
those
that
are
good
now
,
perhaps
they
may
seem
not
to
be
so
fit
afterwards
,
and
those
that
are
in
one
Country
may
not
be
so
fit
for
another
.
But
the
Officers
of
the
Church
they
must
be
all
the
same
in
all
places
,
where
they
can
be
had
,
and
no
more
but
those
that
are
appointed
by
Christ
.
Again
,
further
,
the
difference
between
the
Civill
State
and
Church
State
in
their
Offices
and
Officers
is
this
:
Indeed
the
men
that
beare
any
office
in
the
Church
,
are
designed
unto
it
by
the
Church
,
but
they
doe
not
hold
of
the
Church
,
they
hold
of
Christ
the
Head
,
therefore
it
is
not
in
the
power
of
the
Church
to
limit
them
being
in
it
,
but
they
must
go
to
the
Word
,
for
their
office
once
taken
upon
them
,
(
whether
it
be
the
office
of
Teachers
or
of
Pastors
)
they
cannot
then
be
limited
by
any
power
,
but
what
the
Word
saith
is
the
office
of
a
Teacher
or
of
a
Pastor
,
that
they
must
doe
;
they
cannot
have
the
rule
so
propounded
to
them
,
as
,
You
shall
go
but
thus
far
,
and
you
shall
do
so
much
of
the
office
of
a
Teacher
and
no
more
,
but
when
they
are
once
〈◊〉
they
are
in
without
any
limitation
of
the
power
of
their
office
:
it
is
onely
from
Christ
the
Head
.
Yea
further
,
In
a
civill
State
there
may
be
alteration
,
raising
the
dignity
of
the
office
,
2.
So
for
Lawes
.
Christ
makes
a
law
in
the
Church
,
it
being
an
institution
there
is
to
be
expected
a
spiritual
efficacy
and
virtue
to
goe
along
together
,
with
that
thing
that
Christ
commandeth
,
beyond
what
it
had
before
it
was
commanded
.
Now
then
in
rhis
way
no
man
in
the
world
can
make
any
Church
institution
,
no
,
nor
Law
for
the
Church
,
so
as
to
appoint
any
thing
,
to
have
any
spirituall
efficacy
by
vertue
of
that
institution
beyond
what
it
hath
in
a
natural
way
.
We
must
take
heed
of
being
so
bold
,
that
when
Christ
hath
made
an
institution
,
an
ordinance
,
and
revealed
it
to
us
,
for
us
to
think
we
may
imitate
Christ
and
make
another
Ordinance
,
or
another
institution
like
that
,
because
Christ
hath
done
so
,
because
we
finde
such
a
thing
in
the
Word
therefore
we
may
do
so
too
;
No
,
this
is
too
bold
,
this
is
to
set
our
post
by
Gods
post
,
for
which
the
Lord
did
charge
the
people
,
Ezek.
43.
8.
In
Esay
33.
22.
it
is
said
,
The
Lord
is
our
Judge
,
the
Lord
is
our
Law-giver
,
the
Lord
is
our
King
in
this
thing
.
But
yet
you
will
say
,
how
is
that
opened
further
?
(
for
indeed
it
needeth
opening
)
that
there
can
be
no
new
institution
,
nor
no
new
Law
made
in
this
sense
,
but
all
must
hold
of
Christ
?
For
the
opening
of
that
I
shall
afterward
come
to
speake
more
fully
about
the
power
of
Governours
and
what
their
authority
is
,
but
thus
much
for
the
present
.
First
,
A
Church
is
a
spiritual
society
and
community
,
they
must
meete
together
,
and
if
they
do
meet
they
must
meet
in
some
place
:
This
is
common
to
all
societies
in
the
world
,
if
they
will
meet
they
must
meet
in
a
place
.
Yea
Secondly
,
if
they
meet
in
a
place
;
this
place
must
be
determined
where
it
shall
be
.
This
also
is
common
to
all
societies
.
Thirdly
,
This
likewise
is
common
to
them
with
all
other
societies
,
that
what
they
do
in
that
place
must
be
done
decently
&
in
order
,
all
things
ought
to
be
managed
in
an
orderly
decent
way
.
As
if
there
be
many
things
to
be
done
,
one
thing
must
be
before
another
,
one
thing
must
not
exclude
another
;
if
they
come
together
,
they
must
come
together
as
befitting
men
in
a
decent
way
.
Therefore
that
rule
of
the
Apostle
,
Let
all
things
be
done
decently
and
in
order
,
it
is
not
properly
an
institution
,
it
is
nothing
but
the
dictate
of
right
reason
,
so
that
if
we
had
never
found
such
a
sentence
,
such
a
maxime
in
Scripture
,
as
let
all
things
be
done
decently
and
in
order
,
it
had
beene
a
truth
that
we
were
bound
in
conscience
to
.
Again
,
If
men
will
come
and
meet
together
,
it
is
natural
and
common
to
all
societies
,
that
they
should
be
decent
in
their
garments
and
otherwise
.
But
then
you
will
say
,
When
commeth
it
to
an
Institution
?
I
meane
an
Institution
that
is
forbidden
,
that
none
must
meddle
withall
,
that
is
proper
to
Christ
.
Suppose
we
should
instance
onely
in
garments
.
That
all
that
meetes
together
in
Christian
Assemblies
,
should
meet
decently
in
decent
garments
,
Ministers
and
others
,
Therefore
I
beseech
you
my
brethren
be
not
mistaken
in
this
,
because
I
know
you
are
ordinarily
led
by
that
speech
of
the
Apostle
,
let
all
thinge
be
,
done
decently
and
in
order
.
Understand
it
aright
,
It
is
true
we
must
do
so
and
it
is
a
sin
,
not
to
do
things
decently
and
in
order
,
in
the
worship
of
God
:
but
this
doth
not
at
all
countenance
any
institution
of
mans
when
it
comes
to
be
spiritual
,
to
draw
the
heart
nearer
unto
God
,
or
God
nearer
unto
the
heart
,
by
virtue
of
mans
separation
of
it
from
common
use
.
I
might
instance
in
other
things
,
in
places
,
That
there
should
be
a
convenient
place
for
Gods
worship
,
the
light
of
nature
will
tell
us
:
but
when
any
man
shall
set
one
place
aside
separated
from
another
,
and
shall
make
the
worship
of
God
to
be
better
,
and
have
more
efficacy
to
draw
men
nearer
unto
God
,
or
God
nearer
unto
men
,
then
another
place
that
hath
as
much
natural
decency
and
fitness
in
it
as
that
place
hath
;
here
it
commeth
to
have
the
evil
.
Let
all
things
be
done
decently
and
in
order
,
This
is
the
second
thing
of
Christs
government
,
that
all
Ordinances
,
all
Lawes
in
the
Church
must
hold
on
him
the
Head
.
The
third
thing
in
Christs
government
in
the
Church
is
,
that
those
Laws
that
he
makes
for
the
ordering
and
government
of
his
Church
,
do
not
onely
hold
on
him
〈…〉
such
a
virtue
and
efficacy
in
them
comming
from
the
head
,
that
they
do
binde
the
consciences
of
men
,
because
they
come
from
him
that
is
the
head
of
the
Church
,
they
do
lay
bonds
upon
consciences
,
and
that
primarily
in
another
way
,
and
more
efficaciously
then
any
law
of
any
man
in
the
world
can
.
Yea
they
lay
such
a
bond
upon
conscience
,
that
though
a
thing
be
commanded
that
hath
no
other
reason
for
the
command
but
meerly
the
will
of
Christ
,
and
that
we
cannot
see
to
what
other
good
the
thing
doth
tend
,
but
meerly
because
Christ
will
have
it
,
yet
we
are
bound
to
obey
,
yea
and
that
in
secret
;
Yea
so
farre
as
the
rule
goeth
,
wee
are
bound
to
do
what
is
required
by
it
,
though
wee
should
suffer
never
so
much
prejudice
to
our selves
.
Here
is
the
binding
power
of
Christ
in
binding
conscience
.
But
there
is
no
law
of
man
doth
in
this
way
bind
conscience
,
perhaps
these
things
,
with
some
others
that
are
to
be
delivered
may
at
the
first
naming
of
them
seeme
to
be
somewhat
tickle
points
:
yet
I
know
there
is
a
necessity
,
and
a
kinde
of
absolute
necessity
to
informe
the
consciences
of
men
in
them
,
especially
in
these
times
,
and
because
they
fall
so
full
here
in
my
way
I
could
not
out
of
conscience
omit
them
:
and
yet
still
if
you
diligently
observe
,
I
hope
we
shall
carry
on
all
so
as
to
speake
modestly
and
yet
safely
and
fully
too
.
I
say
therefore
,
the
lawes
of
men
are
different
from
the
Lawes
of
Christ
.
It
is
a
part
of
the
head-ship
of
Christ
to
lay
bonds
upon
the
conscience
.
But
what
will
you
say
then
to
that
Text
of
Scripture
(
I
suppose
it
is
in
every
one
of
your
thoughts
,
and
would
be
ready
in
every
one
of
your
mouthes
if
you
were
from
the
Assembly
)
Rom.
13.
Let
every
soul
be
subject
to
the
higher
powers
;
for
there
is
no
power
but
of
God
.
Whosoever
resisteth
the
power
,
resisteth
the
ordinance
of
God
,
and
they
that
resist
,
shall
receive
to
themselves
damnation
.
Yea
ver.
5.
You
must
be
subject
not
out
of
feare
of
wrath
,
but
for
conscience
sake
.
I
shall
desire
as
fully
and
as
cleerly
as
I
am
able
,
to
satisfie
Consciences
in
this
very
thing
.
To
open
therefore
that
Scripture
unto
you
.
First
,
you
must
observe
,
that
every
one
is
bound
to
be
subject
to
the
higher
powers
:
(
Mark
)
It
is
not
to
the
Man
first
,
but
it
is
to
the
Power
:
Let
every
soule
be
subject
to
the
higher
power
,
where
ever
this
power
lyeth
.
It
is
not
to
the
will
of
a
man
that
hath
power
,
but
it
is
to
the
power
of
that
man
.
Now
the
power
,
the
authority
is
that
,
that
man
hath
in
a
legall
way
.
The
first
must
be
understood
.
Secondly
,
We
must
consider
in
what
they
must
be
subject
:
The
laws
of
men
are
of
three
sorts
.
Some
perhaps
command
that
which
is
simply
unlawfull
,
that
we
all
yeeld
the
Scripture
doth
not
binde
us
to
be
subject
,
there
we
must
obey
God
rather
then
man
.
But
secondly
,
there
are
other
things
that
are
commanded
,
that
are
lawfull
,
and
they
are
of
two
sorts
.
Either
such
things
as
do
tend
by
the
rules
of
justice
and
prudence
to
the
publique
good
,
to
the
good
of
the
Community
of
which
we
are
members
:
and
there
we
are
bound
to
obey
for
Conscience
sake
.
But
still
this
not
according
to
that
obedience
we
owe
to
Christ
our
Head
,
this
is
secondarily
,
not
primarily
,
because
commanded
by
man
,
but
because
the
rules
of
Justice
and
Prudence
doth
require
this
for
the
publique
good
,
of
which
we
are
a
community
;
and
then
because
there
commeth
a
Law
of
Christ
to
us
to
walk
and
live
according
to
the
rules
of
Justice
and
prudence
:
so
wee
are
bound
for
conscience
in
those
things
,
but
not
primarily
,
and
so
they
cannot
be
said
to
bind
conscience
,
so
as
Christs
Lawes
do
.
There
are
other
things
that
are
commanded
by
man
(
and
that
especially
concerns
our
question
)
and
these
are
such
things
as
indeed
are
neither
here
nor
there
for
the
common
,
for
the
publique
good
,
the
good
of
the
community
doth
not
at
all
depend
upon
them
,
and
there
is
nothing
in
them
but
meerly
the
satisfaction
of
the
wills
of
those
that
are
in
authority
above
us
.
Now
here
is
the
Question
,
How
far
those
Laws
bind
men
,
and
bind
Conscience
?
Indeed
many
poor
Christians
that
are
conscientious
have
been
extreamly
snared
in
these
things
.
To
that
I
answer
:
That
though
such
things
should
be
commanded
to
be
done
,
yet
it
they
be
not
done
.
)
so
be
it
they
be
not
omitted
out
of
contempt
,
nor
so
as
may
bring
scandall
upon
the
authority
that
doth
enjoyne
them
;
and
those
that
doe
omit
them
shall
patiently
and
willingly
submit
to
what
punishment
the
Law
of
the
Land
shall
require
)
in
such
things
this
mans
conscience
shall
not
,
nor
need
not
bind
him
over
to
answer
before
God
,
that
he
hath
sinned
against
that
rule
,
You
will
say
,
How
do
you
prove
that
?
How
doth
it
appeare
?
For
that
must
needs
be
made
out
.
I
will
make
it
appeare
from
the
Text
,
from
the
nature
of
subjection
that
is
required
in
the
Text
,
and
from
Reason
.
First
,
this
Text
here
in
Rom
,
13.
giveth
this
as
the
ground
why
we
are
to
be
subject
,
Because
(
saith
the
Text
,
ver.
4.
)
he
is
the
minister
of
God
for
thy
good
.
So
that
that
which
is
the
speciall
ground
of
our
subjection
,
is
,
because
they
that
are
in
place
are
ministers
for
our
good
.
But
here
is
then
an
abuse
of
their
power
,
if
they
will
command
what
is
not
indeed
tending
to
the
good
of
the
publique
,
but
meerly
the
satisfaction
of
their
own
mindes
.
But
suppose
it
be
an
abuse
,
the
Text
saith
we
must
be
subject
.
〈…〉
You
must
do
the
thing
for
conscience
〈…〉
be
subject
,
we
must
not
resist
,
but
be
subject
:
The
words
are
,
We
must
be
subordinate
for
conscience
sake
,
(
so
it
may
be
translated
)
Here
is
all
that
is
required
,
that
I
must
be
subordinate
and
not
resist
,
And
yet
further
,
if
authority
shall
so
far
urge
upon
me
as
to
inflict
punishment
because
I
do
not
do
it
,
I
will
patiently
beare
it
.
Now
when
these
three
things
are
done
,
here
is
that
subordination
to
authority
that
the
Apostle
in
that
Scripture
requires
.
And
the
reason
why
this
of
necessity
must
be
granted
,
is
,
because
otherwise
all
the
Christian
liberty
that
the
Scripture
so
much
speakes
of
,
may
be
utterly
taken
away
in
regard
of
the
practice
,
that
it
is
in
the
power
of
man
wholly
to
deprive
us
of
it
.
This
Scripture
cannot
be
so
understood
,
that
all
that
liberty
we
have
in
all
things
in
their
own
nature
indifferent
should
be
so
under
the
power
of
men
,
as
that
we
for
the
practice
,
and
for
our
conscience
too
must
be
tyed
that
we
cannot
have
liberty
,
no
not
in
secret
,
certainly
that
is
that
which
is
against
the
judgement
of
all
Orthodox
Divines
of
the
Reformed
Churches
.
But
it
may
be
said
,
who
shall
be
Judge
whether
things
be
tending
to
the
publicke
good
yea
or
no
?
To
that
the
Answer
is
thus
plainly
,
that
indeed
those
that
are
appointed
by
Law
have
the
power
to
judge
legally
,
and
authoritatively
to
judge
so
as
to
bind
others
.
But
every
man
hath
liberty
so
far
as
concerns
his
owne
act
to
judge
at
his
perill
.
And
that
a
two-sold
perill
,
First
at
his
perill
,
Secondly
,
Fourthly
,
As
Christ
in
his
own
person
did
exercise
his
Priestly
and
Propheticall
offices
,
so
they
thinke
in
his
own
person
he
shall
exercise
his
Kingly
power
&
office
.
Which
opinion
,
because
the
further
discussion
of
it
,
I
suppose
generally
you
are
not
able
to
beare
yet
,
therefore
in
modesty
I
will
forbeare
,
and
though
out
of
modesty
I
shal
for
the
present
forbeare
,
yet
out
of
conscience
I
dare
not
altogether
deny
it
,
but
so
we
will
leave
it
,
to
see
what
trueth
may
be
in
this
,
we
must
expect
to
have
light
let
in
by
degrees
.
In
these
four
things
then
we
have
the
rule
of
Christ
,
three
determined
of
,
the
fourth
only
propounded
,
which
Christ
in
time
will
shew
further
light
unto
us
in
.
Christ
is
then
the
Head
.
Now
from
all
this
there
followes
three
consequences
that
are
very
usefull
.
1.
Hence
we
learne
that
the
seeking
after
the
right
government
of
Christ
in
his
Church
is
not
a
light
matter
,
it
doth
concern
the
Head-ship
of
Christ
.
2.
3.
Wee
shall
come
to
have
light
how
far
the
King
may
be
said
to
be
head
of
the
Church
.
These
things
you
will
finde
needfull
for
conscience
to
be
informed
in
,
&
I
shal
carry
them
on
too
I
hope
with
modesty
,
fulness
,
&
safety
,
First
,
Indeed
in
the
primitive
times
there
the
greatest
contention
was
about
the
Doctrines
of
Religion
,
what
Doctrines
should
hold
upon
Christ
and
what
not
,
and
the
people
of
God
did
there
suffer
most
for
contending
about
the
doctrines
that
held
upon
Christ
the
Head
,
they
would
not
receive
a
Doctrine
but
what
held
on
Christ
,
and
what
was
obrtuded
upon
them
,
not
holding
upon
Christ
the
Head
they
did
reject
.
And
Luther
upon
this
place
hath
this
speech
,
he
tells
us
how
much
the
Church
in
after
time
did
suffer
for
this
very
thing
,
and
saith
,
What
kinde
of
dangers
did
inviron
the
Church
,
and
do
inviron
it
for
acknowledging
Christ
to
be
the
head
,
these
our
times
doe
sufficiently
testifie
.
And
further
,
because
we
preach
Christ
to
be
the
whole
head
,
therefore
we
are
subject
to
Anathemas
,
and
to
all
kinde
of
punishment
.
And
in
these
latter
times
it
is
like
that
the
great
contention
will
be
,
rather
about
the
head-ship
of
Christ
in
the
point
of
his
government
then
in
the
other
,
the
other
being
so
cleare
unto
us
;
and
the
sufferings
of
the
people
of
God
will
be
so
much
the
more
grievous
,
because
that
this
is
accounted
such
a
little
thing
,
such
a
poor
businesse
:
And
further
,
because
this
doth
not
seem
to
be
altogether
so
clearely
revealed
in
the
Scripture
,
as
other
Doctrinall
points
that
hold
upon
Christ
the
●ead
.
And
Christ
the
rather
hath
so
disposed
of
things
,
that
this
shall
not
be
so
clearly
revealed
,
because
he
intended
to
suffer
Antichrist
to
rise
to
his
height
:
and
it
cannot
be
imagined
that
if
the
Doctrine
of
Christs
government
in
his
Church
had
beene
clearly
and
demonstratively
laid
down
,
so
as
there
could
have
beene
no
gain-saying
of
it
,
I
say
it
cannot
be
imagined
how
it
is
possible
for
Antichrist
to
have
risen
to
that
height
that
he
hath
;
Christ
because
hee
intended
to
bring
about
many
passages
of
his
providence
,
and
many
great
workes
of
his
that
way
in
suffering
Antichrist
to
arise
;
therefore
he
hath
left
this
point
so
in
the
word
as
is
subject
to
many
doubts
,
and
may
occasion
many
objections
against
it
.
But
the
nearer
the
time
comes
for
Antichrist
to
fall
,
the
more
clearly
this
shall
be
revealed
.
Secondly
,
But
by
this
that
hath
beene
said
,
This
my
brethren
is
Antichristianisme
,
that
which
shall
oppose
Christ
as
a
Head
,
and
set
up
another
head-ship
;
here
is
the
propriety
of
Antichrist
and
Antichristianisme
;
as
in
all
those
foure
things
named
before
.
First
,
Secondly
,
Thirdly
,
The
imposing
of
any
Ordinance
,
any
new
institutions
that
are
,
as
hath
been
opened
,
Fourthly
,
This
is
Antichristianisme
,
and
that
not
onely
because
these
things
are
directly
against
the
head-ship
of
Christ
,
but
because
these
things
doe
set
up
another
head
too
;
and
so
the
word
Antichrist
may
signifie
as
well
for
one
to
be
in
stead
of
Christ
(
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Greeke
signifieth
,
sometime
as
well
,
for
,
as
against
as
of
his
fulness
we
receive
grace
for
grace
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Greeke
,
grace
for
grace
)
so
Antichrist
is
one
that
shall
set
up
h●mselfe
as
head
of
the
Church
in
stead
of
Christ
,
one
that
shall
clayme
unto
himselfe
that
head-ship
that
is
proper
to
Jesus
Christ
,
and
not
to
be
communicated
to
any
from
Jesus
Christ
.
This
is
Antichristianisme
.
Now
the
Apostle
faith
that
there
were
many
Antichrists
in
his
time
,
and
this
mystery
of
ungodlinesse
,
of
inquity
did
worke
then
;
but
now
it
comes
to
grow
to
a
height
in
that
great
Antichrist
of
Rome
,
(
for
you
know
)
in
these
foure
are
the
speciall
things
wherein
he
is
the
Antichrist
;
Because
hee
obtrudes
Doctrines
,
Articles
of
Faith
upon
the
Church
by
his
owne
authority
;
He
makes
all
Offices
of
the
Church
to
hold
on
him
;
And
appointeth
Lawes
,
Ordinances
and
Institutions
likewise
to
hold
on
him
;
And
claymeth
the
binding
of
Consciences
,
so
as
is
proper
to
Jesus
Christ
.
And
all
those
that
hold
thus
on
Antichrist
,
and
are
thus
abettors
of
him
in
these
things
,
these
are
guilty
of
this
greatsinne
of
Antichristianisme
.
That
for
your
right
information
about
the
sin
of
Antichristianisme
.
The
third
consequence
.
the
Head
of
the
Church
,
in
what
sense
are
we
to
understand
that
?
Or
how
may
we
come
to
understand
aright
that
Oath
that
is
given
,
of
Supremacie
.
These
things
(
my
brethren
)
are
necessary
for
information
of
Conscience
,
and
the
burthen
lyes
upon
us
to
make
out
these
things
as
cleare
to
you
as
we
can
,
that
you
may
go
along
with
the
more
freedome
of
spirit
and
conscience
in
your
way
,
and
yet
give
every
one
their
right
too
.
You
are
to
know
that
the
Oath
of
Supremacy
came
into
England
thus
:
In
the
time
of
Popery
,
the
Pope
claymed
unto
himselfe
the
Head-ship
of
the
Church
:
He
being
excluded
,
then
came
in
that
Oath
to
acknowledge
the
King
or
Queene
the
Head
of
the
Church
.
But
now
you
must
know
,
first
,
that
this
title
,
The
Head
of
the
Church
,
as
it
hath
been
attributed
to
the
King
,
hath
been
much
abused
,
and
it
hath
given
some
advantage
to
our
adversaries
,
for
the
King
is
not
the
Head
of
the
Church
,
neither
as
Christ
is
,
nor
as
the
Pope
claymed
it
:
Not
as
Christ
:
Christ
is
the
Head
to
governe
unlimitedly
.
No
limits
or
bounds
are
set
to
the
Government
of
Christ
,
but
only
his
owne
minde
,
his
owne
will
.
It
is
not
so
with
any
Prince
in
the
world
,
he
is
not
so
the
Head
to
governe
.
But
all
Governours
have
a
two-fold
limit
;
They
are
limited
by
Lawes
of
God
,
they
are
limited
by
the
Lawes
of
man
too
.
Neither
is
he
the
Head
,
as
the
Pope
challengeth
unto
himselfe
,
How
is
that
?
you
will
say
.
In
the
fore-named
foure
things
,
the
Pope
challengeth
holding
of
doctrines
,
and
holding
of
offices
,
and
the
like
,
upon
him
.
Offices
do
not
so
hold
upon
any
Governours
,
upon
the
King
or
others
,
as
the
Pope
challengeth
to
hold
upon
him
.
How
doth
he
challenge
them
to
hold
upon
him
?
Thus
,
that
all
are
in
him
virtually
,
and
so
to
be
derived
from
him
to
others
.
And
indeed
in
a
〈◊〉
part
do
many
of
our
Prelates
say
that
〈…〉
:
that
is
,
that
all
the
offices
hold
on
〈…〉
,
and
●o
goe
from
them
unto
others
:
and
hence
it
is
they
account
all
other
Ministers
but
their
Curats
,
and
they
must
not
pray
but
as
they
will
,
and
do
nothing
but
what
they
will
,
Why
?
because
they
are
but
them
substitutes
,
as
if
all
offices
were
virtually
in
them
,
and
so
came
from
them
unto
others
;
whereas
every
office
in
the
Church
,
even
the
meanest
,
holds
upon
Christ
the
Head
.
Now
it
is
true
,
in
the
civill
State
in
some
sense
it
may
he
said
that
the
officers
of
the
Common-wealth
are
in
a
kinde
virtually
in
the
King
,
he
being
the
supreame
,
but
you
must
not
thinke
that
all
are
thus
virtually
in
him
in
Church
affaires
,
for
if
they
were
virtually
in
him
,
then
he
could
himself
dispence
those
things
that
others
by
virtue
of
their
office
,
can
but
that
he
cannot
,
as
to
give
the
Sacrament
and
the
like
.
But
how
is
he
the
head
then
,
or
in
what
sense
may
we
quiet
our
Consciences
in
acknowledging
the
King
to
be
the
head
of
the
Church
?
Onely
thus
he
is
said
to
be
the
head
,
because
he
is
the
supreame
to
govern
in
a
civill
way
,
not
onely
the
Civill
State
,
but
even
affaires
that
belong
to
the
Church
too
.
We
doe
not
deny
the
power
of
Princes
even
in
affaires
that
belong
to
the
Church
.
And
because
he
is
the
supreame
in
that
civill
power
,
to
governe
in
a
civill
way
by
civill
Laws
,
so
as
to
see
Christ
not
dishonoured
,
so
as
to
keepe
out
Idolatry
,
to
protect
the
Church
,
to
punish
enormities
that
are
there
,
to
defend
it
from
enemies
.
In
that
sense
he
is
said
to
be
the
head
,
but
that
title
of
supreame
Governor
being
understood
in
a
civil
way
is
more
proper
.
The
first
that
I
shall
name
,
I
think
it
will
least
prevail
(
though
it
be
the
most
ordinary
)
with
them
that
make
most
doubt
of
it
,
therefore
I
will
not
stand
upon
it
,
only
name
it
.
We
know
that
all
along
among
the
Jews
in
the
time
of
the
Old
Testament
,
the
Governours
there
,
and
Kings
and
Princes
had
power
in
affaires
that
belong
to
the
Church
as
well
as
to
the
State
.
But
this
I
say
I
doe
not
think
to
be
the
greatest
strength
in
this
point
,
especially
to
p●●swade
them
that
make
any
scruple
of
it
,
they
will
us
that
the
power
there
was
but
Tipicall
and
the
like
,
and
sobindeth
not
now
.
There
are
therefore
other
reasons
that
perswade
the
same
thing
.
The
first
is
this
,
because
I
finde
that
in
the
Prophets
,
nursing
fathers
,
and
Queens
to
be
their
nursing
mothers
.
Now
if
they
be
to
be
nursing
fathers
of
the
Church
,
surely
they
must
have
some
influence
by
their
power
into
it
.
Secondly
,
he
is
the
Minister
for
thy
good
.
It
doth
not
say
for
thi●
;
good
or
that
good
,
〈◊〉
this
civill
good
or
Ecclesiastical
good
,
but
he
is
the
Minister
for
thy
good
,
for
all
good
unto
thee
so
farre
as
his
power
can
reach
.
It
is
a
hard
thing
you
know
(
if
men
will
put
us
unto
it
)
to
shew
in
the
New
Testament
the
power
that
Kings
had
,
because
there
was
then
no
King
but
Heathens
,
But
thirdly
,
and
that
which
yet
may
seeme
to
have
more
in
it
,
I
finde
this
in
the
New
Testament
that
Saint
Paul
when
he
was
accused
by
his
brethren
in
matters
of
Religion
,
hee
did
appeal
unto
Caesar
.
Act.
25.
9.
who
was
a
Heathen
Magistrate
,
his
accusation
was
in
matters
of
Religion
,
in
questions
about
their
Law
,
and
about
one
JESUS
that
was
dead
,
whom
Paul
affirmed
to
be
alive
.
And
yet
in
his
answer
to
those
things
he
appealeth
unto
Caesar
,
therefore
there
is
somewhat
that
Caesar
hath
to
doe
in
over-looking
of
the
affaires
of
the
Church
,
that
concerns
the
wayes
of
Religion
.
But
you
will
say
,
How
can
he
be
a
competent
Judge
?
Can
Caesar
a
Heathen
be
a
competent
Judge
in
matters
of
Religion
?
Is
it
possible
?
Or
suppose
that
a
Governour
be
wicked
,
can
he
be
a
competent
Judge
in
matters
of
Religion
?
I
answer
,
the
wickednesse
of
a
Governour
,
though
he
be
a
Heathen
,
yet
loseth
not
his
power
,
he
hath
still
a
true
and
a
lawfull
power
;
yea
he
hath
some
oversight
of
things
that
concerne
Church
affaires
.
How
can
that
be
?
Christianity
gives
not
the
authority
,
But
if
a
man
be
wicked
,
Thus
,
As
for
example
,
though
he
be
not
a
Physitian
,
he
doth
not
understand
the
difference
between
the
poyson
and
a
wholesome
Medicine
,
yet
when
things
are
brought
before
him
,
he
may
be
a
competent
judge
,
by
evidence
so
as
to
condemne
a
Physitian
that
hath
poysoned
a
man
instead
of
giving
of
him
wholsome
Physick
.
And
that
objection
against
his
competency
in
judging
in
the
affairs
of
the
Church
hath
no
more
power
then
if
it
should
have
been
objected
that
hee
must
not
judge
upon
a
Physitian
,
whether
he
hath
poysoned
a
man
or
no
,
because
he
himself
is
not
a
Physitian
.
Thus
wee
have
done
with
these
three
consequents
that
follow
upon
the
opening
of
the
headship
of
Christ
in
point
of
his
government
.
And
now
we
see
more
clearly
how
Christ
is
head
&
none
but
Christ
,
&
what
glory
we
are
to
give
to
Christ
as
the
head
of
the
Church
.
There
is
one
thing
more
belongs
to
the
head-ship
of
Christ
which
must
not
be
passed
by
,
though
it
be
not
so
fully
aymed
at
in
the
text
as
what
hath
already
been
said
,
and
that
is
the
influence
of
spiritual
life
,
that
comes
unto
the
Church
by
Christ
the
head
,
as
the
animall
spirits
come
from
the
head
to
the
members
.
And
this
is
the
very
reason
,
first
,
why
grace
in
the
Saints
is
of
such
a
beautifull
and
glorious
nature
as
it
is
,
because
it
comes
from
Christ
the
head
.
And
to
conclude
this
point
of
the
Head-ship
of
Christ
.
The
rather
hath
God
the
Father
thus
advanced
Christ
to
be
the
Head
,
because
he
was
willing
to
stoop
so
low
,
to
be
as
a
worme
under
foot
,
for
so
he
saith
of
himself
,
Psal.
22.
6.
I
am
a
worme
,
and
no
man
.
Christ
was
low
in
his
own
eyes
,
and
submitted
himself
to
such
a
condition
,
and
now
behold
the
Father
hath
advanced
him
,
for
so
it
is
said
,
Ephes.
1.
22.
God
hath
made
him
head
over
all
things
,
hath
made
him
head
over
principalities
,
and
powers
,
and
dominions
,
over
Angels
,
and
over
all
men
and
all
things
in
the
Church
,
hath
advanced
him
to
this
high
and
glorious
dignity
,
we
see
somewhat
of
it
now
,
and
we
shall
see
more
gloriously
the
head-ship
of
Christ
hereafter
.
In
this
God
the
Father
doth
shew
that
as
he
hath
dealt
with
his
Sonne
,
so
he
is
willing
to
deale
with
the
Members
of
his
Son
,
in
a
proportion
.
His
Son
that
was
willing
to
be
so
low
and
under
foot
,
is
now
advanced
to
such
a
high
glory
that
all
must
stoop
,
and
yeeld
,
and
submit
unto
him
.
Let
us
be
willing
to
lye
low
,
and
though
it
be
under
foot
,
to
be
troden
upon
by
the
wicked
and
ungodly
of
the
world
;
though
we
cannot
expect
to
be
advanced
to
be
head
,
yet
we
may
expect
to
be
advanced
to
glory
&
dignity
.
You
know
what
God
said
to
Saul
,
1
Sam.
15.
When
thou
wert
little
in
thine
own
eyes
then
I
made
thee
King
.
The
lesse
any
of
us
are
in
our
own
eyes
,
the
more
are
we
like
to
be
advanced
by
God
,
for
God
wlll
observe
a
proportion
between
his
dealings
with
Christ
the
head
,
and
his
dealings
with
all
his
Members
.
The
Seventh
Lecture
HOSEA
1.
11.
the
latter
part
of
the
verse
And
appoint
themselves
one
Head
,
They
shall
[
appoint
]
themselves
one
Head
.
EPhes.
1.
11.
It
is
said
,
God
gave
Christ
to
be
Head
over
all
things
to
the
Chnrch.
How
then
it
is
said
here
that
they
shall
[
appoint
]
to
themselves
one
Head
?
It
is
true
,
God
the
Father
hath
advanced
his
Son
,
and
extolled
him
above
all
things
,
and
hath
given
him
to
be
Head
over
all
:
but
yet
when
the
Church
,
when
the
Saints
shall
choose
this
Christ
to
be
their
Head
,
when
they
shall
come
in
freely
,
and
willingly
submit
themselves
unto
Christ
,
lifting
him
up
above
all
,
honoring
his
ordinances
,
laws
,
institutions
,
depending
upon
him
for
light
;
They
are
said
to
appoint
Christ
to
be
their
Head
.
As
,
though
Gods
eternal
Decree
hath
made
himself
to
be
the
God
of
his
Saints
,
yet
when
the
Saints
do
choose
God
to
be
their
God
,
God
doth
account
himselfe
to
be
made
their
God
by
them
:
they
make
God
to
be
their
God
in
choosing
of
him
.
So
though
Christ
by
the
Father
be
appointed
to
be
the
Head
over
all
,
yet
the
act
of
the
Church
in
choosing
Christ
,
and
comming
to
him
freely
,
and
submitting
unto
him
as
to
the
Head
,
is
accounted
even
an
appointing
of
Christ
to
be
Head
.
This
is
that
happy
work
which
the
Saints
have
been
doing
,
and
which
we
are
to
doe
,
and
they
will
doe
to
the
end
of
the
world
,
appointing
Christ
a
Head
.
Though
there
be
some
speciall
time
that
this
Text
hath
reference
unto
(
of
which
by
and
by
)
yet
in
all
Ages
of
the
Church
,
when
the
Saints
doe
choose
Christ
to
be
their
Head
,
they
are
said
to
appoint
him
.
Let
us
joyne
in
this
blessed
work
,
an
honourable
work
for
creatures
to
appoint
the
Lord
JESUS
to
be
Head
over
them
.
Let
us
say
as
Hushai
did
in
another
case
,
2
Sam.
19.
18.
Him
whom
the
Lord
,
and
this
people
,
&
all
men
of
Israel
choose
for
King
,
his
will
I
be
,
and
with
him
will
I
abide
.
So
,
He
whom
God
the
Father
shall
give
to
be
Head
over
all
things
,
him
whom
the
Saints
have
in
all
times
chosen
for
their
Head
,
it
is
he
that
shall
be
our
Head
and
our
King
,
his
will
we
be
,
and
with
him
will
we
abide
.
Let
us
give
Christ
the
preheminence
above
all
,
prizing
his
government
,
his
ordinances
above
all
the
comforts
we
have
in
this
world
,
Psa.
137
6.
If
I
prefer
not
Jerusalem
above
my
chiefe
joy
,
The
words
are
in
the
O●●nal
,
If
I
make
not
Jerusa●●●
〈◊〉
●end
above
the
head
of
my
joy
;
Whatsoever
is
high
in
our
thoughts
,
as
a
head
,
let
Christ
be
above
it
;
Christ
in
his
ordinances
must
be
above
the
head
of
our
joy
.
For
otherwise
he
is
not
a
Head
unto
us
.
If
you
invite
a
man
of
quality
to
your
table
,
though
you
provide
never
such
chear
for
him
,
yet
if
you
should
set
any
people
of
meane
quality
above
him
,
he
would
not
regard
all
your
courtesies
.
When
you
tender
up
any
thing
unto
Christ
,
when
you
seeme
to
entertaine
him
with
the
greatest
respect
,
yet
if
there
be
any
thing
you
set
above
him
,
especially
if
a
vile
lust
be
set
above
him
,
he
cares
not
for
all
your
entertainment
.
We
read
in
that
Col.
2.
19.
(
the
place
we
made
use
of
in
opening
the
former
point
)
that
there
were
some
blamed
for
not
holding
of
the
Head
;
What
is
that
?
because
they
gave
more
honour
to
Angels
then
was
due
unto
them
.
It
is
spoken
about
the
worshipping
of
Angels
,
though
never
such
glorious
creatures
,
yet
by
over-prizing
they
come
,
not
to
hold
of
the
Head
.
What
,
is
the
giving
undue
honour
to
Angels
enough
to
take
us
off
from
Christ
the
Head
?
Certainly
then
the
prostrating
our selves
before
our
vile
and
base
lusts
,
doth
much
more
take
us
off
from
holding
Christ
to
be
the
Head
.
Let
us
look
at
all
the
offices
and
ordinances
of
Christ
,
as
holding
upon
him
the
Head
(
as
you
heard
before
)
that
so
we
may
have
a
more
reverent
esteem
of
them
.
Let
us
depend
upon
him
for
influence
of
life
,
and
not
depend
upon
means
.
Let
us
manifest
in
our
conversation
the
spirit
and
life
that
wee
have
received
from
such
a
Head
as
Christ
is
,
that
we
may
not
be
a
dishonour
to
this
our
head
.
I
remember
Chrysostome
in
his
Comment
upon
that
first
of
the
Ephesians
,
dishonouring
Christ
their
Head
.
First
,
saith
he
,
suppose
a
man
had
a
precious
Diadem
upon
his
head
,
or
a
crown
of
gold
,
that
would
be
some
argument
unto
him
to
make
him
take
heed
of
doing
things
unworthy
of
that
ornament
that
is
upon
his
head
:
and
we
(
saith
he
)
have
not
a
Diadem
,
wee
have
not
a
crowne
of
gold
upon
our
heads
,
we
have
Christ
himself
to
be
our
Head
,
therefore
let
us
doe
nothing
unworthy
of
this
our
head
.
Secondly
,
he
hath
this
expression
.
O
the
honour
(
saith
he
)
that
God
affordeth
unto
us
in
this
!
the
thought
of
this
were
enough
to
terrifie
us
from
sin
,
more
then
the
setting
of
hell
it self
before
our
eyes
.
And
indeed
so
it
is
.
The
right
understanding
of
Christ
to
be
our
Head
,
and
we
having
so
neer
an
union
with
him
,
is
of
power
to
terrifie
us
from
sin
more
then
the
sight
of
hell
,
if
it
were
before
us
.
Thirdly
,
he
goes
on
further
.
Saith
he
,
What
,
is
Christ
your
head
?
doe
you
know
next
unto
whom
this
your
head
doth
sit
in
heaven
?
Is
he
not
placed
at
the
right
hand
of
the
Father
above
all
principalities
and
powers
?
And
shal
the
members
of
this
head
be
trampled
upon
by
the
Devil
?
God
forbid
.
And
yet
so
honour
the
head
as
to
give
the
honor
likewise
to
all
that
are
unto
him
,
to
those
that
he
hath
placed
for
the
administration
of
any
ordinance
of
his
unto
us
.
We
must
not
under
pretence
of
giving
Christ
all
the
honour
,
dishonour
those
that
are
set
over
us
by
Christ
.
We
have
a
notable
expression
of
the
Apostle
Paul
,
1
Cor.
1.
12.
where
reproving
the
dissentions
of
the
Church
of
Corinth
:
There
are
some
(
saith
he
)
that
say
we
are
of
Paul
,
and
others
wee
are
of
Apollo
,
and
others
said
,
we
are
of
Cephas
,
&
others
we
are
of
Christ
.
Why
,
are
these
all
blamed
?
how
could
those
that
said
that
they
held
of
Christ
be
blarned
?
It
is
apparent
that
the
Apostle
blames
them
all
,
as
well
those
that
said
they
did
hold
of
Christ
,
as
those
that
said
they
did
hold
of
Paul
,
or
Apollo
,
or
Cephas
.
How
is
that
?
Thus.
Among
the
Corinths
there
were
some
that
made
divisions
,
some
were
for
some
officer
,
others
for
others
;
we
are
for
Paul
said
some
,
we
for
Apollo
said
others
,
and
we
for
Cephas
,
and
for
our
parts
(
said
others
)
wee
are
for
none
of
them
all
,
we
are
neither
for
Paul
,
nor
for
Apollo
,
nor
for
Cephas
,
but
we
are
for
Christ
,
what
are
men
?
what
are
officers
?
what
are
Ordinances
?
what
are
all
those
to
us
?
Christ
is
all
in
all
unto
us
,
he
is
our
head
,
and
we
are
compleat
in
him
,
and
we
hold
upon
him
,
we
are
for
neither
of
all
the
other
.
These
are
blamed
as
well
as
the
other
.
We
must
so
hold
upon
Christ
,
as
yet
to
give
all
due
honour
to
the
Ordinances
,
to
the
Institutions
,
to
the
Officers
and
Offices
of
Christ
.
Yet
I
confesse
when
any
that
are
in
Christs
stead
to
dispence
his
ordinances
unto
us
,
if
they
prove
to
be
wicked
,
of
all
people
in
the
world
they
are
the
most
contemptible
,
and
a
just
judgement
of
God
●t
is
upon
them
.
Esay
,
9.
15.
The
ancient
and
honourable
,
he
is
the
head
,
and
the
Prophet
that
teacher●●
lyes
,
he
is
the
taile
,
Mark
,
The
Prophet
there
speakes
against
those
that
were
in
place
and
power
,
though
they
were
naught
,
yet
still
they
retained
the
name
of
ancient
and
honourable
,
but
the
Prophet
that
teacheth
lyes
,
a
contemptiblename
is
put
upon
him
,
he
is
the
taile
,
no
generation
in
the
world
more
contemptible
then
those
when
once
they
degenerate
.
But
you
will
say
,
though
they
should
be
vile
in
their
lives
,
yet
the
wickednesse
of
them
that
are
in
office
doth
not
hinder
the
virtue
and
efficacy
of
the
Ordinances
,
it
depends
not
upon
them
.
True
,
the
efficacy
of
no
Ordinance
depends
upon
men
,
and
it
is
not
either
because
the
Minister
is
vile
,
or
Communicants
are
vile
that
communicate
with
you
that
can
hinder
the
vertue
of
an
Ordinance
.
If
the
Church
contract
no
guilt
upon
themselves
by
retaining
such
in
place
,
and
by
not
casting
out
such
as
doe
come
into
communion
with
them
.
Take
but
that
for
granted
that
there
is
no
guilt
contracted
.
It
is
not
the
wickednesse
then
of
the
Minister
or
of
the
people
that
hinders
the
efficacy
of
any
Ordinance
at
all
.
But
if
it
prove
that
there
be
guilt
contracted
upon
the
Church
through
the
negligence
of
their
duty
this
way
,
then
the
case
is
the
same
with
those
of
Corinth
,
1
Cor.
5.
6.
A
little
leaven
leaveneth
the
whole
lump
,
what
is
that
whole
lump
but
their
Communion
?
But
was
not
Christ
the
Head
before
because
now
it
is
said
,
They
shall
appoint
themselves
one
Head
?
It
is
spoken
of
a
glorious
time
when
the
Jews
shall
he
called
again
,
and
〈◊〉
and
Judah
shall
joyne
together
.
Now
they
shall
appoint
themselves
one
Head
,
Christ
to
be
their
Head
.
Christ
was
the
head
to
the
Fathers
under
the
Law
,
how
now
is
he
appointed
their
head
?
seventh
Trumpet
shall
be
sounded
(
spoken
of
Revel.
11.
15.
)
when
that
voyce
shall
be
heard
that
yet
was
never
heard
,
The
Kingdomes
of
the
earth
are
the
Lords
,
and
his
Christs
,
and
he
shall
reigne
for
evermore
.
A
time
comming
wherein
Christ
shall
say
unto
his
people
;
To
him
that
overcometh
will
I
grant
to
sit
with
me
in
my
Throne
,
even
as
I
also
overcame
and
am
set
downe
with
my
Father
in
his
Throne
.
The
Throne
that
Christ
sits
upon
now
,
is
his
Fathers
Throne
;
hee
doth
not
call
it
his
,
and
at
the
day
of
judgement
the
Scripture
tells
us
that
he
shall
give
up
the
Kingdom
unto
his
Father
.
There
is
a
time
therefore
for
the
Throne
of
Christ
to
be
here
further
then
it
hath
beene
,
the
neise
,
not
onely
of
many
waters
,
but
as
a
mighty
thunder
,
saying
,
Allelujah
,
for
the
Lord
God
Omnipotent
reigneth
.
He
shall
be
a
head
another
way
.
Now
if
it
bee
true
that
Christ
himself
is
appointed
by
the
Church
to
be
head
,
then
the
officers
and
Ministers
of
the
Church
should
not
think
much
to
be
appointed
in
their
places
by
the
Church
too
.
It
is
true
,
their
offices
hold
on
Christ
the
head
,
but
the
designation
of
persons
it
must
be
from
some
Church
worke
or
other
.
Who
of
the
Church
,
should
do
it
,
we
do
not
now
list
to
enter
into
any
such
controversie
,
but
that
there
must
be
more
then
a
civill
act
to
make
any
man
that
was
not
before
in
the
place
of
a
Pastor
or
teacher
of
a
Church
,
now
to
be
so
,
somewhat
to
make
my
conscience
to
yeeld
and
submit
unto
him
as
an
officer
that
JESUS
CHRIST
hath
placed
over
me
,
some
Church-work
certainly
there
must
be
in
this
:
Christ
himself
would
be
appointed
a
head
by
his
people
,
that
they
might
submit
to
him
the
more
chearfully
,
and
give
glory
to
him
with
the
more
freedome
of
spirit
.
And
as
for
all
such
as
shall
thrust
themselves
upon
a
people
,
no
marvaile
though
they
complain
of
want
of
respect
from
them
,
or
of
their
going
away
from
them
.
Not
force
Christ
upon
others
by
fire
and
sword
.
Heritiques
are
to
be
burnt
with
fire
(
saith
Luther
)
but
with
what
fire
?
the
fire
of
charity
.
They
shall
appoint
to
themselves
.
Let
others
do
what
they
will
,
let
others
choose
what
head
they
please
,
yet
the
Saints
will
appoint
to
themselves
the
Lord
Christ
to
be
their
head
,
they
will
blesse
themselves
in
Christ
,
he
shall
be
a
head
unto
us
,
whatsoever
he
be
unto
others
.
Others
it
may
be
will
choose
unto
themselves
other
heads
,
but
the
Saints
say
as
they
in
Micah
.
4.
5.
All
people
will
walke
every
one
in
th●
name
of
his
God
,
and
we
will
walke
in
the
name
of
our
God
for
ever
&
ever
Other
people
they
will
walke
in
their
wayes
,
and
choose
to
themselves
such
as
they
may
have
most
liberty
under
,
they
perhaps
thinke
the
government
of
Christ
to
be
too
strick
for
them
,
but
for
us
we
will
blesse
our selves
in
our
Christ
,
we
will
never
prostitute
our
consciences
so
to
men
,
to
lusts
and
humors
as
we
have
done
,
it
is
Christ
shall
be
our
head
and
we
will
submit
unto
him
,
it
is
he
that
is
our
Law-giver
.
Secret
a
mea
mecum
(
it
is
an
Hebrew
proverb
)
my
secret
is
with
my selfe
,
what
good
we
finde
in
Christ
it
is
to
our selves
;
Let
Christ
be
a
stumbling-block
and
a
rock
of
offence
to
others
,
to
us
he
is
precious
,
one
of
ten
thousand
,
he
is
altogether
lovely
.
They
shall
appoint
to
themselves
one
Head
.
But
one
;
The
Church
is
not
a
Monster
or
divers
heads
,
It
hath
but
one
head
.
There
cannot
be
a
ministeriall
head
of
the
Church
,
Christ
is
alwayes
present
,
and
hath
left
his
laws
with
his
people
.
If
we
consider
the
difference
between
Ecclesiasticall
power
and
Civill
power
,
wee
shall
see
it
cleare
that
there
cannot
be
a
ministeriall
head
of
the
Church
(
indeed
there
is
a
contradiction
in
the
very
mention
of
it
:
Again
,
the
civill
power
is
by
way
of
coaction
,
a
Magistrate
is
not
alwayes
bound
to
give
a
reason
of
his
injunctions
,
he
may
by
way
of
compulsion
require
obedience
,
But
Church
power
is
to
deale
with
conscience
;
and
therefore
every
one
that
hath
any
power
must
officiat
himself
,
and
deale
with
the
consciences
of
men
to
perswade
and
to
instruct
.
These
two
things
being
granted
it
is
impossible
that
there
can
be
a
head
over
all
the
Churches
,
yea
or
over
many
.
But
one
;
We
must
joyne
nothing
with
JESUS
CHRIST
,
in
the
way
of
his
head-ship
.
As
Alexander
said
to
Darius
,
when
he
sent
unto
him
that
he
would
be
willing
to
divide
the
Kingdom
;
No
,
saith
Alexander
,
there
is
but
one
Sun
in
the
firmament
,
and
there
can
be
but
one
King
in
a
Kingdom
.
So
saith
Christ
,
but
one
head
He
head
alone
or
no
head
at
all
;
nothing
must
be
joyned
with
him
as
head
;
Indeed
the
heathen
gods
〈…〉
to
divide
their
honours
,
and
to
.
have
but
some
,
and
other
to
have
some
other
:
and
hence
the
Senate
of
Rome
rejected
Christ
from
taking
in
him
to
be
a
God
,
after
they
consulted
about
it
,
for
said
they
,
if
Christ
come
to
be
acknowledged
a
God
he
will
not
share
with
the
rest
,
he
will
have
all
himself
,
and
so
upon
this
reason
they
refused
him
,
Thus
do
many
reject
Christ
for
a
head
,
and
for
a
God
,
because
Christ
will
not
share
with
others
;
he
must
be
but
one
.
And
a
speciall
help
is
here
to
our
faith
in
looking
up
to
Christ
for
help
and
protection
when
all
meanes
faile
(
I
beseech
you
observe
it
)
What
,
doth
Christ
require
of
us
that
wee
should
make
him
head
alone
and
joyne
nothing
with
him
as
head
?
Then
we
may
well
expect
from
him
in
all
our
wants
,
a
protection
,
and
that
he
alone
should
help
us
;
or
otherwise
,
the
condition
of
a
Christian
were
the
worst
condition
in
the
world
,
were
worse
then
the
condition
of
a
heathen
:
For
the
gods
of
a
heathen
would
be
content
to
have
but
part
of
the
honour
of
the
heart
and
life
because
they
could
help
but
in
part
.
If
a
heathen
god
should
require
the
whole
soulto
be
lifted
up
above
all
,
and
he
alone
to
be
honoured
and
worshipped
as
a
God
,
and
yet
when
it
comes
to
a
matter
of
helpe
and
protection
,
he
could
doe
nothing
without
some
other
joyned
with
him
,
a
heathen
might
well
reason
the
ease
with
him
as
doing
him
wrong
,
certainly
Christ
will
never
wrong
his
people
,
so
as
to
challenge
from
them
,
that
they
should
lift
up
him
alone
,
and
joyne
no
other
with
him
,
and
yet
when
it
comes
to
their
help
and
succour
that
there
should
be
need
to
call
in
others
besides
himselfe
to
their
help
.
Therefore
as
Christ
doth
challenge
it
from
us
to
make
him
our
head
alone
,
so
we
may
challenge
it
from
Christ
to
helpe
us
alone
when
there
is
no
other
helpe
for
us
.
Thus
we
have
finished
both
the
head-ship
of
Christ
,
and
the
Churches
appointing
him
to
be
that
head
.
Now
followes
the
next
mercy
,
the
next
blessing
,
and
that
but
in
a
word
,
and
then
we
come
to
the
conclusion
of
this
Chapter
.
They
shall
come
up
out
of
the
land
.
Aterrenis
affectibus
,
So
Jerome
,
he
makes
it
a
comming
up
from
their
earthly
senses
,
earthly
affections
.
A
vita
miserabili
,
so
Luther
upon
the
place
,
makes
it
a
comming
up
from
their
miserable
life
and
condition
.
But
rather
thus
,
Come
up
out
of
the
land
,
that
is
,
out
of
their
captivity
.
Judah
and
Israel
they
shall
joyne
together
in
comming
to
Jerusalem
,
and
so
joyne
in
the
same
kinde
of
worship
,
as
they
were
wont
to
come
out
of
all
parts
of
the
countrey
to
worship
at
Jerusalem
,
and
there
were
united
in
one
kinde
of
worship
,
so
they
shall
now
come
from
all
parts
of
the
world
where
they
are
scattered
,
and
joyne
in
the
same
way
of
worship
,
yea
and
it
is
very
probable
in
their
own
land
.
There
was
a
time
when
the
people
of
God
did
sing
songs
of
praise
in
the
wildernesse
,
Exod
,
15.
But
the
time
shall
come
when
they
shall
do
it
in
their
own
land
;
and
this
shall
be
a
blessing
of
God
upon
them
.
Isa.
26.
1.
In
that
day
shall
this
song
be
sung
in
the
land
of
Judah
,
We
have
a
strong
City
,
salvation
will
God
appoint
for
walls
and
bulworkes
.
It
shall
be
sung
in
the
land
of
Judah
,
Ezek.
20.
40.
In
the
mountaines
of
the
height
of
Israel
,
saith
the
Lord
God
,
there
shall
all
the
house
of
Israel
,
all
of
them
in
the
land
serve
me
,
there
will
I
accept
them
,
and
there
will
I
require
your
offerings
,
and
the
first
fruites
of
your
oblations
,
with
all
your
holy
things
.
Ezekiel
.
37.
21.
I
will
take
the
children
of
Israel
from
among
the
heathen
whether
they
begone
,
and
will
gather
them
on
every
side
,
and
bring
them
into
their
own
land
.
This
blessing
hath
God
granted
unto
many
of
his
servants
this
day
;
who
never
thought
to
have
seen
their
owne
land
,
their
own
good
land
:
but
God
hath
bin
pleased
to
gather
them
up
that
they
are
come
not
onely
into
their
own
land
,
but
they
finde
the
armes
and
hearts
of
the
Saints
open
to
imbrace
them
,
and
call
them
to
publicke
imployments
.
It
was
not
long
since
that
the
land
could
not
beare
them
;
we
hope
that
the
time
may
come
ere
long
that
the
Lord
Christ
may
so
rule
and
that
in
our
land
,
that
it
will
as
hardly
beare
wicked
and
ungodly
men
as
it
hath
borne
the
Saints
,
though
it
were
hard
to
say
that
there
should
be
so
much
violence
used
even
to
keep
them
from
some
sins
,
as
hath
been
used
here
against
the
Saints
to
keep
them
from
their
God
,
yet
time
may
come
ere
long
that
wicked
men
may
be
glad
to
flye
(
though
not
forced
unto
it
)
out
of
their
owne
choyce
,
into
another
land
,
because
they
cannot
have
the
enjoyment
of
their
lusts
so
freely
here
:
As
the
Saints
have
been
forced
to
flye
out
of
their
land
that
they
might
serve
the
Lord
and
keep
their
consciences
cleare
.
But
we
let
this
passe
,
and
come
now
to
the
close
of
the
Chapter
to
the
Epiphonema
of
it
all
.
For
great
shall
be
the
day
of
Jezreel
.
They
shall
appoint
themselves
one
head
,
and
come
up
out
of
the
land
,
for
great
,
Licet
,
so
Tremelius
turnes
it
,
although
the
day
of
Jezreel
be
great
:
&
indeed
the
Hebrew
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
quamvis
as
well
as
quia
,
although
the
day
of
Iezreel
be
great
,
he
takes
it
in
this
sense
,
that
is
,
although
the
people
of
Israel
shall
be
brought
into
great
affliction
,
yet
God
will
be
so
mercifull
then
when
his
time
comes
,
as
they
shall
be
gathered
together
again
,
and
appoint
themselves
one
head
,
and
come
up
out
of
the
land
.
And
from
such
an
interpretation
of
the
words
there
might
be
an
excellent
meditation
raised
,
and
that
is
this
.
That
the
greatnesse
of
the
misery
of
the
Church
is
no
hinderance
to
the
course
of
the
freenesse
and
abundance
of
Gods
mercy
to
it
.
Although
the
day
of
Iezreel
,
their
day
be
never
so
calamitous
,
never
so
afflictive
,
never
so
grievous
,
yet
they
shall
come
up
out
of
the
land
and
appoint
themselves
one
head
.
The
greatnesse
of
the
Churches
misery
is
no
hinderance
unto
the
Churches
delivery
:
Why
?
because
their
deliverance
dependeth
upon
a
God
who
doth
delight
not
onely
to
manifest
some
power
,
but
the
excellency
,
and
the
glory
,
and
the
choyce
of
his
power
in
their
deliverance
.
For
that
take
this
Scripture
,
Isa.
62.
8.
Where
speaking
of
these
very
times
that
we
shall
heare
of
afterward
,
of
Gods
being
mercifull
unto
his
people
,
he
saith
,
The
Lord
hath
sworne
by
his
right
hand
:
and
we
have
not
onely
mention
thereof
Gods
right
hand
and
swearing
by
it
,
but
the
arme
of
God
too
;
Marke
that
,
The
arme
of
God
and
the
arme
of
his
strength
:
There
is
Gods
hand
,
Gods
arme
,
He
will
create
Jerusalem
a
rejoycing
,
and
their
people
a
joy
.
Yea
suppose
their
condition
be
such
as
yet
never
was
the
like
since
the
beginning
of
the
world
,
yet
Isa
,
64.
4.
Since
the
beginning
of
the
world
men
have
not
heard
,
nor
perceived
by
the
care
,
●either
hath
the
eye
seene
what
God
hath
prepared
for
them
that
waite
for
him
.
And
as
the
greatnesse
of
the
Churches
deliverance
is
no
hinderance
of
Gods
power
in
delivering
them
,
so
it
should
be
no
hinderance
to
the
work
of
our
faith
.
Common
prudence
and
reason
will
go
a
great
way
to
uphold
us
under
some
affliction
,
but
when
the
affliction
comes
to
be
sore
,
and
grievous
,
and
long
;
prudence
&
reason
then
sinketh
under
the
burthen
;
but
then
should
faith
lift
up
it selfe
,
and
cast
an
eye
upon
this
right
hand
of
Gods
power
,
this
arme
of
his
strength
that
he
hath
sworne
by
,
and
exercise
it self
in
the
glorious
acts
of
it
.
For
certainly
faith
is
appointed
for
such
a
time
as
this
,
when
the
Church
is
under
grievous
extremities
.
The
ordinary
afflictions
of
the
Church
do
not
call
for
such
a
work
of
faith
,
but
when
they
come
to
extraordinary
that
requires
such
a
power
of
God
for
their
deliverance
,
then
there
is
called
for
a
worke
of
faith
proportionable
,
as
Alexander
when
he
was
in
great
danger
,
Now
(
saith
he
)
there
is
a
danger
fit
for
the
spirit
of
Alexander
to
incounter
withall
.
This
glorious
exercise
of
faith
,
I
may
even
say
we
are
scarce
yet
for
the
present
put
to
it
,
for
reason
and
sense
sees
much
help
,
they
see
that
the
cause
of
God
at
this
day
hath
the
better
of
the
adversary
;
reason
I
say
and
prudence
may
see
far
this
way
.
Let
us
not
look
upon
every
difficulty
as
a
thing
that
calleth
for
such
a
mighty
glorious
worke
of
faith
,
whereas
men
by
reason
and
prudence
,
and
may
carry
themselves
under
such
difficulties
much
better
then
most
of
us
doe
.
But
we
do
not
know
but
the
Lord
may
call
us
unto
such
difficulties
and
dangers
as
requires
such
a
faith
as
hath
such
a
kinde
of
work
as
I
have
spoken
of
.
Let
us
therefore
lay
up
this
Instruction
for
the
time
to
come
.
Again
,
for
great
shall
be
the
day
of
Jezreel
,
If
the
words
be
read
thus
(
as
they
are
in
your
Bibles
)
and
yet
have
reference
to
the
calamitous
time
,
and
grievous
extremities
of
the
day
of
Jezreel
,
then
there
will
be
these
two
excellent
meditations
from
thence
.
The
first
is
,
That
Gods
bowels
of
compassion
do
work
toward
his
Church
because
of
the
greatnesse
of
their
affliction
.
I
have
seene
,
I
have
seene
(
saith
he
)
the
affliction
of
my
people
,
and
their
sorrowes
,
and
therefore
am
come
down
to
deliver
them
.
If
the
greatness
of
the
affliction
of
the
Church
move
the
bowels
of
Gods
compassion
,
then
let
not
the
greatnesse
of
affliction
hinder
our
faith
.
Let
not
the
greatnesse
of
trouble
reason
down
our
faith
,
but
rather
let
it
reason
up
our
faith
,
for
so
indeed
it
should
;
and
so
the
Saints
of
God
heretofore
have
done
,
by
the
greatness
of
the
trouble
we
must
reason
up
our
faith
as
thus
:
It
is
●●me
for
thee
O
Lord
to
work
,
for
men
have
almost
destroyed
thy
law
;
yea
the
high
time
is
come
for
thee
to
have
mercy
upon
Zion
,
for
thy
people
begin
to
favour
the
dust
thereof
.
What
,
was
this
a
good
argument
,
Have
mercy
upon
me
,
and
pardon
my
sin
for
it
is
very
great
,
to
move
God
withall
?
Surely
then
this
is
a
good
argument
,
Deliver
us
in
our
afflictions
,
for
they
are
very
great
:
for
sin
makes
a
great
deale
more
distance
betweene
God
and
us
then
afflictions
:
yet
if
the
greatness
of
sin
shall
come
to
be
put
as
an
argument
for
Gods
mercy
and
compassion
to
work
,
much
more
the
greatness
of
afflictions
.
Yet
this
is
the
grace
of
God
in
the
second
Covenant
that
even
the
sins
that
before
made
the
creature
the
object
of
hatred
,
those
sins
come
now
to
make
it
an
object
of
compassion
.
So
afflictions
that
before
were
part
of
the
curse
,
they
come
now
to
be
arguments
for
the
moving
of
the
bowels
of
Gods
tender
compassion
toward
his
people
.
Another
note
(
if
you
read
it
so
,
for
great
is
their
affliction
)
is
this
,
the
promise
is
the
only
support
of
the
soul
,
Afflictions
are
as
leade
to
the
net
,
the
promise
is
as
the
corke
,
the
promise
keepes
above
water
when
the
lead
pulls
down
.
But
I
leave
these
meditations
,
though
I
finde
many
interpreters
run
this
way
.
And
I
rather
take
it
as
a
further
expression
of
Gods
wonderfull
mercy
unto
his
Church
.
For
great
shall
be
the
day
of
Jezreel
,
That
is
,
God
hath
a
great
day
of
mercy
for
Jezreel
.
That
is
the
meaning
,
they
shall
appoint
themselves
one
head
,
they
shall
be
gathered
together
and
be
made
one
,
they
shall
come
up
out
of
the
land
,
why
?
for
God
hath
yet
to
come
a
great
day
of
mercy
to
his
pepole
,
A
gr●●●
day
of
Jezreel
.
And
herein
therefore
God
makes
use
of
the
name
of
Jezreel
in
a
good
sense
.
They
that
carry
it
the
other
way
would
carry
the
signification
of
the
name
thus
,
for
great
is
the
day
of
scattering
,
of
the
scattered
people
,
so
Iezreel
signifieth
(
as
you
heard
in
the
beginning
of
the
Chapter
)
But
Jezreel
signifieth
likewise
the
seed
of
God
.
Before
God
made
use
of
their
name
in
the
worse
sense
,
that
he
would
scatter
them
according
to
their
name
;
now
he
makes
use
of
their
name
in
the
best
sense
,
they
are
the
seed
of
God
,
and
there
is
great
mercy
from
God
for
them
.
When
God
is
reconciled
unto
a
people
,
We
have
onely
these
two
things
to
consider
of
in
this
expression
.
1.
That
the
Saints
of
God
,
and
the
Church
,
they
are
Gods
Jezreel
.
That
is
,
they
are
the
seed
of
God
.
2.
That
there
is
for
this
seed
of
God
a
great
day
.
1.
They
are
the
seed
of
God
.
The
seed
of
the
blessed
,
and
there
is
a
blessing
in
them
.
They
are
the
precious
seed
that
God
preserves
in
the
world
,
&
hath
done
ever
since
the
beginning
of
the
world
.
They
are
that
seed
that
preserveth
the
glory
of
God
in
the
world
.
Were
it
not
for
a
few
gracious
,
holy
people
in
the
world
,
where
would
the
glory
of
God
be
?
What
would
become
of
it
?
Those
that
are
godly
,
however
contemptible
in
the
world
,
they
are
the
precious
seed
that
God
reserves
in
the
world
for
great
and
glorious
ends
.
They
are
the
seed
to
preserve
the
continuation
of
the
Doctrine
of
the
Gospell
,
and
the
blessed
truths
of
God
;
as
Isa.
6.
13.
The
holy
seed
shall
be
the
substance
thereof
.
Though
they
shall
be
under
great
afflictions
,
yet
there
shall
be
a
holy
seed
that
shall
be
the
substance
thereof
,
and
there
shall
be
his
blessing
.
Psal.
72.
17.
His
name
shall
endure
from
generation
to
generation
:
the
words
are
read
by
Montanus
,
His
name
shall
be
childed
,
that
is
,
so
continued
as
families
are
continued
,
one
generation
after
another
,
one
begetteth
another
:
and
so
shall
the
name
of
Christ
continue
in
the
world
,
and
so
it
hath
done
.
And
though
seed
be
but
a
handfull
in
comparison
of
the
harvest
,
so
the
Saints
of
God
then
were
,
and
yet
are
but
as
a
handfull
in
comparison
of
the
glorious
harvest
that
shall
be
,
yet
they
are
very
precious
before
God
,
and
God
will
make
the
world
hereafter
know
that
they
are
the
precious
ones
of
God
,
Isa.
61.
9.
All
that
see
them
shall
acknowledge
them
that
they
are
the
seed
which
the
Lord
hath
blessed
.
Seed
(
you
know
)
a
man
will
be
carefull
of
that
what
ever
becomes
of
his
other
corne
.
In
the
time
of
dearth
the
husbandman
wil
rather
pinch
his
own
belly
,
then
have
his
seed-corne
to
be
spent
.
So
in
times
of
common
calamity
,
of
common
dearth
,
yet
Gods
care
is
over
his
seed
;
the
Saints
are
(
as
I
may
say
)
Gods
seed-corne
to
preserve
his
name
in
the
world
,
to
other
generations
that
are
to
come
,
he
will
not
therefore
have
them
destroyed
.
Seed
is
the
most
precious
of
the
corne
,
which
is
most
winnowed
and
made
cleane
,
and
so
are
the
Saints
,
the
cleane
ones
and
the
most
precious
ones
.
God
perhaps
doth
winnow
them
and
fanne
them
more
than
he
doth
others
by
the
fannes
and
winnows
of
afflictions
,
why
?
because
they
are
his
seed
.
Perhaps
other
corne
that
hath
drosse
in
it
,
the
husband-man
will
give
the
fowles
and
the
cattell
that
,
he
bestoweth
not
much
winnowing
upon
it
,
but
the
corne
that
is
for
seed
he
winnows
that
,
he
would
not
willingly
have
a
dernell
amongst
it
.
It
may
be
thou
complainest
thou
art
more
winnowed
,
more
fanned
then
other
men
,
perhaps
thou
art
more
precious
in
Gods
eyes
,
thou
art
to
be
reserved
as
seed
,
as
the
seed
of
the
blessed
.
The
wicked
indeed
they
are
seed
too
,
but
a
corrupt
seed
,
a
seede
of
evill
deers
,
Esay
,
1.
the
grand-father
was
an
enemy
unto
God
,
yea
the
great
grand-father
,
and
the
father
,
and
the
children
after
him
continue
enemies
to
God
.
And
God
in
mercy
unto
his
Church
doth
many
times
cut
downe
the
wicked
before
they
do
seed
too
much
.
As
you
that
have
gardens
,
if
they
have
weeds
in
them
,
and
you
see
the
weeds
come
up
and
grow
to
seed
,
you
think
then
that
it
is
time
to
pull
them
up
,
you
will
not
suffer
them
to
seed
.
God
lookes
upon
many
families
and
sees
wretched
and
sinfull
men
as
a
seed
of
evil
doers
,
and
sees
they
are
ready
to
seed
,
and
if
they
be
not
cut
down
suddenly
there
will
be
a
wretched
brood
of
wicked
ones
in
such
a
family
.
But
to
come
to
the
point
that
is
chiefly
intended
,
that
is
,
That
this
seed
of
the
Lord
shall
have
a
great
day
.
Great
shall
be
the
day
of
Jezreel
.
The
men
of
the
world
they
have
their
day
in
which
they
ruffle
it
out
,
and
they
have
all
the
doings
.
Saint
Paul
seemes
to
speake
of
this
in
1
Cor.
4.
3.
he
saith
there
that
he
did
not
passe
for
mans
judgement
,
the
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
mans
day
.
Now
men
have
the
day
,
they
have
all
the
bravery
in
the
world
,
well
saith
Saint
Paul
,
I
doe
not
passe
formans
day
,
I
expect
another
day
,
besides
mans
day
.
I
know
not
how
it
commeth
to
passe
to
be
otherwise
translated
,
you
translate
it
judgement
in
your
books
,
but
in
the
Originall
it
is
day
,
Man
hath
a
day
.
As
men
have
a
day
,
so
shall
Gods
Saints
have
a
day
too
.
Wee
use
to
say
many
times
when
we
see
the
Malignant
party
jocund
and
merry
,
surely
they
hope
to
have
a
day
.
My
brethren
be
joyfull
in
the
Lord
,
God
hath
a
day
for
you
,
and
a
great
day
too
,
Great
shall
be
the
day
of
Jezreel
.
The
beginning
of
Gods
mercy
to
his
people
is
called
a
day
of
small
things
,
Zach.
4.
10.
and
that
must
not
be
despised
,
Let
no
man
despise
the
day
of
small
things
.
It
was
the
beginning
of
the
reformation
and
deliverance
of
the
people
of
Judah
from
their
captivity
.
Ps.
102.
16.
When
the
Lord
shall
build
up
Zion
he
shall
appear
in
his
glory
.
It
seemeth
while
the
Church
is
in
affliction
,
while
the
witnesses
prophesie
in
sack-cloath
,
God
is
as
it
were
cloathed
in
sack-cloath
,
In
all
their
afflictions
he
is
afflicted
,
but
because
God
hath
a
day
,
a
great
day
to
his
Churches
,
he
will
reserve
his
robes
till
then
,
and
when
that
day
commeth
he
will
put
on
his
robes
,
for
when
he
shall
build
up
Zion
(
saith
the
Text
)
then
the
Lord
shall
appeare
in
his
glory
.
A
great
day
it
shall
be
for
Jezreel
,
for
the
seed
of
the
Lord
.
Secondly
,
the
riches
of
the
world
.
Marke
that
place
in
Rom.
11.
12
,
speaking
of
the
Jews
,
If
their
fall
(
saith
he
)
be
the
riches
of
the
world
,
and
their
diminishing
the
riches
of
the
Gentiles
,
how
much
more
their
fulness
?
It
was
a
rich
mercy
to
the
Gentiles
when
they
were
brought
out
of
darknesse
,
and
called
into
the
knowledge
of
Jesus
Christ
,
here
was
riches
to
the
world
of
the
Gentiles
:
But
God
hath
a
greater
day
then
that
,
for
it
is
spoken
here
of
a
day
that
is
to
come
,
that
is
,
their
fall
was
the
riches
of
the
Gentiles
,
much
more
their
calling
in
again
.
So
then
there
is
such
a
day
of
calling
home
the
people
of
God
,
as
shall
be
the
riches
of
the
Gentiles
,
the
riches
of
all
the
world
.
Yea
Thirdly
,
Dan.
12.
2.
Many
of
them
that
sleepe
in
the
dust
shall
awake
,
&c.
It
is
not
spoken
of
the
great
resurrection
at
the
last
day
of
judgement
,
for
First
,
It
is
spoken
but
of
some
that
shall
arise
:
Secondly
,
The
greatest
glory
that
is
here
put
upon
the
just
,
is
but
to
shine
as
the
stars
in
the
firmament
,
but
at
the
last
day
the
Saints
shall
shine
as
the
sunne
in
the
firmament
,
more
and
above
the
starres
.
Yea
,
Thirdly
,
This
that
is
here
revealed
to
Daniel
must
be
sealed
up
as
a
great
secret
till
the
appointed
time
come
;
but
for
the
Resurrection
at
the
last
day
that
is
no
great
secret
,
that
they
knew
well
enough
,
it
is
not
as
a
secret
to
be
shut
up
and
sealed
from
men
till
the
time
appointed
come
.
But
this
Resurrection
here
spoken
of
,
it
is
to
be
sealed
up
as
a
great
secret
that
was
not
knowne
in
the
world
,
nor
should
be
much
knowne
till
the
appointed
time
should
come
.
And
then
Lastly
,
It
was
promised
to
Daniel
in
the
13.
ver.
that
he
should
stand
up
in
his
lot
,
as
a
peculiar
and
speciall
favour
that
God
stould
bestow
upon
him
.
Now
it
is
not
such
a
peculiar
and
special
favour
for
a
Saint
to
stand
up
at
the
great
day
,
at
the
last
day
,
this
was
a
favour
to
Daniel
as
an
eminent
Saint
,
that
he
should
stand
up
thus
in
his
lot
.
Therefore
this
Resurrection
is
the
same
with
this
great
day
of
Jezreel
,
wherein
there
shall
be
such
a
glorious
work
of
God
in
calling
Israel
and
Judah
together
&
the
fulness
of
the
Gentiles
,
that
it
shall
be
as
the
Resurrection
from
death
to
life
;
so
the
Apostle
calls
it
likewise
in
that
Rom.
11.
15.
What
shall
the
receiving
of
them
be
but
life
from
the
dead
?
4.
Great
shall
be
the
day
of
Iezreel
,
for
this
shall
bring
refreshing
to
all
the
Saints
,
this
is
the
time
of
the
refreshing
,
Act.
3.
19.
There
shall
be
such
things
then
as
will
refresh
and
revive
the
spirits
of
all
the
Saints
.
Yea
,
5.
It
shall
be
the
day
of
restitution
of
all
things
.
Acts
3.
21.
Vntill
the
times
of
rest
it
〈◊〉
of
all
things
come
,
which
God
hath
spoken
by
the
mouth
of
all
his
Prop●●
since
the
world
began
.
I
know
it
is
ordinary
carryed
by
many
another
way
,
concerning
the
last
day
;
but
that
it
cannot
be
so
,
it
appears
,
because
that
then
there
shall
not
be
the
restitution
of
all
things
,
but
the
annihilation
of
many
things
.
Further
,
this
speakes
of
a
restitution
of
all
things
,
that
was
spoken
of
by
the
mouth
of
all
the
holy
Prophets
.
Now
the
holy
Prophets
spake
but
very
little
concerning
the
day
of
Judgment
,
of
another
life
to
come
,
we
reade
but
little
of
it
in
the
Prophets
;
and
therefore
the
Apostle
in
2
Tim.
1.
10.
saith
,
that
life
and
immortality
was
brought
to
light
through
the
Gospel
.
Not
but
that
it
was
known
somewhat
before
,
but
it
was
very
darkly
known
,
there
was
very
little
spoken
of
life
and
immortality
in
the
Prophets
;
But
this
speaks
of
a
time
that
all
the
holy
Prophets
spake
of
as
an
argument
that
was
the
general
theame
of
them
all
.
And
indeed
there
is
no
argument
whatsoever
that
is
more
general
among
the
Prophets
,
then
this
great
argument
of
this
great
day
of
Jezreel
.
Again
,
6.
A
great
day
,
for
it
shall
be
a
new
creation
;
a
new
heaven
and
a
new
earth
shall
be
made
when
this
great
day
of
Iezreel
shall
come
.
Behold
I
create
new
heavens
and
a
new
earth
:
And
in
ver.
18.
if
you
observe
it
,
you
shall
see
what
this
new
heaven
and
this
new
earth
is
:
But
be
glad
and
rejoyce
for
ever
in
that
which
I
create
,
for
behold
I
create
Ierusalem
are
joycing
,
and
her
people
a
joy
.
Those
are
the
new
heavens
&
the
new
earth
that
are
to
be
created
:
and
this
is
meant
of
the
Church
plainly
,
for
the
Text
,
ver.
21.
speakes
of
building
houses
,
and
inhabiting
them
,
and
of
planting
vineyards
,
and
eating
the
fruit
of
them
,
upon
these
new
heavens
&
this
new
earths
creation
.
And
2
Pet.
3.
13.
Neverthelesse
according
to
this
promise
,
we
looke
for
new
heavens
and
a
new
earth
,
wherein
dwelleth
righteousnesse
.
Now
where
is
this
promise
?
This
is
usually
taken
for
the
Kingdom
of
heaven
hereafter
.
But
where
is
this
promise
?
We
do
not
finde
it
any
where
but
in
that
place
I
named
before
,
Esay
,
65.
Now
it
is
apparent
that
promise
doth
speak
of
an
estate
of
the
Church
here
in
this
world
;
and
there
is
spoken
of
a
new
earth
,
as
well
as
of
a
new
heaven
;
if
it
were
onely
spoken
of
new
heavens
,
it
had
bin
another
matter
,
but
it
speaks
of
a
new
earth
likewise
,
therefore
meant
of
an
estate
in
this
world
,
a
new
creation
of
a
new
heaven
and
earth
,
that
is
,
there
shall
be
such
glorious
things
done
by
God
,
as
shall
manifest
a
creating
power
,
as
if
God
did
now
make
new
heavens
and
a
new
earth
.
Great
shal
be
the
day
of
Iezreel
,
for
it
shall
be
as
another
world
,
when
this
day
cometh
.
Heb.
2.
5.
6.
7.
8.
Vnto
the
Angels
hath
he
not
put
in
subjection
the
world
to
come
,
whereof
we
speak
.
But
one
in
a
certain
place
testified
,
(
this
certain
place
is
in
Psa.
104.
)
saying
:
What
is
man
that
thou
art
mindful
of
him
,
or
the
son
of
man
that
thou
visitest
him
?
Thou
hast
made
him
little
lower
then
the
Angels
,
thou
crownedst
him
with
glory
and
honour
,
and
didst
set
him
over
the
works
of
thy
hands
,
thou
hast
put
all
things
in
subjection
under
his
feet
.
This
is
clearly
interpreted
of
Christ
,
(
as
vers.
9.
and
so
on
)
that
all
things
must
be
subjected
to
hi●●
man
,
What
is
man
that
thou
shouldst
regard
him
?
That
is
,
that
thou
〈◊〉
advance
the
nature
of
man
so
far
as
to
unite
it
even
to
thy
Son
,
and
pi●●
things
in
subjection
under
his
feet
.
This
the
Apostle
interpreteth
of
Christ
.
But
saith
he
,
wee
see
not
yet
all
things
put
under
him
,
that
time
is
yet
to
come
,
for
,
saith
he
,
We
speak
of
things
that
concerne
the
world
to
come
.
Therefore
(
mark
my
brethren
)
there
must
be
such
a
time
wherein
all
things
,
all
creatures
must
be
put
under
subjection
to
Christ
,
and
this
is
in
the
world
to
come
.
Not
in
that
world
to
come
where
the
Saints
shall
raign
gloriously
in
heaven
,
it
cannot
be
meant
of
that
,
for
the
heavens
must
depart
as
a
scroll
,
and
many
things
shall
then
rather
be
annihilated
,
and
the
Kingdome
must
then
be
given
up
by
Christ
to
God
the
Father
,
so
the
Apostle
saith
,
1
Cor
15.
that
is
,
when
the
Saints
shall
reigne
gloriously
with
Christ
in
heaven
.
But
here
this
place
speaks
of
a
time
when
all
creatures
must
come
under
subjection
to
Christ
,
and
it
is
called
the
world
to
come
,
why
?
because
of
the
great
change
there
shall
be
of
things
,
it
shall
be
(
as
it
were
)
a
new
world
.
As
we
call
this
world
from
Noahs
time
a
new
world
,
and
when
we
speak
of
the
other
world
we
call
it
the
old
world
;
so
the
Scripture
calls
it
,
2
Pet.
2.
5.
God
spared
not
the
old
world
:
And
Chap.
3.
6.
The
world
that
then
was
being
overflowed
with
water
,
perished
.
So
this
world
that
we
live
in
is
as
the
old
world
,
and
there
is
this
day
of
Jezreel
,
in
which
there
shall
be
such
a
glorious
change
,
all
things
being
put
in
subjection
under
Christ
,
that
it
shall
be
as
it
were
a
new
world
,
God
hath
made
an
excellent
world
in
which
there
is
much
beauty
and
glory
,
and
yet
his
enemies
have
the
rule
here
;
what
then
will
that
world
be
that
God
intends
for
his
Saints
?
8.
Great
shall
be
the
day
of
Jezreel
.
It
shall
be
such
a
great
day
that
all
former
things
shall
be
even
forgotten
because
of
the
lustre
and
glory
of
that
great
day
.
As
Isa.
65.
17.
The
former
heavens
and
the
former
earth
shall
not
be
remembred
nor
come
into
mind
;
And
so
Jer.
3.
16.
In
those
dayes
saith
the
Lord
,
they
shall
say
no
more
the
Arke
of
the
Covenant
of
the
Lord
,
neither
shall
it
come
to
minde
,
neither
shal
they
remember
it
;
at
that
time
they
shal
call
Jerusalem
the
Throne
of
the
Lord
,
and
all
the
nations
shal
be
gathered
unto
it
,
to
the
name
of
the
Lord
,
to
Jerusalem
,
neither
shal
they
walk
any
more
after
the
imagination
of
their
evil
hearts
(
mark
my
brethren
)
In
those
dayes
the
house
of
Judah
shall
walke
together
,
ver.
18.
It
is
apparent
that
it
is
spoken
of
this
great
day
of
Iezreel
;
for
now
God
saith
he
will
gather
Iudah
and
Israel
together
,
and
here
he
saith
that
they
shall
walke
together
,
and
that
then
former
things
shall
be
forgotten
;
they
shall
call
Jerusalem
the
Throne
of
the
Lord
;
heretofore
even
the
Temple
it self
the
glory
of
Jerusalem
was
but
as
the
place
of
Gods
feet
,
and
the
Arke
of
God
was
but
Gods
footstool
.
1
Chron.
28.
2.
It
was
in
mine
heart
(
saith
David
)
to
build
a
house
of
rest
for
the
Arke
of
the
Covenant
of
the
Lord
,
and
for
the
footstoole
of
our
God
;
and
Isa.
60.
13.
I
will
make
Zion
the
place
of
my
feet
glorious
.
But
now
in
this
great
day
,
Jerusalem
that
was
but
Gods
foot
stool
,
the
place
of
his
feet
,
shall
be
Gods
Throue
;
a
great
day
certainly
this
shall
be
when
all
things
shall
be
thus
forgotten
.
In
the
last
place
,
a
great
day
,
because
it
shall
be
a
day
after
which
there
shal
be
no
night
.
And
that
you
will
say
will
be
a
great
day
indeed
,
after
which
the
Saints
shall
be
raised
to
such
a
state
of
prosperity
and
happiness
that
shall
never
fall
again
,
that
shall
never
come
to
be
darkened
any
more
.
The
Churches
here
many
times
have
had
some
little
release
,
they
have
had
their
dayes
of
peace
for
a
while
,
but
it
hath
soone
grown
to
be
night
,
and
a
dismall
night
of
darkness
.
But
when
this
great
day
shall
come
it
shall
be
a
day
that
shall
never
have
night
,
for
so
God
promiseth
here
to
his
Jezreel
,
to
make
it
to
be
an
eternal
excellency
,
and
to
make
Jerusalem
an
everlasting
joy
,
and
Dan.
2.
44.
God
shall
in
the
dayes
of
those
Kings
set
up
a
Kingdom
that
shall
never
be
destroyed
,
that
is
,
the
great
day
of
Jezreel
.
The
first
thing
that
shall
be
done
in
this
great
day
of
Iezreel
,
shall
be
the
deliverance
of
the
Churches
from
wofull
affliction
which
they
shal
be
found
to
be
in
a
little
before
.
For
so
the
Scripture
tells
us
,
Dan.
12.
1.
that
before
this
day
there
shall
be
a
time
of
trouble
such
as
never
was
since
there
was
a
nation
even
to
that
same
time
,
and
at
that
time
thy
people
shall
be
delivered
.
I
might
tell
you
much
how
some
of
the
Ancients
have
spoken
of
this
,
that
though
it
be
a
point
that
seemes
to
be
somewhat
strange
to
us
,
Just
in
Martyr
(
who
was
but
30.
years
after
Saint
John
)
hath
such
an
expression
as
this
,
There
is
no
man
(
saith
he
)
that
is
of
the
Orthodox
faith
in
all
things
,
but
he
doth
acknowledge
it
.
And
Lactantius
in
his
7.
book
,
cap.
15.
24.
28.
and
divers
other
chapters
he
spends
in
shewing
the
glory
of
this
great
day
of
Iezreel
,
but
withall
he
shewes
that
a
little
before
there
shall
be
most
grievous
times
that
shal
fall
out
,
such
times
saith
he
,
as
that
all
right
shall
be
confounded
,
Lactant.
l.
7.
c.
15.
the
law
shall
perish
,
no
body
shall
know
what
is
his
own
,
the
wicked
they
shal
have
the
preheminence
,
&
the
Saints
they
shall
be
persecuted
,
so
that
(
saith
he
)
though
in
this
our
time
wickednesse
is
grown
to
such
a
height
,
that
a
man
would
think
it
could
increase
no
higher
,
yet
in
comparison
of
the
time
a
little
before
that
great
day
,
these
times
may
be
called
Golden
ages
.
These
expressions
he
hath
,
So
that
great
times
of
affliction
will
be
before
that
great
day
;
and
it
is
therefore
called
a
great
day
,
because
God
appearing
so
gloriously
in
the
deliverance
of
his
Church
at
that
day
.
The
Scripture
speakes
of
wonderfull
thing
that
God
will
do
,
and
shew
himself
marvaylous
as
he
did
in
the
people
of
Israels
comming
out
of
Eg●●t
.
Who
knowes
but
that
God
now
sendeth
abroad
so
much
of
the
light
of
his
Gospel
,
and
is
so
working
in
the
hearts
of
men
,
and
giveth
us
such
a
time
of
reviving
,
and
calleth
home
so
many
young
ones
as
he
doth
purposely
because
this
great
day
is
at
hand
,
and
because
before
this
day
wee
may
have
a
day
of
dismall
darkenesse
?
and
by
this
he
will
prepare
people
for
those
times
,
God
will
have
a
great
seed
that
he
intends
to
be
in
the
world
,
therefore
so
many
young
people
are
converted
and
are
so
forward
,
because
I
say
God
meanes
to
prepare
them
by
this
light
that
we
now
have
,
for
this
seed
,
for
this
great
day
.
And
you
that
are
young
may
expect
to
go
thorow
some
difficulties
&
hardship
before
this
great
day
comes
,
but
be
of
good
comfort
,
you
may
hope
to
live
to
see
all
the
glory
of
this
great
day
,
and
God
gives
you
now
time
that
you
may
lay
up
,
and
be
fit
seed
for
such
a
glorious
day
as
this
,
that
you
may
not
when
sufferings
come
,
be
found
among
the
number
of
the
fearfull
ones
,
spoken
of
in
Rev.
21.
8.
that
shal
have
their
part
in
the
lake
which
burneth
with
fire
&
brimstone
;
Those
that
through
base
cowardliness
and
complyance
shall
yeeld
to
base
vile
superstitious
vanities
shall
be
cast
out
amongst
dogs
when
that
great
day
comes
.
God
now
gives
you
a
day
that
you
may
see
the
evil
of
superstitious
vanities
,
that
you
may
have
truths
revealed
to
you
with
more
freedom
then
formerly
,
I
say
who
knowes
but
this
may
be
to
prepare
you
for
that
darknesse
that
may
come
a
little
before
this
great
day
of
Jezreel
.
Secondly
,
garments
dipt
in
blood
,
in
destroying
the
wicked
and
ungodly
,
and
Rev
,
15.
the
Saints
when
they
see
the
wicked
destroyed
as
the
Egyptians
were
in
the
sea
,
the
Text
saith
that
they
sung
the
song
of
Moses
.
What
was
this
song
of
Moses
,
but
the
praysing
of
God
for
the
destruction
of
their
adversaries
in
the
Sea
?
God
hath
another
Sea
to
destroy
the
wicked
,
and
God
hath
a
day
for
his
Saints
to
sing
over
the
song
of
Moses
again
,
and
especially
for
the
destruction
of
Popery
.
My
brethren
be
not
troubled
to
see
Papists
make
a
concourse
and
flock
together
,
Lactant.
l.
7.
c.
15
be
not
troubled
at
it
,
for
when
this
day
shall
come
,
God
will
so
order
things
that
his
adversaries
shall
come
and
flock
together
,
but
it
shall
be
that
they
may
be
destroyed
,
for
God
hath
a
great
feast
and
a
great
Sacrifice
,
and
he
will
sacrifice
them
especially
.
And
therefore
Lactantius
that
I
spoke
of
before
,
and
is
one
that
lived
1300.
yeares
since
,
saith
he
(
speaking
then
of
this
day
)
I
have
a
thing
to
say
,
but
I
even
tremble
to
speake
it
,
but
I
must
speake
it
,
and
what
was
it
?
Romanum
nomen
(
saith
he
)
de
terra
tolletur
;
those
are
his
words
,
the
Roman
name
shall
be
taken
off
from
the
earth
.
He
in
those
primitive
times
proph●sied
of
the
destruction
of
Rome
.
Perhaps
though
he
did
not
see
it
so
clearly
,
yet
God
might
so
order
it
,
as
though
hee
understood
it
not
,
God
might
intend
it
for
these
times
.
God
will
destroy
the
enemies
of
his
Churches
then
.
Yea.
Ezek.
28.
24.
there
is
a
promise
to
the
Saints
that
there
shall
beno
more
a
pricking
bryar
,
nor
any
grieving
thorne
of
any
that
are
round
about
them
that
despise
them
,
&
in
another
place
God
saith
that
he
will
take
away
the
Canaanite
out
of
the
Land
.
Further
,
Rev.
21.
22.
The
Lord
God
Almighty
,
and
the
Lamb
,
shall
be
the
Temple
of
it
:
and
Chap.
22.
3.
4.
The
Throne
of
God
and
of
the
Lamb
shal
be
in
it
,
and
his
servants
shall
serve
him
,
&
they
shall
see
his
face
,
and
Ezek.
48.
the
last
words
of
the
Chapter
,
The
name
of
that
place
shall
be
Jehovah-shammah
,
that
is
,
the
Lord
is
there
.
Fourthly
,
the
glory
that
shall
be
put
upon
the
Saints
at
that
day
,
shewes
it
to
be
a
great
day
.
Glory
shall
be
put
upon
them
,
first
in
regard
of
their
admirable
gifts
&
graces
they
shall
be
heightned
and
inlarged
,
the
weake
shall
be
as
David
,
and
they
that
are
as
David
shall
be
as
the
Angel
of
God
at
that
day
.
The
bowing
down
of
their
adversaries
before
them
,
The
high
esteeme
that
they
shall
have
,
even
in
the
thoughts
and
judgments
of
many
great
ones
of
the
world
,
they
shall
be
called
up
to
heaven
,
that
is
,
those
that
are
in
highest
place
and
dignity
,
shall
call
them
up
and
honour
them
in
that
day
,
yea
the
Text
saith
,
The
Kings
of
the
earth
in
that
day
shall
came
in
,
and
bring
their
glory
to
the
Church
.
Therefore
it
is
apparent
,
that
place
Rev.
21.
24.
cannot
be
understood
of
heaven
,
for
it
is
said
,
the
Kings
of
the
earth
shal
bring
their
glory
,
they
shall
not
bring
their
glory
to
the
Church
,
when
the
Church
shall
be
in
heaven
.
And
fiftly
,
a
great
day
it
shall
be
in
regard
of
the
wonderfull
change
of
all
creatures
,
Lactant.
l.
7.
c.
4.
glorious
,
fruitfull
times
,
so
I
remember
Lactantius
speaks
of
that
time
,
that
the
rocks
them selves
should
issue
forth
honey
and
precious
things
;
but
that
we
cannot
say
,
yet
that
there
shall
bee
a
wonderfull
change
of
all
things
,
and
all
creatures
brought
to
a
further
happiness
(
even
the
sensitive
creatures
as
well
as
others
)
then
they
had
before
,
the
Scriptures
are
cleare
euough
in
it
.
And
literally
we
are
to
understand
many
Scriptures
that
tend
this
way
concerning
the
fruitfulnesse
of
the
earth
,
and
the
outward
external
glory
that
there
shall
be
in
the
creatures
.
As
upon
a
great
marriage
feast
or
Coronation
day
,
all
the
servants
of
the
Prince
are
in
their
best
array
;
so
when
Christ
his
Bridegroome
shall
come
and
meet
with
his
wife
,
with
his
Spouse
,
all
creatures
shall
be
put
into
a
new
cresse
,
shall
have
further
glory
.
And
lastly
,
that
which
we
have
here
in
the
Text
,
the
multitudes
of
all
nations
and
people
that
shall
flock
to
the
Church
,
Lactant.
ibid.
that
they
shall
be
as
the
sand
of
the
sea
.
But
this
I
have
spoken
of
before
at
large
.
Now
put
all
these
things
together
,
and
Great
shall
be
the
day
of
Jezreel
.
Yea
,
but
shall
these
things
be
so
?
shall
they
be
so
?
Though
flesh
and
blood
may
reason
against
these
things
,
yet
I
may
apply
that
place
,
Zach.
2.
13.
Be
silent
,
O
all
flesh
,
before
the
Lord
,
for
he
is
raised
up
out
of
his
holy
ha●●●tion
.
Flesh
may
say
,
How
can
these
things
be
?
But
let
all
flesh
be
silent
,
for
God
hath
made
known
in
his
Word
,
the
great
things
that
he
intends
to
bring
to
passe
.
And
Zach.
8.
6.
Thus
saith
the
Lord
of
Hosts
,
if
it
be
marvaylous
in
the
eyes
of
the
remnant
of
this
people
in
these
dayes
,
should
it
also
be
marvaylous
in
mine
eyes
?
saith
the
Lord
of
Hosts
.
It
may
be
applyed
to
this
as
well
as
the
other
.
These
things
may
seeme
marveilous
to
your
eyes
,
especially
because
we
have
been
but
little
acquainted
with
them
,
but
they
are
not
marveilons
in
the
eyes
of
God
.
Yea
we
find
it
out
of
the
Word
that
these
things
were
to
be
kept
hidden
till
the
appointed
time
should
come
,
till
we
draw
neerer
to
that
great
day
;
we
are
not
to
wonder
why
these
things
have
not
been
opened
unto
us
,
for
God
tells
us
Dan.
12
that
they
were
to
be
sealed
up
even
to
the
time
appointed
,
and
Rev.
10.
11.
God
telleth
Iohn
that
he
must
prophe
sie
again
before
the
Kings
of
the
earth
,
that
is
,
before
the
time
of
the
fulfilling
of
all
things
,
that
booke
of
the
Revelation
shall
be
made
out
as
cleere
as
if
Iohn
were
come
to
prophesie
again
before
men
.
And
we
hope
it
is
comming
,
because
God
beginneth
to
let
in
light
that
way
,
and
the
morning
star
seemeth
to
begin
to
arise
.
In
Zach.
14.
6.
you
have
mention
of
a
day
,
that
we
may
apply
to
the
present
day
that
we
have
now
.
And
it
shall
come
to
passe
(
saith
the
Text
there
)
that
the
light
shall
not
be
cleere
nor
darke
,
but
it
shall
be
one
day
which
shall
be
known
to
the
Lord
,
not
day
nor
night
,
but
it
shall
come
to
passe
that
at
evening
time
it
shall
be
light
.
Mark
what
shall
be
in
that
day
,
ver.
8.
And
it
shall
be
in
that
day
that
living
waters
shall
go
out
from
Jerusalem
;
&
ver.
9
,
In
that
day
shall
there
be
but
one
Lord
,
and
his
name
one
;
and
then
ver.
20.
In
that
day
shal
there
be
upon
the
bels
of
the
horses
holiness
to
the
Lord
;
and
ver.
21.
In
that
day
there
shall
be
no
more
the
Canaanite
in
the
house
of
the
Lord
of
Hosts
.
Certainly
my
brethren
these
Scriptures
speakes
of
a
glorious
day
that
is
a
comming
,
but
yet
in
the
beginning
of
it
is
just
like
such
a
day
as
we
have
now
for
the
present
,
wherein
the
light
is
neither
cleere
nor
darke
:
It
is
true
,
not
long
since
it
was
darke
,
now
this
darkenesse
beginneth
to
be
a
little
dispelled
,
but
it
is
not
cleere
yet
,
many
things
for
the
present
darken
the
light
,
and
there
is
opposition
and
many
dampes
upon
the
hearts
of
Gods
people
,
and
things
go
not
o●●s
we
desire
;
but
blessed
be
God
it
is
not
night
with
us
,
though
it
be
not
〈◊〉
day
it
is
not
darke
as
it
was
,
though
it
be
not
as
cleere
as
we
desire
;
therfore
this
is
now
a
day
which
is
neither
cleer
nor
darke
,
but
even
as
it
were
twilight
.
Well
but
it
shall
be
one
day
that
is
one
special
day
,
and
indeed
it
is
our
day
now
,
it
is
the
greatest
day
that
ever
yet
England
had
.
It
shall
be
one
day
which
shall
be
knowne
to
the
Lord
,
a
day
wherein
the
Lord
hath
great
thoughts
and
purposes
to
do
great
things
,
and
certainly
this
our
day
is
known
to
the
Lord
,
great
things
God
is
about
to
do
for
his
Churches
,
&
laying
a
foundation
of
glorious
things
for
the
good
of
his
people
.
And
then
mark
,
though
it
be
neither
day
nor
night
,
yet
at
the
evening
time
it
shall
be
light
.
What
a
strange
expression
is
here
?
It
shall
be
a
duskie
cloudy
day
all
day
,
and
then
a
man
would
thinke
that
at
evening
it
should
be
quite
dark
,
what
to
be
cloudy
at
noone
and
to
be
darkish
at
three
or
foure
of
the
clock
in
the
afternoone
,
what
then
will
it
be
in
the
evening
?
surely
then
it
must
needes
be
more
darke
:
No
,
though
it
be
not
cleere
now
,
though
it
be
a
cloudy
day
and
part
of
it
darke
,
at
evening
time
it
shall
be
light
;
when
we
think
it
shall
be
evening
,
when
it
is
most
unlikely
to
be
light
,
then
shall
the
light
of
the
Lord
breake
forth
most
gloriously
:
For
whensoever
this
day
of
Iezreel
commeth
,
there
must
be
such
a
glorious
work
of
God
as
may
magnify
his
name
before
the
eyes
of
all
men
,
and
therefore
at
evening
it
shall
be
light
.
And
in
that
day
living
waters
shall
go
out
from
Jerusalem
:
We
have
had
some
drops
of
living
waters
in
this
our
day
,
but
there
is
a
day
a
comming
wherein
living
waters
shall
even
flow
out
of
Jerusalem
.
Now
to
winde
up
all
.
There
is
a
day
for
the
Saints
,
a
rest
for
the
people
of
God
,
a
day
wherein
God
will
deliver
them
from
all
afflictions
.
I
have
met
with
one
,
that
speaking
of
the
Sabbath
,
that
the
Jewes
might
kindle
no
fire
upon
their
Sabbath
,
because
that
rest
was
to
signifie
the
rest
of
the
Saints
,
he
applyeth
it
thus
:
That
was
(
saith
he
)
a
type
that
there
is
such
a
time
of
rest
for
the
Saints
,
that
they
shall
be
delivered
from
all
fiery
tryals
,
all
their
afflictions
shall
be
gone
and
taken
away
:
Great
shall
be
the
day
of
Iezreel
.
The
consideration
of
this
(
me
thinks
)
might
be
a
strong
argument
to
draw
in
all
people
to
the
wayes
,
All
you
wicked
ones
that
hath
forsaken
the
Lord
hitherto
,
come
in
&
joyn
now
,
and
submit
unto
Jesus
Christ
as
your
Head
,
for
great
shall
be
the
day
of
Iezreel
.
There
is
a
great
day
for
the
Church
of
God
,
a
day
of
glory
,
a
day
of
abundance
of
wonderfull
mercy
of
God
to
the
Churches
.
They
shall
have
their
day
;
come
you
in
and
embrace
Religion
,
that
you
may
partake
of
their
glory
.
Certainly
the
Saints
of
God
shall
have
the
better
of
it
:
shall
have
the
day
of
all
the
world
,
let
the
world
strive
against
them
what
they
can
.
Every
man
desires
to
follow
the
stronger
party
and
to
cleave
to
that
:
would
you
cleave
to
the
stronger
part
?
Cleave
to
the
Saints
of
God
,
to
the
Church
,
for
certainly
it
is
the
stronger
part
;
It
is
a
going
up
,
it
is
rising
,
and
will
rise
more
and
more
till
it
be
risen
unto
the
heighth
.
Though
there
be
some
opposition
,
yet
it
is
such
as
shall
make
the
glory
of
the
day
so
much
the
more
.
Those
men
that
〈◊〉
shall
stand
to
pleade
for
Antichrist
,
and
to
oppose
the
work
that
God
is
about
,
certainly
they
are
men
borne
out
of
time
,
borne
in
an
ill
hour
.
Your
Papists
and
superstitious
people
that
heretofore
stood
for
that
way
,
they
prospered
in
their
way
,
because
the
day
of
God
was
not
so
neare
,
but
the
day
of
his
patience
in
permitting
Antichrist
to
continue
,
was
then
.
But
doest
thou
come
now
?
what
superstitious
now
?
what
opposing
the
work
of
God
now
?
when
God
is
comming
out
to
fight
against
Popery
and
superstition
,
when
God
is
about
to
do
such
great
things
for
his
Churches
as
he
certainly
is
,
Thou
fightest
against
God
,
and
God
will
fight
against
thee
,
and
thou
shalt
be
throwen
upon
thy
backe
,
Thou
art
borne
in
the
worst
time
that
possibly
could
be
,
worse
then
all
the
adversaries
of
the
truth
in
former
times
.
And
if
there
be
such
a
day
,
let
us
be
willing
to
suffer
for
a
while
,
let
us
be
willing
to
mourne
for
the
Churches
a
while
in
that
way
of
mourning
that
God
calls
us
unto
,
for
there
is
a
recompence
comming
,
glory
enough
comming
even
in
this
world
.
There
is
a
time
of
triumphing
,
let
us
be
content
with
our
warfare
here
for
a
while
.
Thirdly
,
Let
us
study
these
things
.
These
things
are
usefull
for
people
in
these
times
to
look
into
,
to
search
into
these
truths
of
God
,
that
so
they
may
be
the
better
prepared
to
meet
Christ
their
Bride-groom
when
he
cometh
.
Marke
that
place
,
Ezek.
40.
4.
It
is
spoken
of
the
glorious
times
of
the
Gospel
,
especially
of
these
times
I
am
speaking
of
;
where
God
saith
to
the
Prophet
,
Behold
with
thine
eyes
,
and
heare
with
thine
eares
,
and
set
thine
heart
upon
all
that
I
shal
shew
thee
.
And
what
did
God
shew
him
?
hee
shewed
him
the
measure
of
the
Temple
and
all
the
glorious
things
that
there
should
be
in
the
Church
in
future
times
.
So
I
say
to
you
my
brethren
concerning
that
I
have
spoken
of
the
great
day
of
Jezreel
;
behold
with
your
eyes
,
look
into
Gods
book
and
see
what
is
said
there
(
for
I
have
named
but
little
)
and
heare
with
your
eares
,
and
set
your
hearts
upon
what
hath
been
set
before
you
.
So
in
Isa.
41.
20.
You
have
a
place
somewhat
like
this
,
speaking
of
the
mercies
of
God
to
his
Church
in
latter
times
,
saith
the
Text
,
That
they
may
see
,
&
know
,
and
consider
,
and
understand
together
,
that
the
hand
of
the
Lord
hath
done
this
,
and
the
Holy
One
of
Israel
hath
created
it
.
Mark
how
one
word
is
heaped
upon
another
,
that
they
may
see
,
&
know
,
and
consider
,
&
understand
what
God
would
do
for
his
people
.
And
when
God
came
to
reveale
the
glorious
things
he
intended
for
his
Churches
in
future
times
in
the
book
of
the
Revelation
(
which
is
the
special
book
that
declareth
this
unto
us
.
)
Mark
how
the
Lord
beginneth
;
It
is
said
that
God
gave
this
first
to
Christ
;
secondly
Christ
to
the
Angel
,
thirdly
the
Angel
to
Iohn
,
and
then
there
is
pronounced
a
blessing
to
him
that
reads
and
hears
the
words
of
this
prophesie
and
understands
it
.
What
a
solemne
way
of
blessing
is
here
!
There
is
not
such
an
expression
in
all
the
book
of
God
:
where
have
you
a
blessing
so
solemnly
proclaimed
to
the
reading
and
hearing
of
any
of
the
bookes
of
God
as
to
that
book
?
Therefore
though
they
are
things
that
seeme
to
be
above
us
,
yet
certainly
God
would
have
us
to
inquire
into
these
things
.
It
is
the
fruit
of
the
purchase
of
the
blood
of
Christ
to
open
these
seales
.
Rev.
5.
9.
we
reade
that
there
was
no
man
in
heaven
nor
in
earth
that
was
able
to
open
the
book
and
to
loose
the
seales
thereof
,
only
the
Lambe
that
was
slaine
and
that
hath
redeemed
us
unto
God
by
his
blood
,
he
was
onely
worthy
to
open
the
seales
.
It
is
a
fruit
I
say
of
the
slaughter
of
Christ
&
of
his
blood
,
and
therefore
cry
to
him
for
the
opening
these
things
to
thee
.
And
though
thou
beest
very
weake
in
regard
of
parts
,
and
thinkest
with
thy self
,
How
can
I
understand
such
things
as
these
?
know
that
it
is
Christ
that
through
his
blood
comes
to
open
these
seales
,
and
seeing
it
is
a
fruite
of
his
blood
,
it
is
no
matter
whether
thou
art
weake
or
strong
if
he
come
to
open
them
to
thee
:
as
Ier.
13.
2.
saith
God
to
the
Prophet
.
Call
unto
me
and
I
will
shew
thee
great
and
mighty
things
which
thou
knowest
not
;
so
I
say
to
you
,
be
a
praying
people
,
call
upon
God
and
he
will
cause
you
to
understand
great
and
excellent
things
that
you
have
not
known
.
And
(
my
brethren
)
seeing
these
things
shall
be
thus
,
O
what
manner
of
persons
ought
wee
to
be
?
how
heavenly
?
our
hearts
should
rise
up
from
the
earth
,
seeing
God
intendeth
to
do
such
great
things
for
his
people
.
As
it
is
Isa.
60.
Arise
,
arise
,
shake
off
thy
dust
,
for
the
light
is
come
and
the
glory
of
the
Lord
is
risen
upon
thee
,
So
I
may
say
to
the
Churches
now
,
Arise
arise
shake
of
the
dust
of
your
earthly
affections
,
for
the
light
of
God
is
now
ready
to
arise
upon
you
;
Now
sur
sum
corda
,
now
lift
up
your
hearts
above
the
things
of
the
world
.
Wee
reade
in
Rev.
4.
of
the
foure
living
creatures
that
appeared
unto
John
,
the
first
was
like
a
Lyon
,
and
the
second
like
an
Oxe
,
and
the
third
had
a
face
as
a
Man
,
and
the
fourth
was
like
a
flying
Eagle
.
They
are
(
according
to
the
interpreta●ion
that
reverend
Brightman
gives
)
to
set
out
unto
us
the
foure
states
&
conditions
of
the
Church
.
The
Primitive
times
were
Lyon-like
for
their
valour
:
the
second
age
like
an
Oxe
to
beare
the
burthens
of
Antichrist
,
the
third
had
a
face
as
a
man
,
that
stood
for
their
liberties
and
would
not
be
under
such
slavery
,
and
they
are
but
times
:
and
then
the
fourth
as
an
Eagle
that
sored
aloft
:
In
the
state
of
the
Church
hereafter
they
shall
be
like
an
Eagle
,
have
heavenly
hearts
,
no
such
drossy
,
base
,
earthly
hearts
as
we
have
now
.
Labour
we
even
now
to
be
so
that
we
may
be
fit
for
that
day
.
And
let
us
all
prepare
for
the
Bride
groome
against
his
comming
.
How
shall
we
prepare
?
The
cloathing
that
then
shall
be
,
shall
be
white
linnen
,
which
is
the
righteousnesse
of
the
Saints
.
That
great
Doctrine
of
our
justification
by
the
righteousnesse
of
Christ
shall
be
the
great
businesse
of
that
day
,
in
which
the
glory
of
the
Saints
shall
much
consist
,
and
they
shall
be
clothed
with
that
,
it
shall
be
clearly
understood
of
all
men
,
they
shall
be
ashamed
to
rest
upon
duties
and
ordinances
as
now
they
do
.
Let
us
study
the
Doctrine
of
the
righteousnesse
of
Christ
afore-hand
,
for
that
is
like
to
be
our
clothing
at
that
day
,
that
is
the
white
linnen
of
the
Saints
which
shall
be
their
glory
.
Let
us
prepare
our
Lamps
and
keepe
them
all
burning
and
shining
,
the
oyle
not
onely
of
ju●●●cation
,
but
sanctification
,
active
,
stirring
in
our
hearts
,
that
so
we
may
〈◊〉
to
entertaine
the
Bride-groom
whensoever
〈◊〉
〈…〉
.
And
all
of
you
labour
now
to
instruct
your
children
in
the
knowledge
of
God
and
of
Christ
,
bring
them
up
in
the
feare
of
the
Lord
that
they
may
be
seed
for
that
day
.
Acquaint
them
with
these
things
,
for
though
perhaps
you
may
be
dead
and
gone
before
this
great
day
,
yet
they
may
live
to
see
it
;
therefore
catechize
them
,
and
instruct
them
,
and
drop
into
them
those
Principles
that
may
fit
them
for
the
meeting
of
JESUS
CHRIST
their
Bridegroome
,
To
conclude
all
.
Let
us
be
all
praying
Christians
.
It
is
that
which
is
charged
upon
us
in
Isa.
62.
6.
All
you
that
make
mention
of
the
Lord
,
keep
not
silence
and
give
him
no
rest
,
till
he
establish
,
till
he
make
Jerusalem
apraise
in
the
earth
.
God
hath
a
day
to
set
up
Jerusalem
as
the
praise
of
the
whole
earth
,
Oh
be
praying
,
praying
Christians
every
one
of
you
,
and
give
God
no
rest
till
he
effect
this
.
And
remember
God
of
all
his
promises
,
search
the
Prophets
,
search
the
book
of
God
,
and
urge
God
with
his
promises
to
the
Church
in
this
way
.
And
you
that
are
the
weakest
,
be
not
discouraged
in
your
prayers
,
and
you
may
be
a
meanes
to
further
and
hasten
this
great
day
of
Jezreel
.
Psal.
102.
17.
The
Psalmist
had
spoken
before
of
Gods
building
up
Zion
,
and
certainly
that
Psalme
is
a
Prophesie
of
the
glorious
times
of
the
Church
that
shall
be
,
marke
what
the
Text
saith
,
The
Lord
shall
regard
the
prayer
of
the
destitute
,
and
shall
not
despise
their
prayer
;
speaking
of
those
that
shall
live
in
those
times
a
little
before
this
day
of
Iezreel
shall
be
,
The
Lord
shall
regard
the
prayer
of
the
destitute
:
the
word
that
is
translated
destitute
,
a
poor
shrub
in
the
wildernesse
,
a
poor
shrub
that
the
foot
of
every
beast
is
ready
to
tread
downe
,
and
that
poore
shrub
that
perhaps
is
despicable
in
the
eyes
of
the
world
,
and
despicable
in
his
own
eyes
,
yet
saith
the
Text
,
the
Lord
shal
regard
the
prayer
of
that
poor
shrub
.
Is
there
ever
a
poor
shrub
though
never
so
destitute
,
so
despicable
in
the
eyes
of
the
world
or
in
thine
owne
eyes
?
yet
be
thou
a
praying
Christian
,
a
praying
soul
,
praying
for
those
things
,
and
God
will
regard
thy
prayer
,
he
will
not
despise
thy
prayer
.
Perhaps
thou
art
ready
to
despise
thy
prayers
thy self
,
but
God
will
not
despise
them
,
let
all
our
hearts
be
lifted
up
,
and
let
us
all
cry
with
the
Church
,
Come
Lord
Jesus
,
Come
quickly
.
O
let
this
day
come
,
for
great
shall
be
the
day
of
Jezreel
.
HOSEA
,
CHAP.
2.
The
First
Lecture
.
CHAP.
2.
VER
1.
2.
Say
〈◊〉
your
brethren
,
Ammi
,
and
to
your
sisters
,
Ruhamah
.
Pled
with
your
mother
,
plead
;
for
she
is
not
my
Wife
,
neither
am
I
her
husband
,
&c.
SOme
joyne
the
first
verse
of
this
Chapter
to
the
end
of
the
former
:
and
(
according
to
a
sense
that
may
be
given
of
the
words
,
agreeable
to
the
scope
of
the
latter
part
of
the
former
Chapter
)
it
may
seem
more
fit
to
be
made
the
end
of
that
,
then
the
beginning
of
this
.
In
the
latter
end
of
the
former
,
God
was
in
a
way
of
promising
mercy
to
his
people
,
that
those
that
were
not
his
people
should
be
his
people
,
and
those
that
had
not
received
mercy
should
receive
mercy
.
Now
he
calleth
upon
all
whose
hearts
were
with
God
,
to
speake
to
one
another
of
this
great
favour
of
God
to
his
people
,
fo●
their
mutuall
encouragement
,
and
for
the
praise
of
his
Name
.
As
if
he
should
say
,
Well
,
you
have
been
under
dreadfull
threats
of
God
,
your
sins
have
called
for
dreadfull
things
;
but
my
grace
is
free
,
and
it
is
rich
&
powerfull
,
therefore
you
that
were
not
my
people
,
and
have
deserved
to
be
for
ever
cast
off
from
being
my
people
,
you
that
had
not
obtained
mercy
shall
obtaine
mercy
;
Say
to
your
brethren
,
Ammi
,
and
to
your
sisters
,
Ruhamah
,
that
is
,
O
you
that
are
godly
,
speak
one
to
another
,
and
tel●
one
another
,
for
the
quickning
of
one
anothers
hearts
;
of
this
great
favour
of
God
of
his
free
grace
,
Oh
say
,
Ammi
,
Ammi
,
the
people
of
God
,
Ruhamah
,
Gods
mercy
:
We
were
not
his
people
,
but
now
Ammi
again
,
God
hath
promised
to
make
us
to
be
his
people
;
we
were
rejected
from
mercy
,
but
mercy
is
come
again
,
now
Ruhamah
,
O
the
mercy
of
God
,
O
that
free
grace
of
our
God
,
that
wee
that
have
beene
:
so
vile
,
so
provoked
the
eyes
of
his
glory
,
we
that
have
so
sinned
against
mercy
it self
,
yet
mercy
should
thus
follow
us
,
to
make
us
his
people
,
and
to
save
us
from
his
wrath
!
Psal.
92.
1.
It
is
a
good
thing
to
give
thanks
unto
the
Lord
,
and
to
be
telling
of
the
goodnesse
of
God
in
the
morning
,
and
his
faithfulnesse
every
night
.
That
Psalme
is
appointed
for
the
Sabbath
.
It
is
a
work
of
the
Sabbath
to
be
speaking
one
to
another
of
the
goodnesse
of
God
:
Especially
in
this
case
,
when
a
people
were
afraid
that
they
should
have
been
for
ever
rejected
,
that
now
God
should
call
them
againe
,
Psal.
145.
4.
5.
One
generation
shall
praiss
thy
name
to
another
,
and
shall
declare
thy
mighty
acts
;
I
will
speak
of
the
glorious
honour
of
thy
majesty
,
and
of
thy
wondrous
works
.
Mark
what
the
wayes
of
God
are
toward
his
Church
,
when
he
commeth
in
the
wayes
of
mercy
;
they
are
wondrous
works
of
God
,
they
are
the
mighty
acts
of
God
,
they
are
such
wherein
the
honor
of
God
appears
,
yea
they
are
the
honour
of
his
Ma●esty
,
yea
they
are
the
glorious
honour
of
his
Majesty●
There
is
Majesty
,
honour
of
Majesty
,
glorious
honour
of
Majesty
,
mighty
works
of
God
,
wonderfull
works
of
God
.
When
these
appeare
,
these
are
to
be
declared
indeed
;
And
for
them
to
be
able
to
say
to
one
another
,
Ammi
and
Ruhamah
,
it
was
to
declare
the
wonderfull
works
of
God
,
and
the
glorious
honour
of
his
Majesty
.
Yea
it
followeth
further
in
that
Psalme
,
verse
6.
Men
shal
speake
of
the
might
of
thy
terrible
acts
,
and
I
will
decla●e
thy
greatnesse
.
And
verse
7.
They
shall
abundantly
utter
the
memory
of
thy
great
goodnesse
.
E●ucta●u●t
,
so
Arias
M●ntanus
renders
it
,
they
shall
not
be
able
to
keep
it
in
,
but
break
●orth
in
the
memory
of
thy
goodnesse
.
Happy
are
those
people
that
God
g●ants
such
subjects
of
discourses
unto
,
that
they
may
say
one
to
another
,
to
their
brethren
and
sisters
,
Ammi
,
and
Ruhamah
.
It
was
not
long
since
,
that
when
we
met
with
our
brethren
,
we
could
not
have
such
a
subject
of
discourse
as
this
is
,
but
usually
when
Christians
met
together
after
their
Salutations
,
their
first
question
was
;
Oh!
what
shall
we
do
?
what
shall
we
doe
?
what
course
shall
we
take
?
All
the
Newes
almost
that
was
in
the
Kingdome
,
and
the
subject
of
discourses
(
specially
among
the
Saints
)
was
this
,
Such
a
Minister
silenced
in
such
a
place
,
such
a
one
banished
in
another
place
,
such
a
one
imprisoned
in
another
place
,
such
a
one
High-Commissioned
in
another
place
,
such
signes
of
the
wrath
of
God
upon
us
,
we
are
afraid
that
God
is
going
,
if
he
be
not
quite
gone
already
,
we
are
afraid
that
he
will
not
onely
reject
us
from
being
his
people
,
but
reject
us
from
being
a
people
upon
the
fac●
of
the
earth
.
But
blessed
be
God
,
he
hath
changed
the
subject
of
our
d●scourses
.
Now
Gods
wayes
have
begun
to
be
towards
us
as
if
he
intended
to
make
us
again
to
be
his
people
.
Now
we
may
when
we
meet
together
have
plentifull
subjects
of
discourses
about
Gods
grace
&
mercy
,
to
say
Ammi
,
Ruhamah
,
O
the
Lord
manifesteth
goodnes
to
an
unworthy
Nation
&
we
have
hope
that
yet
he
will
owne
us
to
be
his
people
,
we
have
hope
that
yet
he
will
shew
mercy
to
us
though
never
so
unworthy
.
Who
would
have
thought
ever
to
have
seene
and
heard
of
such
things
as
we
have
seene
&
heard
?
who
would
have
thought
ever
to
have
seene
the
hearts
of
the
adversaries
so
daunted
,
Ammi
,
Ruhamah
,
we
have
obtained
mercy
,
God
hath
dealt
with
us
in
abundance
of
grace
.
This
we
must
not
discourse
of
when
we
meere
,
Say
to
your
brethren
Ammi
,
and
to
your
sisters
Ruhamah
.
The
mercies
of
God
are
to
be
inculcated
upon
our
spirits
,
Say
to
your
brethren
.
This
is
(
according
to
some
)
Let
Judah
to
whom
God
shewed
special
mercy
,
say
to
Israel
,
to
the
ten
Tribes
that
were
more
threatned
then
Judah
,
for
Judah
was
not
so
threatned
as
Israel
was
,
to
be
cast
off
from
being
the
people
of
God
.
Let
Judah
rejoyce
in
this
,
that
their
brethren
are
received
again
to
mercy
.
A
gracious
heart
should
rejoyce
in
Gods
mercies
towards
others
.
But
when
we
come
to
Gods
mercy
there
is
roome
enough
there
,
that
soul
that
hath
beene
made
partaker
of
mercy
,
counts
it
a
great
happinesse
that
any
way
the
mercy
of
God
may
be
magnified
.
Say
to
your
brethren
and
sisters
,
&c.
These
whom
God
hath
received
unto
mercy
,
But
now
if
we
take
these
words
as
the
beginning
of
the
second
Chapter
,
then
we
shall
see
them
carried
in
some
different
way
.
And
taking
of
them
so
(
as
most
doe
)
I
shall
first
shew
you
the
scope
of
the
Chapter
in
the
parts
of
it
,
and
then
shew
in
what
sense
the
words
may
be
carried
,
as
the
beginning
of
this
Chapter
.
The
scope
of
thi●●●ond
Chapter
is
much
according
to
that
of
the
first
,
viz.
〈◊〉
shew
unto
〈◊〉
their
sinne
and
their
danger
,
and
secondly
to
promise
Gods
aboundant
grace
and
mercy
again
.
As
God
doth
in
this
case
,
so
should
we
.
When
we
rebuke
others
that
are
under
us
,
we
should
so
rebuke
them
,
as
yet
to
manifest
love
to
them
,
and
when
we
manifest
love
,
to
doe
it
so
as
yet
to
take
notice
what
is
amisse
and
to
reprove
them
.
Many
parents
know
not
how
to
rebuke
their
children
,
but
they
do
it
,
so
as
that
there
is
nothing
but
bitternesse
;
and
they
know
not
how
to
manifest
their
love
but
they
do
it
so
as
that
there
is
nothing
but
cockering
and
immoderate
indulgency
.
God
mixeth
both
together
.
Say
to
your
brethren
,
&c.
Take
it
for
the
beginning
of
the
first
part
of
this
second
Chapter
,
for
the
shewing
of
them
their
sinne
,
and
rebuking
them
,
What
then
must
be
the
sense
and
scope
of
the
words
,
Say
to
your
brethren
,
Amm●
,
&c.
Then
it
is
carried
thus
.
Some
thing
must
be
supplied
for
the
making
up
of
the
full
sense
.
As
if
God
should
have
said
,
Oh
Ammi
,
you
whom
I
have
reserved
to
be
my
people
,
you
to
whom
I
have
shewed
mercy
,
there
is
yet
remaining
a
handfull
of
you
,
while
you
remaine
to
be
may
people
,
and
others
cast
off
,
and
you
obtayning
mercy
,
and
others
rejected
,
let
it
be
your
care
to
exhort
,
perswade
,
convince
,
use
all
the
meanes
you
can
to
bring
your
brethren
and
sisters
on
to
that
grace
of
God
you
have
received
:
Say
to
your
brethren
,
say
,
it
is
not
expressed
what
they
should
say
,
but
by
that
which
followeth
wee
may
understand
what
the
meaning
of
God
is
,
when
hee
saith
Plead
with
your
mother
,
&c.
that
is
,
you
that
have
received
mercy
and
are
my
people
,
there
is
a
remnant
of
you
;
do
not
you
think
that
so
long
as
you
scape
and
are
well
enough
your selves
,
no
great
matter
what
becomes
of
others
,
oh
no
,
but
let
your
hearts
be
much
toward
your
brethren
and
sisters
,
let
your
bowels
yerne
toward
them
,
oh
seeke
if
it
be
possible
to
draw
them
unto
God
that
they
may
receive
mercy
too
,
labour
to
convince
them
,
say
and
speake
to
them
that
they
may
not
yet
stand
out
against
God
and
be
obstinate
;
say
to
your
brethren
Ammi
,
and
to
your
sisters
Ruhamah
,
you
that
are
Ammi
,
and
you
that
have
received
mercy
do
you
speake
to
your
brethren
and
sisters
.
And
this
affordeth
unto
us
many
excellent
Observations
.
As
First
,
That
in
the
most
corrupt
times
of
all
,
God
doth
use
to
reserve
a
people
,
August
,
de
bono
perfev
.
l.
2.
c.
18.
For
so
this
Ammi
and
Ruhamah
,
were
a
remainder
,
that
God
did
deliver
thorough
his
grace
from
the
generall
corruptions
of
the
place
where
they
were
;
for
otherwise
they
had
not
beene
fit
to
have
said
to
their
brethren
or
to
have
spoken
to
their
sisters
in
this
sense
.
Secondly
,
those
whom
God
delivers
from
the
guilt
of
generall
corruptions
are
to
be
acknowledged
the
people
of
God
,
such
as
have
receiv●●
mercy
from
God
in
a
speciall
manner
;
It
is
free
grace
that
hath
made
this
difference
between
you
and
others
;
Augustin
in
his
second
book
concerning
preservation
,
has
a
good
note
upon
that
Scripture
,
1
King
.
19.
18.
I
have
left
me
seven
thousand
in
Israel
,
God
sayes
not
,
there
are
left
7000
,
or
they
have
left
themselves
,
but
I
have
left
;
It
is
the
speciall
work
of
God
to
preserve
any
for
himselfe
in
evil
times
.
Thirdly
,
the
Lord
takes
speciall
notice
of
such
who
are
thus
by
his
grace
preserved
in
evill
times
.
Ammi
,
Ruhamah
,
There
are
a
people
amongst
these
that
are
Ammi
,
my
people
,
that
have
obtained
mercy
from
me
,
mine
eyes
are
upon
them
,
my
heart
is
toward
them
;
there
are
a
number
that
have
kept
their
garments
undefiled
even
in
Sardis
,
and
I
will
remember
this
for
ever
for
their
good
.
Chap.
7.
1.
Come
thou
and
all
thy
house
into
the
Ark
,
for
thee
have
I
seene
righteous
before
me
in
this
generation
.
Fourthly
,
Those
that
are
not
guilty
themselves
as
others
are
,
are
fit
to
speak
to
others
,
to
say
to
their
brethren
and
to
their
sisters
.
They
are
fit
to
exhort
,
who
performe
the
duties
themselves
that
they
exhort
unto
.
say
to
his
brethren
and
sisters
.
Fifthly
,
It
is
the
duty
of
those
whom
God
hath
delivered
from
the
corruptions
of
the
times
,
to
seeke
to
draw
all
others
to
God
;
to
seeke
to
convince
others
of
their
evil
wayes
,
and
so
bring
them
in
to
the
truth
.
We
●eade
Levit.
19.
17.
Thou
shalt
not
hate
thy
brother
in
thine
heart
,
thou
shalt
in
any
wise
rebuke
thy
neighbour
,
&
not
suffer
sin
to
lye
upon
him
.
Surely
those
who
have
obtained
mercy
,
have
the
impression
of
Gods
mercy
upon
their
spirits
,
they
are
farre
from
having
hatefull
hearts
;
now
it
is
hatred
for
any
to
suffer
sinne
to
lye
upon
his
brother
,
and
not
to
doe
what
in
him
lyeth
to
help
him
.
It
is
desperate
pride
for
men
to
triumph
over
others
in
their
falls
,
and
it
is
wicked
cruelty
to
suffer
others
to
lye
down
when
they
are
fallen
if
they
can
raise
them
.
〈◊〉
-
faring
men
who
are
delivered
themselves
from
shipwrack
,
and
all
is
〈◊〉
with
them
,
if
they
see
another
ship
ready
to
sink
in
the
sea
;
and
those
on
ship-board
shoot
out
to
have
them
come
to
helpe
to
save
them
,
though
they
be
never
so
farre
remote
,
yet
if
it
should
be
knowne
that
they
decline
to
goe
out
to
help
them
,
all
the
sea-men
would
cry
out
shame
on
such
,
and
be
ready
to
stone
them
for
etting
a
Ship
sinke
when
they
might
have
helped
:
Certainly
the
same
case-it
is
with
those
to
whom
God
hath
shewed
mercy
,
if
others
lye
in
their
sins
they
do
not
what
they
can
for
their
help
.
6.
Say
to
your
brethren
and
to
your
sisters
.
When
a
brother
speaks
to
a
brother
,
or
a
sister
to
a
sister
,
it
is
the
bringing
a
hammer
of
gold
to
work
upon
gold
,
Lastly
,
Say
to
your
brethren
and
sisters
.
Exhortations
unto
and
reprehensions
of
others
should
be
with
much
love
and
meekenesse
.
Say
to
your
brethren
and
sisters
,
yet
look
upon
them
as
brethren
and
sisters
,
though
they
have
not
yet
obtained
the
like
mercy
that
you
have
.
Saint
Paul
,
2
Thes.
3.
15.
speaking
of
one
that
walketh
inordinately
,
from
whom
we
are
to
withdraw
in
respect
of
any
private
familiar
society
,
yet
saith
he
,
admonish
him
as
a
brother
.
Those
who
reprove
and
admonish
others
with
bitternesse
of
spirit
and
evill
speaking
,
are
like
a
foolish
fowler
who
seekes
to
get
the
fowle
,
but
he
goes
on
boysterously
,
and
makes
a
noise
;
the
way
(
if
he
would
get
it
)
is
to
goe
on
quietly
,
softly
,
and
gently
;
so
the
way
to
gaine
a
brother
,
is
not
by
boisterousnesse
and
violence
,
but
sofness
,
and
gentleness
.
It
is
observed
by
some
of
the
Jews
out
of
that
25.
Exod.
ver.
3.
where
the
matter
of
the
Tabernacle
is
said
to
be
gold
,
and
silver
,
and
brasse
:
you
doe
not
see
nor
hear
of
iron
to
be
required
for
the
building
of
it
;
No
,
iron
,
rigid
,
severe
,
hard
dispositions
are
not
fit
either
to
be
matter
of
the
Tabernacle
themselves
,
or
to
draw
others
to
be
the
matter
of
it
.
Yea
but
if
saying
will
not
be
enough
to
doe
the
deed
,
then
there
followes
pleading
.
That
is
the
second
.
Say
to
them
,
admonish
them
,
exhort
them
,
but
what
if
that
will
not
doe
?
doe
not
leave
presently
,
but
Plead
,
yea
and
Plead
with
your
mother
too
,
not
onely
with
your
brethren
and
with
your
sisters
,
but
with
your
mother
.
Plead
with
your
mother
,
plead
,
for
she
is
not
my
wife
,
&c.
Pleade
,
Litigate
,
so
some
,
Contendite
,
strive
,
the
old
Latine
hath
Iudicate
,
Iudge
your
mother
.
Here
is
an
exhortation
even
to
the
private
members
of
the
Church
,
to
all
,
one
o●
other
,
to
plead
even
with
their
mother
,
to
plead
even
with
the
Church
of
which
they
are
members
,
and
so
to
plead
as
to
deale
plainly
and
to
tell
her
that
she
is
not
the
wife
of
God
.
Pleade
with
her
,
First
,
here
we
see
Gods
condescension
,
that
he
will
have
us
pleade
the
ease
betwixt
others
and
himselfe
,
Esay
,
5.
3.
Iudge
between
me
and
my
Vineyard
,
faith
God
.
This
sheweth
the
equity
of
Gods
dealing
.
Pleade
the
case
,
perhaps
some
of
you
might
thinke
.
I
deale
hardly
with
your
mother
in
so
rejecting
of
her
,
in
bringing
such
judgements
upon
her
.
No
,
not
so
,
but
plead
you
the
case
,
plead
rather
with
her
then
complaine
of
me
for
my
dealing
with
her
.
Secondly
,
Plead
with
her
.
When
exhortations
and
admonitions
will
not
doe
,
we
must
strengthen
our selves
and
falla
pleading
.
If
there
be
any
way
more
powerfull
then
exhortation
and
admonition
we
should
take
that
way
,
and
not
presently
give
over
,
for
though
it
is
not
said
here
,
Pleade
with
your
brothers
and
sisters
,
yet
they
are
included
in
this
when
he
saith
,
Plead
with
your
mother
.
Thirdly
,
It
is
a
hard
thing
to
convince
Idolaters
of
their
sin
,
and
of
the
Justice
of
God
comming
against
them
for
their
sinne
.
Plead
with
your
mother
,
plead
,
shee
will
not
acknowledge
it
,
she
will
stand
it
out
,
and
say
she
hath
not
done
so
ill
,
shee
is
not
worthy
to
be
cast
off
,
you
had
need
pleade
and
plead
hard
with
her
,
she
will
stand
out
else
:
Idolaters
have
so
many
distinctions
,
so
many
evasions
,
so
many
shifts
and
pretences
,
that
it
is
a
thousand
to
one
ever
almost
to
prevaile
with
them
.
When
you
deale
with
Papists
about
worshipping
of
Images
they
will
have
such
distinctions
of
worship
,
Fourthly
,
Plead
with
your
mother
,
pleade
.
It
is
a
〈◊〉
of
forensecall
word
,
and
carrieth
with
it
such
a
kinde
of
pleading
,
as
must
be
a
convincing
,
a
powerfull
pleading
.
God
loveth
to
have
people
dealt
withall
in
a
convincing
way
.
The
Lord
doth
not
cry
out
to
the
Prophet
or
to
these
other
good
people
that
were
free
from
that
Idolatry
that
the
people
of
Israel
were
generally
corrupted
withall
,
he
doth
not
say
,
I
say
,
bid
them
go
and
terrifie
them
,
and
cry
out
of
the●
〈◊〉
speake
bitterly
unto
them
;
but
〈◊〉
and
plead●
the
cause
with
them
,
seeke
to
convince
them
,
doc
not
goe
and
〈◊〉
upon
〈◊〉
〈…〉
them
.
God
loveth
to
have
people
dealt
withall
in
a
convincing
way
,
Let
not
therefore
any
thinke
it
enough
either
Minister
or
other
,
that
they
can
speak
terribly
to
people
,
and
cry
out
of
the
sinnes
of
the
people
,
but
let
them
labour
to
convince
them
,
to
deale
with
them
as
rationall
creatures
,
and
to
take
away
their
secret
objections
and
their
secret
shifts
,
and
to
make
their
sinnes
plaine
before
their
consciences
.
A
convincing
Preacher
and
a
convincing
Christian
is
such
a
one
as
may
be
very
usefull
,
and
doe
aboundance
of
good
to
the
Church
of
God
.
Fifthly
,
Pleade
with
your
mother
.
It
is
very
fit
that
God
should
have
some
to
pleade
for
him
,
It
is
true
,
God
saith
,
hee
will
pleade
his
owne
cause
,
and
wee
are
bound
to
pray
according
to
that
of
the
Psalmist
,
that
God
would
arise
and
pleade
his
owne
cause
.
And
indeed
if
God
had
not
risen
and
pleaded
his
owne
cause
better
then
we
did
,
his
cause
would
have
been
in
the
dirt
before
this
.
Though
it
is
true
,
God
is
raising
up
his
own
cause
,
no
thanke
to
us
;
wee
have
cause
to
lay
our
hands
upon
our
mo●thes
as
guilty
,
in
that
we
did
so
basely
and
cowardly
let
the
cause
of
God
suffer
,
and
God
appearing
so
immediately
and
gloriously
,
is
the
rebuking
of
us
because
we
did
not
,
wee
would
not
before
stand
up
to
plead●
his
cause
.
Sixthly
,
Ammi
,
Ruhamah
;
what
,
my
people
,
those
to
whom
I
have
shewed
mercy
,
what
though
it
be
your
mother
,
what
though
it
be
any
deare
to
you
,
what
though
they
be
great
ones
,
though
they
be
a
multitude
,
yet
pleade
,
plead
for
me
against
them
,
this
note
is
grounded
upon
the
title
that
God
giveth
them
who
should
plead
Ammi
,
and
Ruhamah
,
those
that
are
Gods
people
,
those
that
have
found
mercy
from
God
.
Gods
mercy
is
so
sweet
,
it
doth
so
inflame
them
,
that
they
must
plead
for
God
against
any
in
the
world
.
Seventhly
,
Pleade
with
your
Mother
.
That
is
,
with
the
Church
,
called
a
Mother
,
because
as
the
Mother
is
as
it
were
the
roote
from
whence
children
come
,
divideth
her selfe
into
branches
;
so
the
community
of
a
Commonwealth
or
a
Church
,
any
community
,
is
called
in
Scripture
a
Mother
,
and
the
particulars
they
are
as
severall
branches
that
growe
from
that
roote
,
they
are
as
children
.
Therefore
you
have
such
expressions
in
Scripture
as
the
daughters
of
Jerusalem
oftentimes
,
and
there
is
no
great
difference
between
calling
Jerusalem
,
that
is
,
the
State
,
Mother
;
or
Jerusalem
,
that
is
,
the
Church
,
Mother
,
for
indeed
the
Church
and
State
were
mixed
both
together
.
From
this
expression
we
learne
that
it
is
lawfull
for
children
to
plead
with
their
parents
.
Though
it
is
true
,
this
aimeth
at
a
higher
thing
then
what
is
between
natural
children
and
their
parents
,
yet
from
the
expression
this
is
intimated
and
implied
,
That
it
is
lawfull
for
children
to
pleade
with
their
parents
.
If
children
see
their
parents
in
an
ungodly
way
,
they
may
lawfully
pleade
with
them
,
Thus
we
see
it
was
with
Jonathan
,
1
Sam.
19.
4.
there
you
shall
finde
that
he
pleaded
with
his
father
when
he
saw
him
so
furious
and
in
such
a
passionate
mood
as
he
was
in
,
and
in
such
a
cruell
way
toward
poor
David
,
Let
not
(
saith
he
)
●he
King
sinne
against
his
servant
:
Let
not
the
King
,
he
gives
him
very
respectufll
words
,
and
sheweth
his
due
honour
to
his
father
,
Let
not
the
King
sinne
against
his
servant
,
and
then
goeth
on
and
tells
his
father
of
the
good
service
David
had
done
,
and
that
David
did
not
deserve
such
ill
usage
from
him
.
Thus
when
children
shall
see
their
Fathers
or
Mothers
to
be
in
a
f●●ous
rage
or
passion
,
it
is
fit
enough
for
them
,
if
they
come
in
an
humble
and
subm●ssive
way
,
in
a
beseeching
way
,
I
beseech
you
father
or
mother
,
consider
that
by
these
distempered
passions
,
in
stead
of
helping
your self
,
you
sinne
against
God
,
you
have
known
it
by
experience
that
you
have
often
in
such
passion
so
broken
out
,
that
many
sinnes
have
broken
from
you
,
and
you
have
grieved
for
it
afterwards
,
oh
doe
not
againe
that
which
your
Conscience
hath
so
often
checked
you
for
.
If
children
should
come
thus
in
an
humble
and
submissive
way
to
plead
with
their
parents
,
they
doe
no
more
then
their
duty
,
and
their
parents
are
bound
to
hearken
to
them
in
it
.
I
confesse
they
should
be
very
carefull
in
keeping
their
due
respect
to
their
parents
,
and
not
speake
mallapertly
,
but
with
all
reverence
and
submission
to
them
,
and
to
speak
privately
too
,
if
possibly
it
can
be
,
not
to
divulge
their
parents
weaknesses
.
You
know
Cham
was
cursed
for
discovering
his
fathers
nakedness
,
though
he
was
drunk
he
did
not
shew
his
due
respect
at
that
time
to
his
father
;
but
if
he
had
sought
to
cover
his
fathers
nakednesse
,
and
after
had
come
and
pleaded
the
case
with
him
,
certainly
he
had
not
beene
cursed
,
but
received
a
blessing
.
Yea
and
there
is
a
great
deale
of
reason
that
children
should
pleade
with
heir
parents
,
and
that
you
should
give
them
leave
so
to
doe
,
because
you
know
,
children
are
the
worse
for
your
sinnes
,
God
thr●tneth
to
visit
the
sinnes
of
the
parents
upon
the
children
,
unto
the
third
and
fourth
generation
there
are
many
threatnings
against
children
for
the
sinnes
of
their
parents
,
therefore
it
concerns
your
children
that
they
should
plead
with
you
,
and
that
you
should
suffer
them
.
For
you
say
,
Sirrah
what
have
you
to
do
with
me
?
What
doth
it
concern
you
?
Yes
,
the
child
if
he
doth
it
in
modesty
and
humility
may
say
,
O
father
it
doth
concern
me
,
I
may
fare
the
worse
for
your
sinnes
,
God
may
come
upon
me
for
them
,
therefore
give
me
leave
I
beseech
you
to
pleade
the
cause
of
God
with
you
.
And
if
you
will
not
give
your
children
leave
in
this
,
they
may
rise
up
as
witnesses
against
you
another
day
.
If
children
in
an
humble
and
submissive
way
plead
with
their
parents
,
and
they
will
not
hearken
unto
them
then
,
a
very
good
pleading
will
be
for
them
to
burst
out
into
teares
before
their
parents
,
and
it
is
a
very
sutable
and
powerfull
pleading
,
that
when
children
cannot
prevaile
in
an
humble
and
submissive
way
,
then
to
burst
out
into
teares
before
them
.
We
read
in
the
story
of
King
Edward
the
sixth
,
when
Cranmer
and
Ridley
came
to
him
,
and
were
so
earnest
to
let
him
give
way
to
his
sister
the
Lady
Mary
to
have
Masse
,
he
stood
out
and
pleaded
the
case
with
them
,
&
told
them
it
was
a
sinne
against
God
,
they
used
many
carnall
arguments
to
perswade
the
King
,
but
hee
withstood
them
a
great
while
;
at
length
when
King
Edward
(
who
was
but
a
childe
about
15
years
of
age
)
saw
hee
could
not
prevaile
with
pleading
against
those
grave
men
,
he
burst
out
into
teares
,
and
that
so
prevailed
with
them
,
that
they
went
away
and
concluded
that
the
King
had
more
Divinity
in
his
little
finger
,
then
they
had
in
all
their
bodies
,
and
so
yeelded
to
him
.
Certainly
in
such
pleadings
the
heart
of
a
parent
must
needs
be
much
hardned
if
hee
will
not
breake
and
yeeld
to
his
child
.
You
that
are
parents
,
looke
upon
your
childrens
pleading
with
you
,
and
consider
with
your selves
,
what
doth
God
send
one
out
of
my
loins
,
out
of
my
own
wombe
to
come
and
plead
the
cause
of
God
with
me
,
to
draw
me
from
the
wayes
of
sinne
,
and
to
do
good
to
my
soul
for
ever
,
surely
it
is
a
mercy
to
have
one
out
of
my
owne
bowels
to
stand
for
the
cause
of
God
;
surely
God
is
in
it
,
I
see
this
child
in
other
things
walks
humbly
and
obediently
unto
me
.
As
indeed
you
that
are
children
,
that
plead
with
your
parents
,
you
need
be
carefull
so
much
the
rather
to
be
obedient
to
them
and
not
take
upon
you
in
an
unseemly
manner
to
check
and
reprove
them
;
and
then
it
cannot
but
convince
the
heart
of
a
parent
.
What
a
blessing
will
it
be
to
your
children
if
you
that
have
received
your
naturall
life
from
your
parents
,
should
be
a
means
of
the
spiritual
and
eternal
life
of
them
.
Thus
much
for
the
expression
.
Plead
with
your
Mother
.
Now
for
that
which
is
chiefly
aimed
at
,
Plead
with
your
mother
,
that
is
,
the
Church
and
State
.
Hence
the
Note
is
,
Those
that
are
Godly
should
not
onely
sacrifice
themselves
to
do
good
to
themselves
or
friends
in
private
,
pleade
with
your
mother
.
There
are
many
narrow
spirited
men
,
who
if
they
can
discharge
as
they
think
their
consciences
with
their
families
,
and
can
plead
with
their
servants
and
children
,
or
some
of
their
own
neere
acquaintance
perhaps
,
they
have
done
enough
,
though
for
the
publique
they
take
no
care
at
all
.
Lastly
,
which
indeed
is
the
maine
Observation
of
all
,
God
giveth
liberty
to
some
private
members
of
Churches
,
Gods
wayes
and
his
Cause
are
so
equal
,
that
private
Christians
,
though
they
be
very
weak
,
And
sometimes
particular
members
of
a
Church
have
no
other
way
to
free
themselves
from
the
guilt
of
the
sinnes
of
the
Church
,
but
onely
by
pleading
with
them
;
except
they
plead
,
they
are
many
times
inwrapped
in
the
guilt
,
and
therefore
of
necessity
they
must
do
it
,
though
they
be
never
so
weak
,
Yea
and
sometimes
God
hath
blessed
the
pleading
of
some
few
,
and
of
weak
ones
too
,
with
a
multitude
.
Perhaps
you
may
have
heard
of
that
notable
Story
we
have
in
Ecclesiasticall
Histories
of
Paphnutius
,
who
being
in
the
Councel
of
Nice
where
there
were
318.
Bishops
,
and
the
businesse
was
about
the
marriage
of
Ministers
,
and
generally
they
cast
against
it
,
that
those
that
were
single
should
not
marry
:
only
Paphnutius
,
one
man
,
comes
and
plead
against
them
all
in
that
case
,
and
God
so
wrought
it
that
he
carried
the
Cause
,
and
he
,
one
man
,
convinced
all
these
318.
Bishops
.
Therefore
this
is
no
discouragement
for
one
man
to
stand
up
and
plead
against
a
great
many
.
Petrus
Waldensis
in
the
Story
of
Waldenses
,
though
he
was
but
one
at
first
,
yet
he
stood
against
many
thousands
,
and
God
blessed
that
which
he
did
for
the
conversion
of
thousands
.
And
Luther
you
know
he
stood
against
all
the
world
almost
.
Yea
and
though
this
one
man
may
be
but
a
private
man
,
a
weake
man
.
God
may
blesse
that
which
he
saith
sometimes
more
then
that
which
more
learned
men
shall
say
.
I
remember
I
have
read
in
the
Centuries
this
Story
:
A
company
of
Bishops
being
met
together
,
there
was
a
Phylosopher
that
stood
out
against
the
Christian
Religion
,
and
so
reasoned
against
them
all
,
that
be
seemed
to
have
the
better
of
it
:
amongst
them
there
was
one
,
a
very
godly
and
holy
man
,
but
a
very
weak
man
;
he
seeing
the
Cause
of
God
like
〈◊〉
suffer
,
desired
leave
to
speak
and
encounter
with
this
Phylosopher
;
all
the
rest
being
troubled
at
it
,
thinking
that
Gods
Cause
would
suffer
more
by
him
,
knowing
he
was
a
very
weak
man
,
but
yet
knowing
withall
that
hee
was
a
very
holy
man
,
I
remember
Oecolampadius
hath
such
an
expression
as
this
,
saith
hee
,
[
*
](A30572-e34100-b)
*
Conte●●
neretur
eccl●siae
Christi
,
sivel
vnum
puellum
ejus
divino
Spiritu
lequentem
non
audiremus
,
etiamsi
totus
orbis
illi
reclamet
.
Christ
should
be
contemned
and
dishoncured
,
if
we
should
not
heare
,
were
it
but
a
child
speaking
with
his
Spirit
,
though
all
the
world
should
be
against
it
.
And
in
Esay
.
11.
6.
there
is
a
promise
that
in
the
times
of
the
Gospel
,
the
spirits
of
men
should
be
so
brought
down
,
that
they
should
not
stand
upon
their
greatnesse
and
learning
,
but
the
Text
saith
,
A
child
should
leade
them
;
that
is
,
the
humble
temper
that
God
would
have
under
the
Gospell
.
But
it
may
be
said
,
Will
not
this
argue
self-conceit
?
What
,
for
one
man
,
a
private
man
to
plead
with
so
many
,
with
a
Church
?
it
is
a
signe
that
such
a
one
is
very
well
opinionated
of
himself
,
that
should
think
that
what
he
apprehendeth
should
be
sufficient
to
stand
against
the
apprehension
of
so
many
learned
and
godly
men
as
are
in
the
Church
.
How
can
this
be
freed
from
arrogancy
and
proud
conceitednesse
.
I
answer
,
Not
so
,
it
may
be
conscience
,
and
not
self-conceit
,
for
the
rule
of
conscience
is
not
the
abilities
,
How
will
that
appeare
?
Thus.
For
a
private
man
when
he
sees
the
truth
of
God
to
suffer
,
certainly
if
he
be
an
humble
and
an
ingengous
spirit
,
it
cannot
but
be
exceeding
grievous
unto
him
to
think
,
that
he
must
contest
with
such
a
multitude
of
able
and
Godly
men
,
Now
if
such
an
one
carry
it
humbly
and
quietly
,
certainly
he
is
rather
to
be
accounted
a
self-denying
man
in
it
;
for
it
is
a
very
hard
taske
.
Whereas
on
the
other
side
,
self-love
is
more
like
to
think
thus
;
It
is
true
,
these
things
are
right
,
I
see
they
are
not
according
to
the
truth
of
God
.
Conscience
indeed
would
have
me
speak
,
but
I
shall
trouble
my self
,
and
what
will
they
think
of
me
on
the
other
side
,
where
there
are
so
many
able
and
godly
men
?
surely
I
shall
be
thought
a
conceited
fool
,
and
therefore
I
were
as
good
hold
my
peace
,
and
sleepe
in
a
whole
skin
,
and
be
quiet
.
Thus
because
they
have
so
much
self-respect
,
and
love
their
own
quiet
,
and
cannot
endure
to
suffer
any
trouble
,
they
will
leave
the
truth
to
suffer
,
and
their
consciences
to
be
pleading
with
in
against
themselves
;
rather
then
thus
to
plead
for
the
cause
of
God
.
Certainly
they
that
are
charitable
should
rather
take
things
in
the
better
part
then
in
the
evill
.
It
is
true
,
it
is
possible
that
men
may
through
pride
of
spirit
be
pleading
with
others
(
I
shall
speak
a
word
of
that
by
and
by
)
but
yet
you
may
perceive
it
in
the
carriage
of
such
a
one
,
in
the
generall
course
of
his
way
.
Now
if
in
the
generall
course
of
the
way
of
a
man
,
hee
doth
carry
himselfe
humbly
and
submissively
,
that
you
see
him
yeeldable
as
much
as
ever
he
can
in
all
lawfull
things
,
and
then
when
he
commeth
to
plead
against
an
evil
he
is
not
suddain
,
he
is
not
rash
,
and
he
pleads
not
against
every
light
evil
neither
,
but
when
he
comes
he
comes
with
a
great
deale
of
trouble
in
his
spirit
,
and
carrieth
it
with
all
quietnesse
and
humility
,
It
is
your
rigidnesse
,
and
that
spirit
which
doth
not
beseeme
a
Christian
,
that
is
not
the
spirit
of
Christ
in
this
thing
,
for
to
judge
of
this
to
be
pride
.
For
certainly
under
this
false
judge
ment
the
cause
of
God
hath
suffered
exceeding
much
.
To
that
I
answer
.
Again
perhaps
though
they
may
be
moreable
in
most
things
,
yet
in
some
one
God
may
leave
them
.
I
beseech
you
consider
of
this
,
it
is
very
usefull
.
Men
must
not
think
that
God
doth
dispence
the
knowledge
of
his
truth
alwayes
according
to
natural
〈…〉
.
For
want
of
this
consideration
many
are
led
into
much
evill
.
For
thus
they
think
with
themselves
,
If
a
man
have
more
abilities
to
understand
natural
things
then
others
have
,
therefore
he
must
needs
have
more
abilities
to
understand
spirituall
things
then
others
have
.
There
is
a
mistake
in
this
.
A
great
learned
man
that
hath
great
abilities
,
understands
the
rules
of
nature
,
yet
a
poor
weake
man
may
have
the
mind
of
Christ
more
then
he
hath
.
For
the
promise
is
to
them
that
feare
God
.
Psal.
25.
14.
The
secret
of
the
Lord
is
with
them
that
feare
him
.
It
may
be
another
man
hath
more
abilities
,
but
this
spirit
may
be
more
soild
,
may
be
more
distempered
then
the
poor
weake
mans
.
I
thanke
thee
,
O
Father
,
Lord
of
heaven
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
unto
babes
;
even
so
Father
,
for
it
seemed
good
in
thy
sight
.
If
multitudes
had
beene
an
argument
against
the
truth
,
then
in
the
Primitive
times
,
when
Christian
Religion
began
,
certainly
very
few
should
have
followed
JESUS
CHRIST
.
Yea
,
and
there
is
not
more
disadvantage
and
disproportion
between
one
or
two
private
members
of
a
Church
and
the
whole
Church
,
then
there
was
at
that
time
disadvantage
and
disproportion
between
the
whole
Church
then
and
all
the
world
.
And
if
we
mark
Saint
Iohn
,
We
know
(
saith
he
)
that
we
are
of
God
,
and
that
the
whole
world
lyeth
in
wickednesse
.
We
know
.
What
a
singular
spirit
was
here
?
here
was
singularity
indeed
,
if
you
talke
of
singularity
;
you
are
afraid
you
should
be
counted
self-conceited
,
and
singular
in
differing
from
others
.
We
know
that
we
are
of
God
,
and
that
the
whole
world
lyes
in
wickednesse
.
Thus
we
see
the
thing
a
little
cleared
,
as
this
point
had
need
be
,
but
we
have
not
done
with
it
,
we
must
not
let
it
go
so
.
There
must
be
some
rules
given
for
this
,
or
otherwise
we
should
wrong
the
point
in
naming
it
.
Christians
may
plead
,
private
members
may
plead
with
their
Mother
,
yet
they
must
observe
these
rules
.
First
.
Love
covereth
a
multitude
of
infirmi●ies
;
We
must
not
stand
pleading
for
every
infirmity
with
our
brother
,
But
if
there
be
that
which
is
notorious
,
or
if
I
be
called
unto
it
,
that
I
cannot
have
communion
with
them
,
but
in
my
communication
with
them
,
I
shall
be
wrapped
up
in
the
guilt
except
I
testifie
the
truth
.
Certainly
then
I
am
bound
to
plead
,
The
second
rule
is
,
Thirdly
,
It
must
be
so
as
you
must
manifest
all
due
respect
to
that
society
you
are
of
,
Fourthly
,
You
must
do
it
in
a
very
peaceable
way
,
so
as
to
manifest
that
you
desire
peace
,
and
not
to
be
the
least
disturbance
to
the
peace
of
the
Church
,
but
that
the
peace
of
it
is
deare
&
precious
to
you
.
Therefore
when
you
have
witnessed
the
truth
and
discharged
your
conscience
in
it
,
you
must
be
then
content
to
sit
down
quiet
,
for
so
the
rule
is
,
That
the
spirits
of
the
Prophets
must
be
subject
to
the
Prophets
,
in
that
case
:
But
if
it
should
prove
that
the
Church
should
continue
,
if
the
evill
be
notorious
and
great
as
requires
departing
,
and
the
Church
after
all
means
used
&
all
patience
should
continue
in
it
,
in
such
a
case
,
you
may
desire
to
be
dismissed
from
it
and
depart
.
But
in
as
peaceable
a
way
as
possibly
can
be
,
yet
continuing
in
due
respect
unto
the
Church
for
all
that
,
though
you
should
depart
,
onely
leaving
your
witnesse
behind
you
.
The
Papists
cry
out
against
us
for
pleading
against
them
,
and
say
it
is
an
ill
bird
that
will
defile
its
own
nest
,
and
they
tell
us
the
curse
of
Cham
is
upon
us
for
discovering
our
parents
nakednesse
.
They
are
to
know
this
,
that
there
is
more
liberty
for
a
member
of
a
Church
to
plead
with
a
Church
then
for
a
childe
to
pleade
with
his
parent
.
Though
there
be
liberty
for
a
child
,
yet
there
is
more
liberty
for
the
member
of
a
Church
.
For
a
parent
though
he
should
be
never
so
evil
,
yet
hee
doth
not
lose
his
right
over
his
childe
.
Though
your
parents
should
be
very
wicked
,
yet
know
,
that
their
wickednesse
doth
not
discharge
you
of
your
duty
;
that
all
children
should
take
notice
of
But
a
Church
may
so
fall
off
from
God
,
as
the
members
of
it
may
be
free
from
their
duty
to
it
,
and
therefore
may
have
more
liberty
to
plead
then
a
child
with
his
parent
.
That
but
onely
in
answer
to
them
.
And
certainly
so
far
have
they
fallen
from
God
,
as
they
have
discharged
those
that
plead
against
them
.
Well
but
if
a
member
,
a
particular
may
plead
with
a
Church
,
a
whole
Church
,
Colos.
4.
17.
Say
to
Archippus
,
look
to
thy
Ministry
,
It
is
an
Exhortation
to
all
the
Church
to
say
to
Archippus
and
admonish
him
to
looke
to
his
Ministry
.
For
though
the
officer
of
a
Church
be
nearer
to
Christ
the
head
(
of
which
you
heard
before
)
then
other
members
are
,
as
the
Arme
is
nearer
the
head
then
the
hand
;
yet
if
the
arme
shall
send
forth
any
thing
to
the
hand
that
it
hath
not
from
the
head
(
as
in
a
flux
of
putrid
humours
that
resteth
in
the
arme
)
then
it
would
be
the
strength
of
the
hand
to
resist
those
ill
humours
that
the
arme
sends
forth
.
So
if
any
Officer
of
the
Church
shall
send
forth
that
which
he
did
not
receive
from
the
head
,
to
any
Member
,
but
some
putrid
humour
of
his
own
,
It
is
the
virtue
of
that
Member
to
resist
the
receiving
of
any
such
humour
.
Certainly
it
is
the
pride
of
many
that
thinke
it
scorne
for
any
private
people
any
way
to
have
to
do
with
them
.
It
is
I
say
a
pride
in
men
which
thorough
want
of
that
right
order
that
should
be
in
all
Churches
is
growen
to
that
height
,
that
those
that
take
to
themselves
as
proper
the
name
of
Clergy
,
they
think
it
such
a
dishonor
to
them
for
any
other
that
is
not
a
Clergy-man
(
as
they
speak
)
to
speak
to
them
or
admonish
them
of
any
thing
,
or
to
reason
with
them
about
any
thing
,
or
when
they
have
preached
,
to
come
to
them
for
further
satisfaction
in
somewhat
that
they
have
delivered
,
or
if
they
be
negligent
in
their
duty
,
to
tell
them
of
it
though
never
so
submissively
&
meekly
,
their
pride
makes
them
rise
so
high
.
And
for
that
observe
,
because
they
do
it
upon
that
ground
that
they
are
the
Clergie
,
which
signifies
Gods
inheritance
and
Gods
lot
,
and
so
contemning
others
as
inferiour
.
You
shall
find
in
Scripture
the
people
are
called
Clergy
in
distinction
from
the
Ministers
,
and
never
the
Ministers
in
the
New
Testament
from
the
people
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
attributed
to
them
to
my
remembrance
,
but
I
am
sure
it
is
attributed
to
the
Congregation
,
to
the
private
members
by
way
of
distinction
from
them
.
That
you
shall
see
in
1
Pet.
5.
3.
Be
not
Lords
over
Gods
inheritance
.
Doe
not
Lord
it
over
Gods
Clergy
,
over
Gods
Lot
,
so
the
words
are
,
Now
in
that
he
saith
do
not
Lord
it
,
certainly
that
is
spoken
to
the
Officers
of
the
Church
,
and
they
must
not
Lord
it
over
Gods
inheritance
,
that
is
,
over
Gods
Clergy
,
for
so
I
say
the
words
are
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
therefore
,
from
whence
Clergy
commeth
,
is
you
see
attributed
to
the
people
.
And
we
shall
find
in
Scripture
,
Acts
18.
25.
that
Apollos
an
Eloquent
man
and
mighty
in
the
Scriptures
,
and
a
man
of
a
fervent
spirit
,
yet
the
Text
saith
,
that
Aquila
and
Priscilla
,
that
were
private
people
,
tooke
him
unto
them
and
expounded
to
him
the
way
of
God
more
perfectly
.
Where
have
you
an
Apollos
now
,
an
Eloquent
man
,
a
Scholler
,
a
great
Clergy
man
,
but
would
scorne
and
contemne
that
a
poore
man
and
his
wife
should
take
him
home
&
instruct
him
in
the
way
of
God
more
perfectly
?
Yet
Apollos
an
Eloquent
man
&
mighty
in
the
Scriptures
tooke
it
well
and
was
willing
to
receive
further
instruction
from
these
people
:
And
we
finde
Cant.
5.
that
in
the
time
of
reformation
of
the
Church
,
the
Church
went
to
the
watch-men
,
the
watch-men
beate
her
,
shee
had
more
reliefe
from
the
daughters
of
Jerusalem
then
from
them
.
But
we
must
not
leave
this
so
neither
.
It
is
true
,
there
may
be
a
notorious
abuse
of
both
these
,
and
it
is
exceeding
hard
for
a
people
to
understand
their
liberty
without
abusing
of
it
,
Rehuke
not
an
Elder
,
(
1
Tim.
5.
1.
)
but
intreate
him
as
a
Father
,
do
not
you
think
presently
that
because
you
may
pleade
with
them
,
that
Gods
cause
may
not
suffer
by
your
silence
;
that
therefore
you
may
rebuke
them
in
an
undecent
and
unseemly
manner
.
You
may
indeed
in
an
humble
way
goe
as
acknowledging
the
distance
betwixt
you
and
him
,
hee
being
an
Officer
,
and
so
inEreat
him
as
a
Father
.
Doe
many
of
you
so
when
you
go
and
reason
the
case
with
a
Minister
,
whom
you
your selves
will
acknowledge
to
be
Officers
of
Christ
,
yet
it
may
be
sometime
through
bitternesse
of
spirit
you
will
be
casting
them
off
from
being
Officers
of
Christ
before
you
have
sufficient
warrant
for
it
:
and
therefore
the
Apostle
saith
in
the
same
Chapter
ver.
19.
Against
an
Elder
receive
not
an
accusation
but
before
two
or
three
witnesses
;
Marke
,
you
must
not
receive
an
accusation
,
much
lesse
a
condemnation
,
for
the
credit
and
honour
of
the
Ministers
of
Christ
are
very
deare
and
precious
unto
him
,
therefore
take
heed
how
through
a
violent
and
turbulent
spirit
you
cast
any
dishonour
upon
those
that
Christ
hath
set
over
you
.
Thus
I
have
indeavoured
to
discover
the
truth
unto
you
,
and
so
limited
as
I
hope
it
may
be
for
edification
,
and
not
for
hurt
at
all
to
any
.
Pleade
with
your
Mother
.
But
what
is
this
pleading
?
She
is
not
my
wife
,
neither
am
I
her
Husband
.
It
hath
much
bitternesse
in
it
indeed
if
it
be
considered
of
,
yet
it
is
in
as
faire
termes
as
can
be
set
out
.
Shee
is
not
my
wife
.
He
doth
not
bid
them
say
to
their
mother
she
is
a
whore
,
she
is
not
my
wife
.
You
will
say
,
why
?
what
difference
is
there
between
her
not
being
his
wife
and
her
being
a
whore
?
May
we
not
call
things
as
they
are
?
It
is
true
,
●●ee
is
not
my
wife
.
For
that
point
,
that
a
people
that
have
been
Gods
people
,
may
prove
not
not
to
be
Gods
people
,
that
we
have
already
met
withal
in
the
former
Chapter
.
We
shall
not
speak
of
it
as
then
we
did
.
Onely
now
wee
have
it
more
fully
,
that
a
Church
may
come
to
be
un-churched
.
Here
is
a
difficult
case
,
that
is
,
when
a
Church
may
come
not
to
be
a
Church
.
It
is
through
Gods
providence
more
then
I
did
make
account
of
when
I
began
this
Prophesie
of
Hosea
,
though
I
had
spent
some
time
in
it
before
,
yet
little
thought
to
have
met
with
so
many
things
so
fully
presented
to
me
as
I
have
found
,
that
doth
so
neerly
concerne
us
and
the
times
.
I
would
not
violently
draw
on
any
thing
but
what
is
so
presented
to
us
,
as
that
I
should
be
injurous
to
the
Scripture
and
to
you
not
to
take
notice
of
it
:
We
have
already
met
with
as
tickle
points
as
can
be
almost
,
and
this
also
is
exceeding
difficult
.
I
desire
in
this
to
go
as
I
have
done
,
your
own
consciences
witnessing
with
me
as
in
the
other
,
without
the
least
spirit
of
contention
and
division
,
or
medling
with
controversies
,
but
laying
the
truth
in
the
principles
of
it
plaine
before
you
.
When
may
a
Church
come
to
this
,
that
had
God
before
to
be
her
Husband
,
now
not
to
have
God
to
her
Husband
.
I
confesse
for
the
Church
of
the
Jews
I
cannot
finde
any
thing
to
pitch
upon
certainly
when
they
did
cease
to
be
a
Church
but
onely
this
;
Where
is
your
bill
of
Divorce
,
saith
God
?
It
is
true
you
have
deserved
it
,
but
where
is
it
?
I
have
not
given
you
a
bill
of
Divorce
,
therefore
they
were
a
Church
.
But
for
the
time
of
the
Gospel
this
I
think
may
very
safely
be
asserted
,
that
so
long
as
there
is
a
Communion
of
Saints
imbodied
,
holding
forth
the
profession
of
all
fundamental
truths
,
and
joyning
in
all
Ordinances
,
so
far
as
they
are
convinced
,
so
long
there
is
a
Church
.
Any
communion
of
Saints
imbodyed
,
holding
forth
the
profession
of
all
fundamentall
truths
,
and
are
willing
to
set
up
ordinances
so
far
as
they
know
to
be
Gods
mind
they
should
set
them
up
,
But
thus
.
Though
it
be
a
true
Church
of
Christ
,
yet
it
may
be
such
a
Church
,
that
perhaps
you
,
nor
I
,
nor
another
cannot
have
communion
withall
.
You
will
say
,
So
far
communion
we
may
have
as
to
acknowledge
it
to
be
a
Church
,
and
to
have
communion
in
some
duties
,
but
it
may
be
a
true
Church
of
Christ
,
and
I
may
acknowledge
it
so
,
&
yet
not
have
communion
in
all
Ordinances
.
In
what
cases
may
that
be
?
First
,
If
this
Church
shall
so
mingle
any
Ordinance
,
any
work
of
their
publique
communion
,
as
I
for
the
present
cannot
joine
without
contradicting
guilt
upon
me
,
Yea
secondly
,
If
a
Church
shall
require
me
to
yeeld
in
my
judgement
,
and
subscribe
to
such
and
such
things
that
I
cannot
satisfie
my
conscience
in
,
they
put
me
off
communion
with
them
,
it
is
not
my
fault
,
but
they
violently
keep
me
off
.
That
is
a
second
case
.
Thirdly
,
When
they
shall
not
suffer
me
to
do
the
duty
that
God
requires
of
me
,
I
cannot
have
communion
with
them
there
neither
,
because
if
I
should
joine
with
them
,
not
doing
my
duty
which
my
conscience
tells
me
I
am
bound
to
doe
,
I
thereby
contract
guilt
.
Nay
further
,
A
man
may
be
of
a
Church
,
and
perhaps
they
may
not
be
so
ill
,
but
it
may
be
lawfull
to
have
communion
with
them
in
many
ordinances
,
and
yet
for
those
that
are
free
,
First
,
when
I
cannot
enjoy
all
Ordinances
with
them
,
but
God
openeth
a
door
to
another
place
where
I
may
have
communion
in
all
Ordinances
,
I
may
receive
Sacraments
with
them
upon
occasion
,
and
yet
not
be
constantly
with
them
as
a
member
of
that
Church
.
It
is
true
,
if
God
did
shut
the
door
that
I
could
not
enjoy
all
Ordinances
any
where
,
then
it
were
better
to
joine
with
a
Church
that
hath
not
all
,
though
I
doe
but
en
joy
some
.
Secondly
,
when
God
offereth
〈◊〉
else
where
that
I
may
enjoy
the
Ordinances
with
more
power
and
pu●●
,
and
with
more
freedom
of
spirit
,
and
〈…〉
(
I
suppose
one
to
〈◊〉
and
not
to
be
tied
)
then
if
there
be
nothing
but
outward
accommodations
that
shall
cast
the
ballance
on
the
one
hand
,
and
the
purity
and
power
of
the
Ordinances
on
the
other
,
if
I
shall
rather
chuse
the
one
then
the
other
,
it
will
be
apparant
that
I
love
my
body
better
then
my
soule
:
In
this
case
Conscience
biddeth
me
to
shew
more
respect
to
my
soul
then
my
bodie
.
This
can
be
no
controversie
,
for
it
is
generally
acknowledged
by
all
that
if
one
will
but
remove
his
house
from
one
parish
to
another
,
he
may
go
and
joine
with
that
parish
.
But
that
which
I
affirme
is
not
so
far
as
that
,
I
doe
but
suppose
that
a
Man
is
free
and
not
yet
actually
joined
,
he
is
then
if
he
be
free
to
regard
more
the
puritie
and
power
of
the
Ordinances
then
outward
accomodations
.
Let
her
therefore
put
away
her
whoredoms
.
The
end
of
all
pleading
and
exhortation
,
Plead
with
her
;
to
what
end
?
Let
her
put
away
her
whore
domes
.
Plead
with
her
that
she
may
reforme
,
●oe
not
plead
for
contentions
sake
.
There
are
many
Men
that
will
rebuke
others
,
and
plead
with
others
,
but
what
for
?
meerly
in
a
spirit
of
contention
,
meerely
that
they
may
brave
it
over
them
,
that
they
may
upbraid
them
,
shame
them
,
and
not
out
of
love
to
reforme
them
,
they
care
not
whether
they
reforme
or
not
;
But
how
will
you
know
that
?
how
can
you
know
a
Mans
heart
?
Thus.
You
shall
know
that
Men
come
not
to
plead
for
reformation
but
for
contention
,
first
,
if
they
rather
make
it
appeare
that
they
are
glad
of
the
sinnes
of
their
brethren
and
doe
not
grieve
for
them
.
You
shall
have
many
a
Man
come
in
a
fury
and
rage
to
rebuke
Men
they
have
advantage
against
,
You
should
have
mourned
that
such
a
one
should
be
taken
away
from
you
,
saith
the
Apostle
to
the
Corinths
.
You
should
mourne
at
your
very
heatts
that
Church
or
the
Member
of
it
hath
offended
.
Secondly
,
When
Men
are
partiall
in
their
pleading
,
when
they
will
rebuke
others
and
that
sharply
too
that
are
afar
off
,
but
such
as
are
neere
to
them
they
are
carelesse
of
.
Ezek.
18.
32.
Turne
yee
,
turne
yee
that
ye
may
not
dye
;
(
say
your
bookes
there
)
turne
your selves
and
live
.
Now
the
word
is
Reverti
facite
,
Hiphil
,
Doe
you
make
to
returne
,
and
so
it
may
well
be
read
.
So
Arias
Montanus
reads
it
,
make
others
to
returne
.
You
must
plead
so
as
to
desire
reformation
,
not
that
you
may
get
the
victorie
and
have
the
better
of
it
by
your
pleading
,
but
with
bowels
of
compassion
to
seeke
Reformation
you
must
not
cut
as
an
enemie
to
conquer
,
but
as
a
Chirurgian
to
heale
:
Therefore
before
you
goe
to
rebuke
and
to
plead
you
must
goe
to
prayer
,
that
God
would
blesse
your
rebuking
,
and
your
exhortation
to
your
brethren
,
and
when
you
have
done
pray
againe
to
God
for
a
blessing
upon
it
.
And
look
after
your
reprehensions
,
and
see
what
becometh
of
them
;
and
if
they
doe
not
prosper
to
Reformation
,
then
mourn
,
and
crie
to
God
for
your
brethren
;
and
if
it
do
prosper
,
then
blesse
God
that
you
have
converted
a
soule
.
Thus
it
was
with
the
Tribes
on
this
side
Jordan
,
when
they
pleaded
with
the
Tribes
on
the
other
side
Jordan
,
you
shall
finde
in
the
story
that
when
they
heard
the
answer
of
their
brethren
they
blessed
God
when
they
saw
that
their
brethren
were
free
from
sinne
:
The
Second
Lecture
.
HOSEA
The
latter
part
of
the
second
verse
and
verse
3.
Let
her
therefore
put
away
her
whoredomes
out
of
her
sight
,
and
her
adulteries
from
between
her
breasts
.
Lest
I
strip
her
naked
,
and
set
her
as
in
the
day
wherein
shee
was
borne
,
and
make
her
as
a
wildernesse
,
&c.
PLead
with
your
mother
,
and
plead
so
as
to
tell
her
plainly
that
she
is
no
more
my
wife
,
she
hath
her
bill
of
Divorce
,
shee
is
now
none
of
mine
.
Well
it
seemeth
then
there
is
no
hope
,
no
helpe
,
God
hath
left
us
,
forsaken
us
,
hee
hath
said
we
are
no
more
his
wife
,
wee
have
our
bill
of
divorce
and
we
must
be
gone
.
Not
so
neither
,
but
now
it
followeth
,
Let
her
put
away
from
her
sight
her
whoredomes
,
and
her
adulteries
from
betweeen
her
hreasts
.
Herby
insinuating
at
least
,
that
her
condition
,
yet
notwithstanding
the
greatnesse
of
her
sin
and
the
fearfulnesse
of
the
threat
,
is
not
altogether
hopelesse
,
but
he
would
have
those
that
plead
with
her
,
yet
to
exhort
her
and
to
bid
her
put
away
her
whoredomes
.
It
is
true
,
when
a
man
puts
away
his
wife
for
whoredom
,
and
giveth
a
bill
of
divorce
,
he
will
never
take
her
againe
,
upon
no
termes
.
Jer.
3.
1.
Will
a
man
when
he
putteth
away
his
wife
,
returne
unto
her
again
?
As
if
he
should
say
,
no
certainly
,
no
man
will
do
it
;
Yet
returne
unto
me
saith
the
Lord
,
and
I
will
receive
you
againe
.
Gods
mercies
are
beyond
mans
.
Here
seemeth
to
be
the
greatest
sin
,
of
Idolatry
and
forsaking
of
God
as
could
be
,
the
most
dreadfull
threatning
,
she
is
not
my
wife
,
shee
is
divorced
from
mee
.
Yet
here
is
insinuated
a
hope
of
mercy
.
I
will
give
you
one
Text
which
is
as
notable
for
this
as
any
I
know
in
the
booke
of
God
,
You
have
forsaken
me
,
&
served
other
gods
.
What
then
?
I
will
deliver
you
no
more
.
I
am
resolved
against
you
now
,
I
have
delivered
you
often
,
but
now
I
will
deliver
you
no
more
;
Go
your
wayes
,
Cry
unto
the
gods
you
have
chosen
,
let
them
deliver
you
in
the
time
,
of
your
tribulation
.
One
would
thinke
this
people
to
be
in
an
ill
case
,
of
whom
God
saith
thus
much
;
For
observe
these
foure
things
here
.
First
,
God
chargeth
them
with
the
greatest
sinne
that
could
be
,
they
had
forsaken
God
and
turned
themselves
idols
.
Secondly
,
This
great
sin
is
aggravated
with
the
most
aggravating
circumstance
almost
that
could
bee
,
implyed
here
,
this
they
had
done
notwithstanding
God
was
wonderfull
mercifull
to
them
,
and
had
often
delivered
them
,
yet
they
had
still
forsaken
him
&
served
other
Gods
.
Thirdly
,
Here
is
one
of
the
most
peremptory
resolutions
against
shewing
mercy
that
we
can
imagine
,
saith
God
,
I
will
deliver
you
no
more
,
now
I
have
delivered
you
so
oft
.
Fourthly
,
Here
is
a
most
bitter
Sarcasme
,
a
biting
,
upbrayding
,
taunting
speech
for
their
serving
other
gods
.
As
if
he
should
say
,
what
doe
you
come
now
?
Now
do
you
cry
&
howle
to
me
now
you
are
in
trouble
,
in
your
prosperity
I
was
no
God
for
you
,
you
le●t
me
then
for
other
gods
,
and
now
I
will
be
no
God
to
you
,
to
other
gods
I
leave
you
,
go
now
and
cry
to
those
other
gods
,
and
see
whether
they
will
help
you
.
Put
these
together
and
one
would
thinke
this
people
were
in
a
hopeless
condition
.
Is
there
any
help
for
this
people
yet
?
Are
they
not
a
lost
people
?
Is
not
repentance
too
late
for
this
people
?
No
,
for
all
this
,
repentance
is
not
too
late
for
such
a
people
as
this
,
for
mark
,
the
Text
saith
in
the
15.
ver.
And
the
children
of
Israel
said
unto
the
Lord
,
we
have
sinned
,
do
thou
unto
us
what
seemeth
good
unto
thee
,
and
ver.
16.
They
put
away
their
strange
gods
from
among
them
,
and
served
the
Lord
.
They
do
not
now
lye
downe
sullenly
in
their
sinnes
and
say
,
there
is
no
help
,
therefore
we
were
as
good
go
on
in
our
sinfull
wayes
,
but
they
venture
to
put
away
their
strange
gods
,
and
crye
unto
the
Lord
,
and
tell
him
that
they
had
sinned
.
What
then
?
the
Text
saith
,
The
soul
of
the
Lord
was
grieved
for
the
misery
of
Israel
.
Though
he
had
thus
pronounced
against
them
,
yet
his
soule
was
grieved
for
them
,
they
were
not
the
same
they
were
before
.
It
is
true
,
I
will
deliver
you
no
more
,
you
impenitent
ones
,
I
will
deliver
you
no
more
,
but
God
did
not
say
he
would
not
give
them
repentance
;
but
when
they
had
put
away
their
strange
gods
,
though
they
had
grieved
Gods
Spirit
with
their
sinnes
,
yet
God
was
grieved
for
their
affliction
now
,
and
though
God
had
thus
threatned
them
,
yet
his
bowells
now
do
yerne
towards
them
,
and
hee
comes
in
again
with
mercie
;
and
subdues
their
enemies
under
them
,
the
children
of
Ammon
were
conquered
,
and
God
gives
them
twenty
of
their
Cities
,
as
Chap.
11.
33.
God
never
threatneth
any
people
,
but
the
condition
of
mercie
upon
repentance
,
it
is
either
expressed
,
or
implyed
.
It
is
therefore
the
frowardness
and
the
fulness
of
the
hearts
of
sinners
,
to
give
over
all
upon
the
thought
of
the
greatness
of
their
sins
,
or
the
severity
of
Gods
threatning
against
them
,
O
no
,
you
great
sinners
,
that
have
beene
guilty
of
many
horrible
sins
,
come
in
and
repent
,
I
may
say
to
you
as
Secaniah
did
to
the
people
in
another
case
,
of
a
grievous
sin
,
Ezra
.
10.
2.
There
is
hope
in
Israel
concerning
this
thing
.
It
is
the
cavill
of
many
carnal
hearts
against
many
faithfull
and
Zealons
Ministers
,
that
they
do
nothing
but
preach
judgement
,
and
they
threaten
damnation
,
and
say
people
shall
be
damned
,
and
go
to
hell
,
aud
the
like
.
This
they
speak
against
them
,
not
mentioning
at
all
the
conditions
upon
which
damnation
and
hell
is
threatned
.
Certainly
there
can
scarce
a
Minister
in
the
world
be
found
that
threatneth
damnation
or
hell
absolutely
,
but
upon
those
termes
of
impenitency
.
I
will
give
you
one
Scripture
to
shew
you
the
most
absurd
perverse
spirits
of
men
in
this
kinde
,
how
they
will
take
a
piece
of
the
words
of
the
Prophets
and
separate
the
threatning
from
the
condition
,
on
purpose
that
they
may
cavill
at
the
word
,
it
is
in
Jer.
26.
4.
saith
God
to
the
Prophet
there
,
Thou
shalt
say
to
them
,
Thus
saith
the
Lord
,
If
you
will
not
hearken
to
me
to
walke
in
my
Law
which
I
have
set
before
you
,
●o
hearken
to
the
words
of
my
servants
the
Prophets
whom
I
sent
unto
you
;
then
will
I
make
this
house
like
Shiloh
,
and
will
make
their
Citie
a
curse
to
all
the
nations
of
the
earth
.
See
how
fairely
the
words
of
the
Prophet
go
,
If
you
will
not
hearken
to
me
to
walke
in
my
lawes
,
and
the
words
of
my
Prophets
whom
I
sent
unto
you
,
then
I
will
do
so
and
so
.
The
Prophet
delivers
his
message
as
faire
as
can
be
.
But
see
now
their
perversnesse
in
the
8.
ver.
It
came
to
passe
that
when
Jeremiah
had
made
an
end
of
speaking
all
that
the
Lord
commanded
him
to
speake
unto
all
the
people
,
that
the
Priests
and
the
Prophets
and
all
the
people
tooke
him
,
saying
,
Thou
shalt
surely
dye
.
What
is
the
matter
?
Why
hast
thou
Prophecyed
in
the
name
of
the
Lord
,
saying
.
This
house
shall
be
like
Shiloh
?
They
leave
out
,
[
if
,
]
whereas
he
said
,
If
you
will
not
return
and
heare
the
words
of
the
Lord
,
this
house
shall
be
as
Shiloh
;
They
come
and
lay
hold
upon
him
with
violence
,
Why
hast
thou
said
this
house
shall
be
like
Shiloh
?
and
leave
out
the
other
.
This
is
the
perverseness
of
the
hearts
of
men
.
Well
then
,
the
conclusion
of
this
Observation
is
this
,
that
the
worst
pleading
against
any
for
their
sinnes
,
it
is
not
to
sinke
the
hearts
in
despaire
,
but
to
turne
their
hearts
towards
God
that
they
may
receive
mercy
;
Let
her
put
away
her
whoredomes
.
Secondly
,
Let
her
put
away
her
whoredomes
.
After
such
a
kinde
of
pleading
that
included
a
most
dreadfull
threatning
in
it
,
She
is
not
my
wife
,
yet
God
exhorteth
.
Hence
the
Observation
is
this
.
While
God
is
pleased
to
speak
to
a
people
and
call
upon
them
,
and
exhort
them
to
turne
unto
him
,
So
long
as
the
King
is
but
speaking
to
a
Traytor
,
especially
giving
of
him
good
counsel
,
Come
we
now
to
the
Exhortation
it selfe
,
Let
her
put
away
her
whoredomes
out
of
her
sight
,
and
her
adulteries
from
betweene
her
breasts
.
It
is
in
the
plurall
number
,
her
whoredomes
,
and
her
adulteries
.
They
were
many
,
shee
must
put
them
away
all
.
If
a
wife
that
hath
been
naught
shall
be
contented
to
forsake
divers
of
her
lovers
and
retain
but
one
there
is
no
reconciliation
,
all
her
adulteries
must
be
put
away
.
But
the
words
are
not
onely
in
the
plurall
number
,
but
those
that
understand
the
Originall
,
well
know
,
that
there
is
somewhat
in
the
words
to
extend
the
signification
beyond
the
plurall
number
,
and
that
is
the
duplication
of
the
radicall
letter
,
in
the
first
word
the
second
radicall
letter
which
is
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
double
,
It
is
the
note
of
Tarnovius
upon
the
place
,
saith
he
,
the
doubling
of
these
radicall
Letters
shew
the
exceeding
multitude
of
those
whordomes
and
adulteries
that
Israel
was
guilty
of
at
this
time
.
And
indeed
when
once
there
is
giving
way
to
superstitious
vanities
there
is
growing
to
notorious
whordomes
and
adulteries
without
measure
,
without
number
,
ubi
sistendum
.
We
never
know
where
to
stop
,
if
once
our
worship
be
corrupted
.
Let
her
put
away
out
of
her
sight
.
The
eye
is
the
receiver
of
much
uncleanness
into
the
heart
,
and
by
it
the
uncleanuess
of
the
heart
is
much
exprest
.
The
Scripture
speakes
of
eies
full
of
adulterie
,
Let
her
put
her
adulteries
out
of
her
sight
,
let
them
be
abominable
now
in
her
eies
,
those
things
that
before
were
delectable
,
let
them
now
bee
detestable
.
Let
them
cast
away
their
Idols
as
a
filthy
menstruous
cloath
,
and
with
indignation
say
,
get
yee
hence
.
Or
from
before
her
face
,
so
it
is
in
the
Hebrew
,
noting
her
impudency
in
her
idolatry
,
that
it
appeared
in
her
very
face
.
Though
men
at
first
may
be
a
little
wary
,
yet
at
length
they
grow
to
manifest
outwardly
their
Idolatry
in
their
very
face
.
But
what
we
shall
meet
with
afterward
.
And
because
Israel
did
not
according
to
the
exhortation
of
those
that
pleaded
with
her
,
put
thus
her
whordomes
out
of
her
sight
,
God
did
put
Israel
out
of
his
sight
,
for
so
we
have
it
,
2
King
.
17.
22.
23.
The
children
of
Israel
walked
in
all
the
sinnes
of
Jeroboam
which
he
did
,
they
departed
not
from
them
.
Promises
could
not
draw
them
,
threatnings
could
not
derer
them
.
Vntill
the
Lord
removed
Israel
out
of
his
sight
.
They
might
have
prevented
this
;
if
they
had
put
their
whoredomes
out
of
their
sight
,
God
would
never
have
put
them
out
of
his
sight
.
And
from
betweene
her
breasts
.
Whores
use
to
discover
their
filthyness
much
in
their
breasts
,
either
in
the
nakedness
of
their
breasts
,
or
in
those
ornaments
they
hung
about
their
breasts
,
Tertul.
de
hab
.
mul.
c.
4.
as
they
were
wont
to
do
in
those
Countreys
,
for
the
int●sing
of
their
lovers
.
Her
breasts
.
Hypocrates
sayes
there
are
veins
that
goe
from
the
belly
to
the
breasts
,
and
that
is
the
reason
he
gives
of
the
temptation
to
lust
that
is
in
the
breasts
.
The
whoredomes
of
the
breasts
in
the
nakednesse
of
them
hath
been
condemned
,
not
onely
in
the
Churches
of
God
,
but
amongst
the
heathen
.
Terrulian
in
his
book
de
habitu
muliebri
hath
this
expression
:
Women
adorne
themselves
immoderately
with
gold
,
and
silver
,
and
precious
apparell
,
this
is
,
saith
hee
,
crimen
ambitionis
,
the
sin
of
ambition
;
but
for
them
to
seek
to
adorne
themselves
solicitously
carefull
about
their
haire
,
and
their
skin
,
and
those
parts
that
draw
the
eyes
,
this
is
crimen
prostitutionis
,
it
is
the
sinnne
of
a
prostituted
whore
so
to
doe
.
Yea
besides
,
Tertullian
in
another
book
of
his
,
De
velandis
verginibus
,
brings
the
Heathen
,
rebuking
Christian
women
in
those
times
:
The
very
women
of
Arabia
,
Let
her
put
away
her
whordoms
out
of
her
sight
,
and
her
adulteries
from
between
her
breasts
.
That
which
is
intended
especially
here
,
is
,
that
they
should
not
be
content
meerly
with
change
of
their
hearts
,
to
say
,
Well
,
we
will
acknowledge
the
Lord
to
be
the
true
God
,
and
our
hearts
shall
wholly
trust
in
him
,
but
for
these
externall
things
what
great
matter
is
there
in
them
?
Oh
no
,
they
must
abstaine
from
all
appearance
of
evill
;
from
the
badges
of
Idolatry
,
there
must
not
be
so
much
as
the
garbe
and
dresse
of
a
whore
upon
them
,
they
must
take
away
their
adulteries
from
betweene
their
breasts
.
The
breasts
of
the
Church
are
the
Ordinances
that
are
there
,
for
out
of
them
do
the
Saints
suck
sweetness
and
spirituall
nourishment
.
So
they
are
called
in
Isa.
66.
11.
That
you
may
suck
and
be
satisfied
with
the
breasts
of
consolation
.
Now
certainly
it
is
an
evill
thing
for
any
thing
that
is
whorish
to
be
upon
the
breasts
,
to
be
in
the
Ordinances
of
the
Church
,
to
thinke
to
adorne
them
withall
as
whores
do
their
breasts
.
No
,
the
breasts
are
so
neare
the
heart
that
it
is
pitty
any
thing
should
be
upon
them
but
Christ
himselfe
;
it
is
most
fit
that
he
should
lye
there
.
Cant.
1.
13.
A
bundle
of
myrrhe
is
my
wel-beloved
unto
me
,
he
shall
lye
all
night
between
my
breasts
,
Myrrhe
we
know
is
a
bitter
thing
,
but
though
Christ
were
as
a
bundle
of
myrrhe
,
and
brought
many
afflictions
that
adde
bitternesse
to
the
flesh
,
yet
the
Church
would
have
Christ
to
lye
between
her
breasts
and
she
would
rejoyce
in
Christ
,
Christ
was
sweet
to
the
Church
though
with
afflictions
,
As
a
bundle
of
myrrhe
is
my
wel-beloved
.
So
many
faithfull
Ministers
of
God
have
been
contented
,
yea
joyfull
to
keep
Christ
between
their
breasts
,
and
in
the
Ordinances
,
though
as
a
bundle
of
myrrhe
,
though
hee
hath
brought
some
afflictions
to
them
,
yet
rather
then
they
would
endure
any
expression
of
that
which
is
whorish
upon
the
breasts
of
the
Church
,
I
finde
another
reading
of
the
words
in
the
Septuagint
Translation
.
Whereas
we
reade
it
,
Let
her
take
away
her
whoredoms
from
her
sight
,
I
finde
that
they
reade
it
as
a
speech
of
God
,
I
will
take
away
her
whoredoms
from
my
face
.
And
Ciryl
reading
the
words
according
to
the
70.
hee
hath
an
excellent
note
from
thence
.
God
(
saith
he
)
threatneth
that
he
will
take
away
her
whoredomes
from
his
face
;
as
when
a
member
of
a
body
is
so
putrified
that
it
cannot
be
cured
by
salves
and
medicynes
,
it
is
cut
off
,
and
so
the
disease
commeth
to
be
cured
:
so
God
laboureth
to
cure
the
people
of
Israel
by
admonitions
,
by
exhortations
,
by
threatnings
,
by
promises
of
mercy
,
and
when
all
would
not
do
,
then
he
threatneth
to
cure
them
by
another
way
,
that
is
,
by
cutting
them
off
by
the
Assyrians
;
I
will
send
an
enemy
against
them
and
he
shall
take
them
out
of
their
owne
land
,
and
carry
them
into
a
strange
land
,
&
then
they
shal
be
farre
enough
from
their
calves
,
far
enough
from
Dan
and
Bethel
,
so
I
will
take
their
whoredomes
from
before
my
face
.
Thus
many
times
doth
God
take
away
the
sinnes
of
a
people
or
of
a
particular
person
from
before
his
face
.
As
for
instance
,
Thou
drunkard
,
thou
unclean
person
,
thou
hast
had
exhortations
,
threatnings
,
many
mercifull
expressions
from
God
toward
thee
from
thy
sinnes
,
to
take
away
thy
sinnes
from
thee
;
that
will
not
do
;
God
commeth
with
some
noysome
vile
disease
upon
thy
body
that
thou
shalt
not
be
able
to
act
thy
sinne
any
more
,
and
God
takes
away
the
act
of
thy
sinne
at
least
that
way
in
such
a
violent
manner
by
his
judgements
:
and
so
sometimes
men
and
women
that
have
estates
,
and
will
be
proud
,
and
vaine
,
and
make
their
estates
the
fuel
of
their
lusts
,
when
the
Word
cannot
take
away
their
sinnes
and
the
expression
of
their
wickednesse
,
God
by
some
violent
judgement
takes
away
their
estates
,
that
they
shall
not
be
able
to
commit
those
sinnes
that
they
did
before
though
they
would
never
so
faine
.
This
is
a
dreadfull
taking
away
of
sin
.
Yea
when
God
shall
come
so
to
take
away
the
sinne
of
men
and
women
as
to
take
away
their
souls
together
with
taking
away
their
sinne
:
for
so
it
is
threatned
,
Job
.
27.
8.
What
is
the
hope
of
the
hypocrite
when
God
taketh
away
his
soul
?
Thou
that
wouldest
not
suffer
the
word
to
take
away
thy
sin
,
thou
must
expect
that
God
wil
take
it
away
another
way
,
even
by
taking
away
thy
soule
.
Ezek.
21.
29.
It
may
be
said
of
some
sinners
as
there
God
threatneth
,
The
time
is
come
(
saith
the
Text
)
when
their
iniquity
shal
have
an
end
.
God
will
suffer
them
to
live
no
longer
to
sin
against
him
:
he
will
take
away
their
sinnes
,
but
so
as
to
take
away
their
soules
,
they
shall
not
sinne
any
more
against
God
in
this
world
.
Lest
I
strip
her
naked
,
and
set
her
as
in
the
day
wherein
she
was
borne
.
There
is
much
in
these
words
,
and
because
they
are
so
exceeding
sutable
unto
us
(
God
still
bringing
points
to
hand
sutable
to
our
times
)
so
long
as
this
is
,
you
must
give
me
liberty
to
insist
a
while
upon
them
,
and
not
runne
over
them
so
fast
as
otherwise
I
would
doe
.
I
must
not
slightly
passe
over
those
truths
that
are
so
cleerly
presented
,
and
so
neerly
concerning
us
.
Lest
I
strip
her
naked
,
&c
,
It
seems
by
this
that
Israel
had
once
been
in
a
very
low
condition
when
she
was
borne
,
a
very
pittifull
estate
.
But
God
had
put
many
ornaments
upon
her
,
and
now
he
threatneth
to
bring
her
again
into
the
same
condition
,
and
to
strip
her
naked
.
In
the
day
wherein
she
was
borne
.
This
I
finde
Interpreters
to
referre
to
divers
conditions
of
Israel
,
but
most
refer
it
to
the
time
of
their
deliverance
out
of
Egypt
:
that
is
called
here
by
God
,
the
day
wherein
she
was
borne
.
We
must
inquire
first
what
was
the
condition
of
Israel
in
the
day
wherein
she
was
borne
.
Secondly
,
what
ornaments
God
had
put
upon
her
afterwards
;
and
then
we
shall
come
to
see
the
strength
of
the
threat
,
that
God
would
strip
her
naked
,
and
set
her
as
in
the
day
wherein
she
was
borne
.
For
the
first
two
we
shall
not
need
to
goe
farre
,
we
have
them
fully
and
most
elegantly
set
out
unto
us
in
Ezek.
16.
That
Chapter
may
be
a
Comment
upon
this
,
what
Israel
was
in
the
day
wherein
she
was
borne
,
and
what
ornaments
God
had
put
upon
her
.
In
the
third
verse
,
Thus
saith
the
Lord
God
unto
Jerusalem
,
Thy
birth
and
thy
nativity
is
of
the
land
of
Canaan
,
thy
father
was
an
Amorite
,
and
thy
mother
an
Hittite
,
ver.
4.
And
as
for
thy
nativity
in
the
day
thou
wast
borne
,
thy
●avill
was
not
cut
,
&c
,
We
must
a
little
open
the
expression
there
,
or
else
wee
cannot
open
this
Text
in
Hosea
.
Thy
father
was
an
Amorite
,
and
thy
mother
an
Hittite
,
When
thou
wert
borne
thou
wert
in
this
condition
.
What
,
their
father
an
Amorite
,
and
their
mother
an
Hittite
,
Abraham
was
their
father
,
and
Sarah
their
mother
;
why
here
an
Amorite
,
and
an
Hittite
?
Secondly
,
Because
there
were
other
nations
besides
Amorites
&
Hittites
,
the●●
were
the
Jebusites
&
the
Perizites
;
why
rather
an
Amorite
&
Hittite
then
a
Jebusite
and
Perizite
?
These
two
questions
must
be
answered
.
First
,
Abraham
was
their
father
,
yet
because
they
were
in
such
a
disposition
,
so
like
to
the
Amorites
and
Hittites
,
John
Baptist
calleth
the
Pharisees
the
viperous
,
the
serpentine
brood
,
so
those
that
are
like
the
devil
are
called
the
Children
of
the
Devil
.
Secondly
,
Why
the
Amorite
and
Hittite
rather
then
others
?
For
the
first
,
the
Amorite
;
because
the
Amorite
was
the
chiefest
of
those
nations
in
Canaan
that
were
driven
out
.
All
the
five
were
called
by
the
name
of
Amorite
:
The
sinnes
of
the
Amorites
are
not
yet
full
.
Secondly
the
Hittite
,
because
they
seemed
to
be
the
vilest
of
the
five
,
and
for
that
,
there
is
a
Text
of
Scripture
that
seemeth
to
infer
so
much
.
Gen.
27.
46.
I
am
weary
of
my
life
(
saith
Rebekah
)
because
of
the
daughters
of
Heth.
She
onely
mentioneth
the
daughters
of
Heth
,
and
those
that
were
now
called
Hittites
were
of
the
daughters
of
Heth
:
And
saith
she
,
What
good
will
my
life
doe
,
if
Jacob
take
a
wife
of
the
daughters
of
Heth
?
Why
,
there
were
other
daughters
besides
them
,
but
those
were
the
vilest
,
therefore
she
onely
mentioneth
them
.
Yea
,
but
what
was
Israel
at
this
time
when
they
were
delivered
out
of
Egypt
(
for
that
is
the
time
wherein
shee
was
borne
that
is
spoken
of
here
)
were
they
in
so
ill
a
condition
,
as
that
their
father
was
an
Amorite
and
their
mother
an
Hittite
at
that
time
?
There
are
two
most
usefull
Observations
that
flow
from
hence
,
before
we
proceed
any
further
in
the
explication
of
the
words
.
Israel
though
they
had
been
400.
years
in
Egypt
under
grievous
afflictions
,
yet
they
continued
exceeding
abominable
and
wicked
.
The
fire
of
their
affliction
did
seeme
to
harden
their
hearts
,
as
much
as
the
fire
of
the
furnace
did
harden
the
bricks
:
Their
hearts
were
clay
,
foule
,
dirty
hearts
,
and
were
hardned
by
their
afflictions
.
And
secondly
,
Oh
the
freenesse
of
Gods
grace
!
God
often
told
them
that
his
grace
was
free
,
Let
us
then
raise
up
our
hearts
and
looke
up
to
the
free
grace
of
God
even
toward
us
.
We
are
vile
,
we
are
wicked
,
mercies
,
christisements
have
hardned
us
;
and
yet
all
this
hindreth
not
the
free
grace
of
God
for
the
deliverance
of
a
people
.
God
hath
begun
in
a
way
of
deliverance
to
us
;
and
when
did
he
begin
it
?
our
father
was
an
Amorite
,
and
our
mother
an
Hittite
,
we
were
then
in
the
very
high
way
towards
Egypt
again
when
God
came
with
his
free
grace
to
deliver
us
.
As
hee
dealt
with
his
own
people
,
so
he
hath
dealt
with
us
,
magnified
be
the
free
grace
of
God
towards
us
an
unworthy
people
.
Further
,
Thy
Navill
was
not
cut
.
That
is
the
expression
how
he
was
in
the
day
wherein
he
was
borne
.
First
,
Thy
navil
was
not
cut
,
what
is
the
meaning
of
that
.
Thy
Navill
was
not
cut
,
The
loathsomenesse
of
their
condition
is
set
out
by
that
.
Naturallists
observe
that
the
nourishment
that
the
childe
hath
from
the
mother
,
it
is
by
the
navill
:
as
afterward
the
childe
sucks
of
the
breasts
and
so
is
battned
,
but
all
the
while
it
is
in
the
wombe
,
it
is
nourished
by
a
string
,
in
the
navill
that
draws
nourishment
from
the
mother
.
Now
Israel
even
when
God
did
deliver
them
from
Egypt
,
had
not
their
navill
cut
,
that
is
,
they
did
even
still
seeme
,
nay
,
not
only
seeme
but
still
they
did
draw
their
nourishment
from
Egypt
;
they
did
batten
themselves
&
suck
out
the
Egyptian
manners
,
and
customes
,
and
superstitions
;
and
in
their
growth
up
they
did
seeme
rather
to
have
their
nourishment
from
Egypt
then
from
God
,
so
God
himselfe
chargeth
them
,
Ezek.
23.
8.
Neither
left
she
her
whoredomes
brought
from
Egypt
,
saith
the
Text
,
her
navill
was
not
cut
,
shee
drew
,
she
sucked
still
the
Egyptian
manners
,
customes
,
and
superstitions
.
It
is
not
thus
in
part
with
us
?
Let
me
a
little
speake
of
this
by
way
of
allusion
at
least
.
Is
our
navill
cut
to
this
very
day
?
It
is
true
,
God
hath
delivered
us
from
Popery
,
from
Egypt
,
as
he
did
Israel
,
but
still
do
not
we
continue
sucking
,
drawing
nourishment
from
our
old
superstitious
wayes
of
Popery
?
we
seeme
to
live
still
upon
them
,
and
to
have
our
hearts
delighting
in
them
.
Oh
how
just
were
it
with
God
to
come
in
a
violent
way
and
cut
our
navill
,
even
by
the
sword
!
it
is
mercy
he
commeth
not
thus
to
cut
it
,
and
so
to
take
from
us
all
those
secret
hankerings
that
wee
have
after
the
old
Egyptian
customes
.
Yet
again
,
seeing
it
is
such
a
full
allusion
,
wee
may
apply
it
to
those
that
seeme
to
have
a
new
birth
to
be
borne
again
,
those
that
seeme
now
to
make
very
faire
profession
of
Religion
,
and
to
forsake
many
evill
wayes
that
formerly
they
have
delighted
in
:
but
yet
their
navill
is
not
cut
neither
;
they
do
secretly
suck
sweetnesse
and
battning
from
their
former
lusts
;
the
curse
of
the
serpent
is
upon
them
,
upon
their
bellies
they
doe
goe
and
dust
they
do
eate
,
their
bellies
do
even
cleave
to
the
dust
.
Neither
wast
thou
washed
in
water
.
This
also
sets
forth
the
wofull
condition
of
Israel
when
he
was
borne
,
he
was
not
washed
.
The
infant
when
it
commeth
first
into
the
world
,
cometh
from
blood
and
filth
in
which
it
was
wrapped
,
that
(
as
Plutarch
saith
)
it
is
rath●r
〈◊〉
a
childe
killed
,
then
a
child
born
:
so
bloody
and
polluted
it
is
,
that
were
it
not
that
there
were
a
natural
affection
stirring
in
parents
,
they
would
even
loath
the
fruit
of
their
wombes
.
It
is
true
,
parents
may
see
that
with
their
bodily
eyes
,
but
there
is
more
polution
in
their
soules
;
they
are
wrapped
up
in
original
sin
and
filth
,
more
then
their
bodyes
are
wrapped
up
in
blood
and
filth
in
the
wombe
.
Therefore
infants
are
washed
,
but
thou
wast
not
washed
,
thou
wast
let
goe
in
thy
filth
.
I
have
read
of
the
Lacedemonians
,
that
when
their
children
were
borne
,
they
used
to
throw
them
into
the
river
,
to
consolidate
their
members
and
parts
of
their
bodies
,
as
they
say
,
to
make
them
strong
,
that
was
the
custome
of
that
barbarous
people
.
Thou
wast
cast
out
in
the
open
field
.
What
is
the
meaning
of
this
?
We
cannot
understand
it
fully
without
examining
what
the
custome
of
the
people
was
in
those
times
.
We
finde
in
Histories
that
the
custome
of
divers
of
the
Heathen
was
,
when
their
children
were
borne
,
to
observe
by
their
countenance
,
by
the
making
of
their
members
,
whether
they
were
like
to
be
usefull
to
the
Commouwealth
or
not
;
and
if
not
like
they
threw
them
away
,
and
if
they
were
like
to
be
usefull
they
nourished
them
up
.
They
nourished
up
no
other
children
but
those
that
they
judged
by
their
countenance
or
making
,
would
do
good
to
the
Common-wealth
:
We
finde
it
in
divers
Histories
.
Strabo
tells
us
that
the
Indians
and
Brachmanes
had
certaine
Judges
appointed
for
that
very
end
;
Various
Histories
telleth
us
of
the
Thebanes
,
that
there
was
an
express
Law
made
among
them
in
these
words
,
That
none
of
them
should
cast
out
their
children
,
noting
thereby
that
it
was
wont
to
be
the
custome
a●●ngst
them
.
Clemens
Romanus
telleth
us
that
indeed
the
Jews
,
as
a
thing
peculiar
to
them
,
amongst
them
the
children
are
not
cast
out
.
So
that
the
holy
Ghost
alludeth
to
the
way
of
the
Gentiles
and
barbarous
people
,
and
telleth
Israel
that
they
were
as
a
childe
cast
out
,
such
a
one
as
the
countenance
and
feature
promised
no
good
,
Thou
wert
cast
out
in
the
open
field
,
because
they
never
hoped
to
have
any
good
of
thee
,
and
indeed
(
as
if
God
should
say
)
if
I
had
regarded
what
I
saw
in
you
,
I
might
have
past
this
judgement
upon
you
too
,
there
was
little
hope
of
good
from
you
.
But
what
though
the
child
be
cast
out
in
the
field
,
yet
there
may
come
some
by
,
accidentally
(
as
Pharaohs
daughter
did
)
that
may
pitty
the
child
,
and
have
compassion
on
it
.
No
(
saith
God
)
thou
wast
not
onely
cast
out
,
but
worse
then
so
,
thou
wast
cast
out
,
and
so
cast
out
as
no
eye
pityed
thee
.
You
have
sometimes
bastards
&
poor
childred
laid
at
your
doors
,
and
left
there
,
some
in
baskets
&
otherways
,
yet
when
you
open
them
&
see
a
child
,
and
a
childe
weeping
,
there
is
some
pity
in
you
,
and
you
will
take
care
some
way
or
other
that
it
may
be
fed
&
brought
up
.
But
saith
God
to
Israel
,
You
were
cast
out
in
the
open
field
,
&
no
eye
pityed
you
,
that
is
,
all
the
heathen
were
against
you
,
and
others
in
the
land
rose
up
against
you
,
Now
see
what
ornaments
God
had
put
upon
them
.
They
were
in
a
sorry
condition
you
see
when
they
were
borne
.
But
marke
,
that
fore-named
place
of
Ezek.
ver.
8.
I
took
the
(
saith
God
)
and
entred
into
covenant
with
thee
,
and
then
becamest
mine
.
That
is
the
way
of
a
peoples
becomming
Gods
,
his
entring
into
covenant
with
them
.
The
Lord
hath
begun
to
enter
into
Covenant
with
us
,
and
we
with
him
in
former
Protestations
,
and
if
any
farther
Covenant
binding
us
more
strictly
to
God
be
tendred
to
us
,
know
that
God
in
this
deals
with
us
as
he
did
with
his
own
people
.
We
are
as
children
cast
out
in
the
open
field
,
and
no
eye
pityeth
us
;
but
many
plot
against
us
,
and
seeke
our
ruine
.
If
God
will
be
pleased
now
to
enter
into
Covenant
with
us
,
and
give
all
the
people
of
the
Land
hearts
to
come
close
to
the
Covenant
,
to
renew
their
Covenant
with
him
,
and
that
to
more
purpose
then
in
former
Covenants
,
the
Lord
yet
will
own
us
.
The
Covenant
of
God
was
the
foundation
of
all
the
mercy
the
people
of
Israel
had
from
God
,
and
we
are
to
look
upon
it
as
the
foundation
of
our
mercy
;
and
therefore
as
in
the
presence
of
God
willingly
and
cheerfully
to
renew
it
with
him
.
After
Gods
taking
this
people
to
himselfe
as
his
own
,
it
followes
.
ver.
11
,
12.
I
decked
thee
also
with
ornaments
,
&
I
put
bracelets
upon
thine
hands
,
and
a
chaine
on
thy
necke
;
And
I
put
a
jewell
on
thy
fore-head
,
and
ear-rings
in
thine
ears
,
&
a
beautiful
crown
upon
thine
head
.
Thus
wast
thou
decked
with
gold
and
silver
,
and
thy
rayment
of
fine
linnen
,
and
silk
&
broidred
worke
,
and
thy
renown
went
forth
among
the
heathen
for
thy
beauty
.
Thus
God
did
with
the
people
of
Israel
,
he
had
added
to
what
they
had
when
they
were
born
.
Miserable
they
were
when
they
were
borne
;
but
the
mercies
of
God
toward
them
are
thus
set
out
,
And
nowhee
cometh
to
threaten
that
he
will
strip
them
naked
and
set
them
as
in
the
day
wherein
they
were
born
.
Yet
further
for
the
opening
of
this
,
we
must
know
that
it
was
the
custome
among
the
Jews
,
when
any
married
,
what
they
brought
to
their
husbands
,
and
their
dowry
was
written
down
in
a
table
:
and
if
afterward
he
should
divorce
his
wife
,
except
there
could
be
proved
some
grosse
and
vile
thing
against
the
woman
,
though
she
should
go
away
,
yet
she
was
to
go
away
with
her
Table
,
with
her
dowry
and
what
she
brought
,
she
must
not
goe
away
naked
.
But
if
there
could
be
proved
some
notorious
villany
that
shee
had
committed
,
then
she
was
sent
away
Sine
Tabulis
,
naked
without
those
tables
wherein
her
dowry
and
other
things
were
written
,
and
destitute
of
all
things
,
as
being
unworthy
of
them
,
because
she
had
played
the
harlot
.
Thus
God
threatneth
this
people
.
She
is
not
my
wife
,
but
unlesse
she
put
away
her
whoredoms
from
before
her
face
,
and
her
adultery
from
between
her
breasts
,
I
will
strip
her
naked
as
in
the
day
wherein
she
was
borne
.
She
shal
be
se●●●ay
without
any
tables
,
naked
and
wholly
destitute
.
And
thus
you
have
th●●●pening
of
the
words
.
The
Observations
follow
.
The
first
is
,
The
beginnings
of
great
excellencies
are
sometimes
very
low
and
meane
.
This
plainly
riseth
up
from
the
opposition
of
her
condition
when
she
was
borne
,
and
what
she
had
gotten
from
God
afterward
,
I
will
strip
thee
naked
and
set
thee
as
in
the
day
wherein
thou
wert
borne
.
Therefore
it
is
cleare
she
was
born
in
a
very
mean
condition
,
&
gotten
up
to
a
very
excel
lent
condition
,
though
now
they
be
high
&
glorious
,
yet
once
they
were
very
low
&
mean
.
God
many
times
raises
up
golden
pillars
upon
leaden
Bases
,
&
the
most
glorious
works
of
God
have
had
the
lowest
beginnings
.
This
beautifull
frame
of
heaven
&
earth
was
raised
out
of
a
Chaos
of
confusion
&
darkness
.
This
is
true
,
personally
,
or
nationally
,
and
that
in
regard
of
outward
conditions
or
spirituall
.
How
poor
,
and
low
,
and
meane
,
have
many
of
your
beginnings
beene
even
in
the
world
?
who
could
ever
have
thought
that
such
low
beginnings
could
have
beene
raised
unto
such
high
things
as
some
of
you
have
beene
raised
unto
in
the
world
?
It
was
not
long
since
when
you
came
hither
to
this
City
(
which
may
be
said
to
be
the
day
wherein
you
were
borne
for
your
civill
estate
,
though
not
your
naturall
)
you
were
low
enough
,
meane
enough
,
you
had
but
little
to
begin
withall
;
you
came
hither
with
your
staffe
,
and
now
behold
two
bands
.
It
is
sometimes
so
likewise
in
regard
of
the
spirituall
estate
.
You
may
remember
not
long
since
,
Oh
what
darkness
and
confusion
was
there
in
your
mindes
and
hearts
;
what
poore
,
low
,
meane
thoughts
had
you
of
God
and
the
things
of
his
Kingdome
,
what
unsavory
spirits
,
when
at
first
God
was
pleased
to
worke
upon
you
?
Oh
what
a
poor
condition
were
you
in
then
?
though
you
had
some
light
put
into
you
,
yet
you
were
as
a
childe
new
borne
wrapped
up
in
filth
and
blood
,
many
noysome
distempers
and
boisterous
lusts
there
were
in
your
hearts
,
as
it
is
usuall
with
new
converts
,
like
a
fire
newly
kindled
where
there
is
a
great
deale
of
smother
and
smoke
that
afterwards
weareth
away
.
But
now
behold
the
shining
of
Gods
face
upon
your
soules
,
Oh
the
abilities
that
God
hath
given
you
to
know
his
minde
and
doe
his
will
!
Oh
the
blessed
communion
that
you
have
with
God
,
&
the
sparkling
of
that
divine
nature
!
the
glory
and
beauty
of
the
divine
nature
is
put
upon
you
.
So
for
Nations
,
we
will
not
goe
further
then
our
owne
.
How
low
and
meane
were
we
at
first
?
we
were
a
most
rude
,
barbarous
,
and
savage
people
,
almost
as
lived
upon
the
earth
.
Brittons
had
their
name
frome
hence
,
in
the
old
Brittaine
language
,
Birth
signifies
blew
coloured
,
because
those
that
lived
here
,
instead
of
brave
cloathes
,
as
you
have
,
they
with
woade
besmeared
their
bodies
with
blew
,
they
were
from
thence
called
Brittains
;
for
[
tania
]
was
added
as
it
is
usuall
in
other
Languages
for
the
signification
of
such
a
Region
or
Countrey
,
as
Mauritania
,
Lusitania
,
Aquitania
,
&c.
so
that
Brittania
is
as
much
as
to
say
,
The
Region
of
the
blew
coloured
people
,
so
called
because
they
were
thus
painted
:
The
best
food
that
they
were
w●nt
to
eate
(
Historians
tell
us
)
was
barkes
of
trees
and
rootes
.
Hollinshed
in
his
Chronickle
sayes
there
were
old
men
that
he
knew
who
told
of
times
in
England
,
that
if
the
good
man
in
the
house
had
a
matterres
or
flock-bed
,
or
a
sack
of
chaffe
to
rest
his
head
on
,
he
thought
himselfe
as
well
lodged
as
the
Lord
of
the
Towne
,
for
ordinarily
they
lay
upon
straw
pellets
covered
with
canvace
,
and
a
round
log
under
their
heads
instead
of
a
bolster
,
they
said
pillows
were
fit
onely
for
women
in
child-bed
,
and
in
a
good
Farmers
house
it
was
rare
to
finde
foure
pieces
of
pewter
,
and
it
was
accounted
a
great
matter
that
a
Farmer
could
shew
five
shillings
or
a
noble
in
silver
together
.
And
Camden
in
his
Britania
tells
of
Ailesbury
a
Towne
in
Buckinghamshire
,
that
there
was
in
it
a
Mannour
of
the
Kings
,
and
the
condition
of
holding
certain
lands
there
,
was
,
that
the
possessor
or
holder
of
them
should
find
straw
for
litter
of
the
Kings
bed
when
he
came
there
,
And
Latimer
in
a
Sermon
before
King
Edward
tells
of
his
father
whom
he
sayes
kept
good
hospitality
for
his
poor
neighbours
,
and
found
a
horse
for
the
Kings
service
,
brought
him
up
at
learning
,
and
married
his
sisters
with
five
pound
or
twenty
nobles
a
piece
for
their
portions
.
This
was
the
poore
and
meane
condition
of
these
times
.
And
Jerome
contra
Iovinianum
,
and
Diodorus
Siculus
tells
us
concerning
the
people
in
Ireland
,
our
neighbours
,
that
the
best
delicates
they
used
to
eate
in
former
times
,
were
the
flesh
of
young
children
,
and
paps
of
women
;
and
the
ships
they
used
to
have
were
sallowes
wreathed
together
,
and
bowes
twisted
,
and
covered
with
the
hides
of
beasts
,
It
is
the
most
sordid
,
miserable
slavery
that
it
is
possible
for
a
rationall
creature
to
be
under
,
not
onely
to
be
bound
to
practice
,
but
to
be
bound
to
beleeve
for
truth
the
dictates
and
determinations
of
men
,
yea
and
that
upon
paine
of
eternall
damnation
,
to
beleeve
what
they
say
,
as
the
Articles
of
Faith
upon
which
Salvation
or
Damnation
depends
,
for
Conscience
to
be
under
them
,
so
as
I
must
not
question
or
scruple
any
thing
;
if
any
man
that
is
a
rationall
creature
should
think
there
is
any
such
distance
between
man
and
man
,
he
debaseth
himself
beneath
a
man
,
and
advanceth
the
other
above
a
man
.
Better
it
is
to
be
in
slavery
to
another
to
scrape
kennels
,
then
to
be
in
this
slavery
.
And
to
have
the
Scriptures
kept
from
us
,
the
Epistle
that
God
hath
sent
from
heaven
to
us
,
that
which
enlightens
the
world
,
revealing
the
great
counsels
of
God
concerning
eternal
life
;
this
is
worse
bond●
then
to
be
ch●●●ed
up
in
dark
holes
all
the
dayes
of
our
lives
,
to
have
no
Ordinances
but
according
to
the
lusts
and
humours
of
vile
men
,
No
Nation
under
heaven
more
renowned
then
wee
have
beene
,
our
renown
hath
gone
thorough
the
earth
,
England
,
O
Angliquasi
Angeli
,
and
Albion
,
from
our
happinesse
,
we
see
now
(
by
our selves
)
that
glorious
excellencies
have
many
times
low
beginnings
.
A
second
observation
hence
is
,
I
will
strip
you
naked
and
set
you
as
in
the
day
wherein
you
were
born
.
If
you
have
any
excellency
it
is
my
mercy
.
Gods
mercie
is
a
peoples
beauty
and
glory
,
We
have
nothing
belonging
to
us
but
shame
and
confusion
,
but
misery
,
if
we
have
any
ornaments
,
it
is
mercy
,
free
mercy
:
therefore
in
the
14.
ver.
of
that
16.
Ezek.
Thou
wert
perfect
in
beauty
,
How
?
through
my
comlinesse
which
I
had
put
upon
thee
,
saith
the
Lord
.
Let
God
take
away
but
his
mercy
,
we
are
quickly
left
naked
,
and
poor
,
and
miserable
;
like
the
ragged
walls
in
the
Court
when
the
King
goeth
away
,
and
all
the
rich
hangings
are
taken
down
,
what
a
difference
is
there
in
their
look
from
what
was
formerly
?
the
beauty
of
the
walls
were
the
hangings
when
the
King
was
there
.
So
if
wee
have
any
thing
that
makes
us
beautifull
,
they
are
the
hangings
that
God
hath
put
upon
us
;
his
mercies
are
those
hangings
of
gold
,
and
silver
,
and
needle-work
,
and
when
they
are
gone
,
we
are
poor
,
and
ragged
,
and
miserable
.
Thirdly
,
Lest
I
strip
her
naked
,
&c.
God
had
said
before
that
she
was
not
his
wife
,
she
was
guilty
of
whoredoms
,
yet
it
seemes
shee
was
not
yet
stripped
naked
;
she
was
left
with
Gods
ornaments
upon
her
,
notwithstanding
her
whoredoms
.
Hence
the
third
Observation
is
,
Though
sinners
deserve
great
evils
,
to
be
stripped
of
all
comforts
,
yet
God
in
patience
and
clemencie
continueth
them
a
long
time
.
They
may
be
under
fearfull
threatnings
,
and
yet
retaine
many
comforts
;
yea
the
truth
is
,
it
is
possible
for
a
people
to
be
cast
off
from
God
,
&
yet
to
continue
for
a
while
in
outward
prosperity
.
The
tree
that
is
cut
up
by
the
roots
,
yet
may
have
the
leaves
green
for
a
while
.
Saul
who
was
rejected
of
God
,
1
Sam
,
13.
14
,
yet
after
that
(
if
you
reade
the
Story
you
shall
finde
it
)
that
God
suffered
Saul
to
prosper
exceedingly
in
overcomming
the
Phylistims
&
the
Amalekites
Fourthly
,
a
King
gave
gifts
to
his
servants
,
they
were
to
returne
to
him
againe
at
the
yeere
of
Jubilee
,
but
when
he
gave
them
to
his
sonnes
,
they
were
to
be
their
inheritance
.
There
are
many
that
are
outwardly
in
the
Church
Gods
servants
,
they
have
many
gifts
,
but
God
will
take
them
away
and
strip
them
naked
of
those
gifts
:
but
then
there
are
his
children
,
they
shall
have
their
gifts
as
an
inheritance
for
ever
.
It
is
true
,
God
may
stay
a
while
,
as
when
the
King
is
gone
from
Court
,
if
there
be
any
thought
of
his
returne
again
the
hangings
do
continue
,
but
if
the
message
come
,
the
King
will
not
be
here
this
twelve
moneths
,
or
a
long
time
,
or
it
may
be
never
any
more
,
then
the
hangings
are
taken
down
;
so
though
these
gifts
of
the
Hypocrite
may
stay
a
while
,
Continuance
in
sinne
,
and
especially
the
sin
of
spirituall
whoredome
,
is
that
which
will
strip
a
Nation
from
all
their
excellencies
,
from
all
their
orments
and
beauty
;
the
continuance
in
that
sin
especially
;
for
so
the
words
imply
,
Let
her
pnt
away
her
adulteries
from
between
her
breasts
,
lest
I
strip
her
naked
.
&c.
If
she
continue
thus
,
certainly
naked
she
shall
be
.
This
alwayes
brings
nakednesse
meritoriously
,
but
if
continued
in
,
effectually
,
it
makes
them
naked
.
Exod.
32.
25.
You
may
see
there
what
made
the
people
naked
at
that
time
,
the
Text
saith
,
that
Aaron
had
made
the
people
naked
,
that
is
,
Aaron
by
consenting
to
the
people
to
make
the
Calfe
had
made
the
people
naked
:
naked
,
that
is
destitute
now
of
Gods
gracious
protection
,
deprived
of
those
favours
from
God
that
formerly
they
had
.
And
as
the
Priest
had
made
them
naked
,
so
you
may
finde
it
in
2
Chron.
28.
19.
that
the
King
made
them
naked
too
.
The
Lord
brought
Judah
lowe
,
because
of
Ahaz
King
of
Israel
,
for
he
made
Judah
naked
and
transgressed
sore
against
the
Lord
.
He
made
Judah
naked
,
that
is
by
countenancing
Idolatry
,
by
syding
with
those
that
were
Idolaters
,
even
he
made
Judah
naked
at
that
time
.
Here
we
may
see
who
they
are
that
are
like
to
strip
us
,
if
ever
God
should
come
to
strip
us
.
We
have
many
amongst
us
that
see
false
burthens
of
all
the
miseries
and
troubles
that
come
upon
the
nation
;
they
cry
out
presently
of
the
Puritans
,
and
of
others
that
they
say
are
factious
and
seditious
spirits
,
and
turbulent
,
Lamen.
2.
14.
Thy
Prophets
have
seene
vaine
and
foolish
things
for
thee
,
and
they
have
not
discovered
thine
iniquity
to
turne
away
thy
captivity
;
but
have
seen
for
thee
the
false
burthens
,
and
causes
of
banishment
.
Mark
it
,
the
Prophets
have
seene
vaine
a●d
foolish
things
,
they
have
not
discovered
thine
iniquity
,
they
have
not
dealt
〈◊〉
inly
with
thy
people
,
neither
have
they
told
them
the
reason
of
their
captivity
,
but
they
have
seene
for
them
false
burthens
and
causes
of
banishment
,
The
Prophets
say
it
is
a
company
of
these
precise
and
strict
ones
,
that
will
not
be
obedient
to
authority
,
and
will
not
doe
what
is
commanded
in
such
and
such
things
,
and
(
when
there
were
wayes
of
corruption
in
Gods
worship
)
they
would
not
submit
to
such
and
such
orders
.
The
Prophets
lay
the
blame
upon
them
,
but
they
see
false
burthens
,
saith
the
Text
,
and
false
causes
of
banishment
.
We
have
many
such
Prophets
amongst
us
who
see
false
burthens
and
causes
of
banishment
,
and
they
cry
out
of
those
that
certainly
are
the
causes
of
our
peace
and
of
the
good
of
the
kingdom
.
Tertullian
tells
us
that
in
the
Primitive
times
,
if
they
had
but
any
ill
weather
,
or
any
trouble
at
all
,
they
would
cry
out
of
the
Christians
as
the
cause
of
it
,
and
presently
the
voice
was
,
Adleons
,
let
the
Christians
be
dragged
to
the
Lyons
,
and
devoured
by
the
Lyons
;
it
hath
beene
so
amongst
us
.
But
may
we
not
answer
as
Elijah
answered
Ahab
,
when
Ahah
told
him
that
he
was
the
man
that
troubled
Israel
,
I
have
not
troubled
Israel
,
but
it
is
thou
and
thy
fathers
house
.
May
we
not
well
say
to
them
as
Jehu
to
Iehoram
when
hee
asked
him
whether
there
was
peace
,
What
peace
so
long
as
the
whoredomes
of
thy
mother
Iezebel
and
her
witchcrafts
are
so
many
?
Those
have
been
popish
,
certainly
they
have
endangered
us
of
being
stripped
of
all
.
Who
were
the
causers
of
the
first
disturbances
amongst
us
,
even
of
all
the
persecution
here
of
Gods
Saints
,
and
of
all
the
discontent
among
the
people
?
Who
were
they
that
perswaded
the
bringing
in
of
an
Arbitrary
way
of
government
?
Who
were
the
cause
of
laying
such
things
upon
the
people
that
they
could
not
beare
?
Who
were
the
causers
of
the
troubles
in
Scotland
,
&
sending
of
bookes
thither
full
of
superstitious
vanities
?
was
it
not
the
Prelaticall
faction
?
Who
are
those
that
hinderthe
Reformation
at
this
day
?
Certainly
,
if
it
were
as
apparent
that
they
that
are
called
Puritans
had
been
the
cause
of
such
charge
to
the
Kingdom
&
disturbances
to
the
State
as
the
Prelatical
faction
hath
been
;
it
had
been
impossible
for
them
to
go
in
the
streets
but
they
would
have
been
stoned
to
death
.
I
speake
not
this
as
though
we
should
do
the
like
,
It
is
cleere
enough
,
those
that
put
not
away
their
whoredoms
from
them
,
but
continue
still
superstitious
and
Idolaters
,
they
are
they
that
endauger
a
people
to
be
stripped
naked
.
A
sixth
Observation
that
presents
it selfe
fully
and
cleerely
without
any
the
least
straining
,
Plead
with
your
mother
,
plead
,
why
so
?
why
should
we
not
be
quiet
?
Lest
I
strip
her
naked
and
set
her
as
in
the
day
wherein
she
was
borne
.
What
,
you
are
in
such
a
condition
as
you
are
in
danger
to
be
stripped
naked
and
to
be
left
desolate
as
a
wildernesse
(
as
it
followeth
in
the
Text
)
Is
it
not
time
then
to
plead
?
Oh
pleade
with
God
,
and
pleade
with
those
that
are
in
authority
,
and
plead
one
with
another
,
and
pleade
with
all
,
stirre
up
your selves
and
do
what
you
can
;
The
axe
is
laid
to
the
roote
of
the
tree
,
what
then
?
then
every
one
commeth
and
saith
what
shall
we
doe
?
you
(
saith
he
to
some
)
that
have
two
coates
impart
to
him
that
hath
none
:
and
to
the
souldiers
when
they
say
what
shall
we
doe
?
doe
you
no
violence
to
any
man
,
and
be
content
with
your
wages
.
Mark
,
when
the
Axe
is
laid
to
the
roote
of
the
tree
,
every
one
comes
in
then
and
saith
what
shall
we
doe
?
You
that
are
women
and
inferiour
,
doe
you
pray
,
and
cry
,
and
further
your
husbands
in
all
good
,
be
not
you
backward
,
do
not
you
draw
them
away
when
they
would
be
liberall
and
forward
,
and
adventure
themselves
,
thorough
your
nicenesse
and
daintiness
.
And
you
that
are
men
of
estates
,
if
you
aske
what
you
should
doe
?
It
is
apparent
,
He
that
hath
two
coates
let
him
impart
to
him
that
hath
none
,
bee
willing
to
part
with
much
of
your
estates
in
such
a
cause
as
this
.
And
so
souldiers
,
if
you
aske
what
you
should
doe
,
behave
your selves
so
as
you
may
convince
others
,
offer
no
violence
,
but
according
to
an
orderly
way
,
and
be
content
with
your
wages
,
perhaps
it
may
not
come
in
so
fully
afterwards
,
yet
let
it
appear
that
it
is
the
cause
that
strengtheneth
you
rather
then
your
wages
.
Thus
every
one
should
be
of
an
inquiring
spirit
when
the
Axe
is
laid
to
the
roote
of
the
tree
.
When
we
are
in
danger
to
be
stripped
of
all
,
it
is
not
time
then
to
stand
about
curiosities
and
niceties
.
Seventhly
,
Lest
I
strip
her
naked
,
&c.
I
have
sent
my
Prophets
already
before
,
and
they
have
offered
mercie
and
denounced
threatnings
:
Well
,
I
will
now
come
another
way
,
I
will
strip
her
naked
,
&c.
The
observation
is
,
That
those
that
will
not
be
convinced
by
the
word
,
Then
you
shall
know
that
I
am
the
Lord
,
when
I
do
thus
and
thus
.
Eighthly
.
Lest
I
strip
her
naked
,
and
set
her
as
in
the
day
wherein
shee
was
borne
.
Lest
I
doe
it
.
Whatsoever
the
means
be
of
stripping
a
Nation
naked
,
it
is
God
that
doth
it
.
It
is
God
that
gives
,
and
it
is
God
that
takes
away
.
But
let
that
passe
.
9.
It
is
a
grievous
Judgement
for
one
that
is
advanced
from
a
low
degree
to
an
high
to
be
brought
thither
again
.
Lest
I
strip
her
naked
and
set
her
as
in
the
day
wherein
she
was
borne
.
Thus
Job
aggravateth
his
misery
.
You
have
it
in
the
29.
and
30.
Chapters
of
Job
,
The
candle
of
God
shineth
upon
my
head
,
I
washed
my
steps
in
butter
,
and
the
rock
powred
me
out
Rivers
of
oyle
,
my
glory
was
fre●h
in
me
,
and
my
bow
was
renewed
in
my
hand
,
&c.
But
now
(
saith
he
)
they
that
are
younger
then
I
have
me
in
derision
,
whose
fathers
I
would
have
disdained
to
have
set
with
the
dogs
of
my
flocke
.
&c.
Thus
he
aggravateth
his
judgement
because
he
was
brought
into
a
low
condition
having
once
beene
in
a
high
one
.
The
like
aggravation
of
misery
have
we
Lameat
.
4.
2.
The
precious
sonnes
of
Zion
,
comparable
to
fine
gold
,
how
are
they
esteemed
as
earthen
pitchers
?
and
vers.
5.
They
that
did
feede
delic
ately
are
desolate
in
the
streetes
,
they
that
were
brought
up
in
scarlet
embrace
dunghils
,
Thus
the
Scripture
is
cleare
in
it
,
and
your
experience
is
enough
to
confirme
it
.
For
a
man
that
hath
beene
a
bondslave
in
the
Gallies
,
and
after
he
should
be
ransomed
by
the
liberality
of
his
friends
here
in
England
,
if
hee
should
be
taken
and
brought
back
again
to
the
gallies
,
oh
how
tedious
and
grievous
would
it
be
!
but
if
he
had
lived
long
here
,
and
flourished
and
gotten
preferment
and
lived
bravely
,
and
had
grown
a
great
Merchant
,
&
then
after
this
to
be
brought
againe
to
the
gallies
,
how
sad
a
thing
would
this
be
!
it
would
be
very
terrible
to
him
.
If
some
of
you
that
have
beene
beggars
heretofore
,
Hence
it
is
very
observable
that
the
chiefe
curse
that
God
threatneth
the
people
of
Israel
with
,
is
that
they
should
returne
to
Egypt
again
,
that
the
Lord
would
bring
them
back
to
the
condition
wherein
once
they
were
.
You
shall
finde
that
whole
Chapter
,
Deut.
28.
is
spent
in
denouncing
most
dreadfull
curses
upon
the
people
;
now
for
the
conclusion
of
all
,
as
the
chiefe
curse
of
all
the
rest
,
saith
the
Text
,
there
ver.
68.
The
Lord
shal
bring
thee
into
Egypt
again
,
with
shippes
,
and
there
you
shall
be
sold
unto
your
enemies
for
bond-men
and
bond-women
,
and
no
man
shall
buy
you
.
Were
it
not
a
sad
thing
for
us
who
have
been
acquainted
with
the
glorious
light
of
the
Gospel
,
and
with
the
blessed
priviledges
that
come
in
thereby
,
for
us
to
be
brought
into
Popish
bondage
and
thraldome
again
?
As
Ezra
.
9.
8.
we
may
use
his
words
,
Now
for
a
little
space
grace
hath
been
shewed
from
the
Lord
our
God
,
to
leave
us
a
remnant
to
escape
,
&
to
give
us
a
nayle
in
his
holy
place
,
that
our
God
may
lighten
our
eyes
,
and
give
us
a
little
reviving
in
our
bondage
;
And
shall
we
(
as
in
ver.
14.
)
again
breake
thy
commandements
,
and
joyne
in
affinity
with
those
abominations
?
As
for
our selves
who
have
had
now
of
late
a
little
tast
of
the
sweetnesse
of
our
outward
priviledges
and
our
liberties
,
for
us
to
be
brought
into
the
bondage
that
wee
not
long
since
were
in
,
it
would
be
a
very
sad
thing
.
Who
could
endure
to
be
under
that
bondage
that
he
was
in
three
or
foure
years
agon
,
under
every
Parator
,
Promoter
,
Pursevant
,
Commissary
,
Chancelour
,
and
tyrannical
Prelate
as
formetly
?
we
could
not
have
met
together
and
enjoyed
the
liberty
of
such
exercises
as
these
;
no
,
you
could
not
have
met
in
your
families
to
pray
,
but
one
or
other
would
have
been
upon
you
and
indangered
your
estates
.
The
bondage
was
intollerable
,
we
may
well
complaine
it
was
a
yoke
that
neither
we
nor
our
fathers
could
beare
.
The
last
Observation
,
God
loveth
this
,
that
we
should
remember
and
seriously
take
to
heart
,
what
once
we
were
,
so
it
is
here
,
Lest
I
strip
her
naked
and
set
her
as
in
the
day
wherein
she
was
borne
;
as
if
he
should
say
,
I
would
have
you
consider
what
condition
you
were
in
when
you
were
borne
,
what
a
low
condition
it
was
,
and
consider
of
the
danger
you
are
in
to
be
brought
thither
again
,
and
to
looke
about
you
,
and
to
seeke
to
prevent
it
if
you
have
the
hearts
of
men
in
you
.
This
we
shall
finde
in
Deut.
26.
1.
2.
When
thou
art
come
into
the
land
which
the
Lord
giveth
thee
for
an
inheritance
and
possessest
it
,
thou
shalt
take
of
the
first
of
all
the
fruite
of
the
earth
,
and
thou
shalt
put
it
in
a
basket
,
and
shalt
goe
unto
the
place
which
the
Lord
thy
God
shall
chuse
;
and
ver.
5.
Thou
shalt
speake
and
say
before
the
Lord
thy
God
,
A
Syrian
ready
to
perish
was
my
father
,
and
he
went
down
into
Egypt
,
and
became
there
a
nation
,
and
the
Egyptians
evil
intreated
us
,
and
afflicted
us
and
layed
upon
us
hard
bondage
.
And
Isa.
51.
1.
Looke
to
the
rocke
whence
you
are
hewen
,
and
to
the
hole
of
the
pit
whence
you
are
digged
.
It
is
very
usefull
for
us
to
consider
of
our
former
low
condition
.
It
was
a
speech
Master
Deering
in
a
Sermon
that
he
preached
before
Queen
Elizabeth
,
hee
hath
this
bold
expression
to
her
,
If
there
were
a
time
that
you
thought
your self
Tanquam
ovis
,
as
a
sheepe
ready
to
be
slaine
,
take
heed
that
the
words
of
the
Prophet
be
not
now
true
that
you
be
not
Tanquam
indo
mita
Iuvencula
,
as
an
untamed
heifer
.
You
may
note
the
difference
between
the
spirits
of
men
in
former
times
in
their
plainness
and
boldness
;
and
if
there
were
an
excesse
that
way
,
how
far
the
other
way
are
our
Court
Sermons
now
?
Qeen
Elizabeth
was
once
in
a
very
low
condition
indeed
,
and
she
thought
her selfe
to
be
as
a
sheepe
appointed
for
the
slaughter
.
It
is
usuall
for
men
raised
up
from
a
low
condition
to
forget
God
and
themselves
,
Nothing
is
more
sharpe
then
a
low
thing
when
it
getteth
up
high
;
so
there
is
none
that
have
more
proud
and
scornfull
spirits
then
those
that
are
raised
from
the
dunghil
and
gotten
up
high
,
they
know
not
then
where
they
are
;
As
the
Proverb
is
,
Set
a
beggar
on
horse
backe
,
and
he
knowes
not
how
nor
whether
to
ride
.
Thus
it
was
with
Saul
,
the
way
to
humble
Saul
was
for
him
to
consider
what
he
once
was
,
and
that
is
the
way
to
humble
us
all
who
are
subject
to
be
proud
of
our
prosperity
that
God
hath
raised
us
unto
.
When
thou
wast
little
in
thine
own
sight
,
then
thou
wert
made
the
head
of
the
tribes
of
Israel
.
There
was
a
time
that
he
was
little
in
his
own
eyes
,
and
I
beseech
you
observe
the
difference
between
the
spirit
of
Saul
when
he
was
in
a
low
condition
,
and
his
spirit
when
he
was
raised
.
When
Saul
was
in
a
low
condition
his
spirit
was
low
,
therefore
1
Sam.
10.
27.
you
shall
finde
that
though
there
were
some
children
of
Eelial
that
would
not
have
Saul
to
reigne
over
them
;
What
?
(
say
they
)
how
shall
this
man
save
us
?
and
they
despised
him
and
brought
him
no
presents
.
But
Saul
(
the
Text
saith
)
held
his
peace
.
And
Chap.
11.
12.
When
Saul
had
gottensome
credit
and
honour
by
his
victories
,
some
of
the
people
said
,
where
are
they
that
said
,
shall
Saul
reine
over
us
?
Bring
the
men
that
we
may
put
them
to
death
.
No
,
saith
Saul
,
There
shall
not
a
man
be
put
to
death
this
day
.
O
how
meeke
was
Saul
!
what
a
quiet
spirit
had
he
before
he
got
up
high
!
But
afterward
when
he
got
up
and
had
many
victories
,
then
what
a
furious
and
outragious
spirit
had
Saul
!
You
know
the
story
of
the
four-score
and
five
Priests
that
must
be
slaine
in
the
City
of
Nob
,
and
the
whole
Citie
,
men
,
women
,
and
children
,
sucklings
,
Oxes
,
Asses
,
and
sheep
must
be
put
to
the
sword
,
Why
?
because
one
of
them
did
but
give
a
little
refreshing
unto
David
.
What
a
strange
spirit
is
here
in
Saul
,
different
to
that
he
had
when
he
was
low
.
Is
it
not
so
with
many
of
you
?
when
God
hath
brought
you
low
,
you
seeme
to
be
humble
,
and
meek
,
and
quiet
then
,
and
then
you
are
content
with
every
thing
,
and
prize
every
little
mercie
.
Oh
the
tenth
,
the
hundreth
part
of
that
will
not
serve
your
turne
now
,
you
would
have
been
glad
of
then
,
and
blessed
God
if
you
had
had
it
;
But
now
you
know
not
your selves
,
your
hearts
are
raised
up
as
:
your
estates
are
.
Well
it
is
good
for
you
to
looke
to
the
condition
that
once
you
were
in
,
when
you
were
low
;
As
we
reade
of
Agath●cles
,
that
King
,
that
was
a
Potters
sonne
,
and
after
advanced
to
a
kingdom
,
he
would
alwayes
be
served
at
his
table
in
earthen
vessels
,
to
put
him
in
mind
of
that
condition
he
was
in
before
:
certainly
if
in
any
place
in
England
it
be
seasonable
to
speake
of
this
,
it
is
here
in
London
,
where
many
that
have
been
Potters
children
,
and
in
a
low
degree
,
have
been
raised
up
high
,
and
have
gotten
great
estates
.
Let
them
remember
in
what
condition
once
they
were
,
that
they
may
be
humbled
,
and
so
may
prevent
that
danger
of
being
brought
thither
again
.
Many
put
others
in
mind
of
it
in
a
taunting
way
,
I
know
what
you
were
not
long
agoe
,
I
know
what
your
father
was
,
&c.
But
doe
you
put
your
own
soules
in
mind
of
this
in
an
humbling
way
?
This
is
the
way
to
continue
mercies
.
But
now
apply
we
it
a
little
to
our selves
for
the
generall
and
then
we
shal
conclude
all
.
Let
us
work
this
upon
our
hearts
.
Look
we
back
to
what
we
were
lately
,
and
let
us
check
our
hearts
for
any
discontent
in
our
present
estate
.
Not
long
since
would
not
many
of
us
have
beene
willing
to
have
laid
down
our
lives
to
have
purchased
that
mercy
we
have
had
this
yeer
or
two
?
God
hath
granted
to
us
our
former
mercies
,
&
raised
us
from
our
low
condition
of
free
cost
hitherto
.
God
hath
been
afore
.
hand
with
us
;
and
what
if
those
mercies
that
are
to
come
will
be
at
some
what
a
dearer
rate
then
those
wee
have
had
already
?
Those
mercies
we
have
had
already
have
been
very
precious
and
sweet
;
but
surely
they
that
are
to
come
are
more
precious
and
sweet
,
and
therefore
we
may
be
content
though
they
cost
us
deare
.
Yet
how
vile
are
the
spirits
of
men
in
forgetting
the
condition
the
sad
condition
they
lately
were
in
,
forgetting
the
Taxes
and
Monopolies
,
and
uncertainty
of
enjoying
an
thing
that
was
your
own
;
and
now
if
there
be
but
a
little
charge
comming
,
you
presently
fall
a
murmuring
and
repining
,
Oh
these
are
heavy
burthens
,
the
Parliament
burthens
the
kingdome
and
the
Couutrey
,
and
as
good
have
ship-money
and
other
taxes
as
these
burthens
.
Oh
unworthy
,
unworthy
are
you
to
live
to
see
the
goodnesse
of
the
Lord
in
these
dayes
:
unworthy
to
have
thine
eyes
open
to
see
what
God
hath
done
,
and
thus
to
murmur
.
Thou
shouldest
magnifie
Gods
mercies
,
and
not
murmur
at
his
proceedings
.
We
have
a
notable
parallel
to
this
Numb.
16.
in
the
story
of
Corah
,
Dathan
and
Abiram
,
those
murmurers
,
when
they
were
but
in
a
little
strait
,
they
come
to
Moses
,
and
say
,
ver.
13.
Why
hast
thou
brought
us
up
out
of
a
land
that
floweth
with
milks
and
honey
?
What
land
was
that
,
that
Moses
brought
them
up
out
of
,
that
they
said
flowed
with
milke
and
honey
?
It
was
the
land
of
Egypt
,
the
land
of
their
bondage●
indeed
they
were
promised
a
land
of
Canaan
that
should
flowe
with
milke
and
honey
,
and
they
put
that
upon
the
land
of
Egypt
;
though
they
had
been
in
bondage
and
slavery
in
Egypt
and
were
now
going
to
Canaan
,
For
us
not
to
look
back
to
Gods
former
mercies
,
it
goeth
to
the
very
heart
of
God
.
God
hath
an
expression
that
it
frets
him
to
the
very
heart
:
You
have
it
in
Ezek.
16.
43.
Because
thou
hast
not
remembred
the
dayes
of
thy
youth
,
but
hast
fret●ed
me
in
all
these
things
.
It
is
a
thing
that
frets
God
at
his
heart
to
see
a
people
so
unworthy
of
mercie
,
when
God
commeth
in
such
wayes
of
mercie
to
them
as
he
doth
.
My
brethren
,
God
hath
done
great
things
for
us
whatsoever
others
say
and
thinke
:
Let
them
murmure
,
and
repine
,
and
say
what
they
will
,
let
us
say
God
hath
done
great
things
for
us
:
Let
us
lay
to
heart
the
condition
we
lately
were
in
,
that
so
we
may
be
stirred
up
now
to
seeke
after
God
,
that
wee
may
never
be
brought
into
that
condition
any
more
,
if
they
would
have
it
again
,
much
good
may
it
do
them
,
but
for
us
let
it
be
our
care
to
seeke
God
,
and
to
use
all
lawfull
meanes
to
prevent
our
bringing
back
to
it
again
.
For
even
the
very
straits
we
now
are
in
are
an
aggravation
of
our
former
misery
and
present
mercie
,
it
should
not
therefore
make
our
former
misery
or
present
mercie
seeme
lesse
,
but
greater
.
How
is
that
you
will
say
?
Thus
,
If
now
wee
have
so
much
helpe
and
power
to
hinder
a
malignant
party
that
seeke
our
ruine
,
yet
they
have
so
much
strength
and
resolution
,
what
would
have
become
of
us
if
this
had
been
before
,
when
we
had
no
way
nor
no
meanes
to
help
us
?
If
men
complaine
now
,
what
would
they
have
done
then
?
Therefore
whereas
we
make
use
of
our
straits
,
to
make
us
thinke
that
our
former
misery
was
lesse
,
and
we
are
now
in
a
sadder
condition
then
before
,
rather
let
us
make
it
an
aggravation
of
Gods
mercie
towards
us
,
and
if
wee
be
in
such
straits
now
when
God
hath
raised
up
such
meanes
beyond
all
our
thought
to
resist
the
flowing
in
of
misery
upon
us
,
Lord
whether
were
wee
a
going
?
what
would
have
become
of
us
if
the
streame
which
hath
been
so
long
a
swelling
had
broke
in
upon
us
when
there
was
no
meanes
to
have
resisted
it
?
We
may
well
see
now
that
if
their
intentions
and
resolutions
be
so
strong
for
mischiefe
as
will
not
be
hindered
,
notwithstanding
the
present
strength
God
hath
granted
us
to
oppose
them
,
surely
they
had
most
vile
intentions
,
Therefore
as
we
read
of
Jeremiah
,
Chap.
37.
18.
Let
my
supplication
,
saith
he
to
the
King
,
I
pray
thee
be
accept
able
before
thee
,
that
thou
cause
me
not
to
returne
to
the
house
of
Jonathan
the
Scribe
,
lest
I
dye
there
.
So
let
us
present
our
supplications
to
the
King
of
heaven
,
that
wee
may
not
be
sent
back
to
that
condition
we
were
once
in
,
that
God
may
not
strip
us
and
leave
us
naked
.
Wee
have
many
blessings
,
Lord
do
not
strip
us
,
doe
not
strip
us
of
all
the
ornaments
thou
hast
put
upon
us
.
And
would
you
not
have
God
strip
you
of
your
ornaments
?
be
you
willing
to
strip
your selves
of
your
ornaments
.
Ezod
.
33.
5.
God
calleth
upon
the
people
there
.
Put
off
your
Ornaments
from
you
that
I
may
know
what
to
doe
unto
you
.
This
is
true
and
seasonable
at
this
time
in
the
literall
sense
,
you
are
called
now
to
strip
you
of
your
Ornaments
.
Strip
from
your
fingers
your
gold-rings
now
when
there
is
neede
of
them
,
perhaps
one
gold-ring
that
you
have
upon
your
finger
would
serve
to
maintain
a
souldier
a
month
or
five
weeks
or
more
,
and
yet
you
may
have
the
benefit
of
it
againe
afterward
.
Strip
your
Cup-boards
from
that
pompous
shew
of
plate
that
was
wont
to
be
upon
them
.
It
is
much
if
you
should
not
be
willing
to
have
your
fingers
stripped
naked
when
we
are
in
danger
to
have
the
State
stript
naked
of
all
our
comforts
and
ornaments
:
Is
it
such
a
great
matter
to
have
your
cup-board
naked
of
plate
now
?
what
if
a
white
cloath
were
upon
it
,
and
all
that
glistering
shew
taken
away
,
were
that
such
a
great
matter
now
when
God
is
about
to
strip
us
naked
,
and
set
us
as
in
the
day
wherein
wee
were
borue
?
certainly
all
of
you
that
shall
keep
your
plate
now
for
the
pompous
decking
and
adorning
of
your
cup-boards
you
cannot
but
be
ashamed
of
it
in
these
times
,
surely
you
must
rather
keep
it
up
in
your
trunkes
and
hutches
,
it
cannot
but
be
both
a
sin
and
a
shame
to
see
such
glistering
pomp
and
glory
in
such
times
as
these
are
.
Strip
your selves
of
your
ornaments
that
God
strip
you
not
;
and
not
only
outwardly
,
but
strip
your selves
of
your
ornaments
by
your
humiliation
,
for
that
is
the
meaning
of
that
place
in
Exodus
;
Oh
come
and
humble
your selves
,
and
come
now
with
naked
hearts
before
the
Lord
,
open
your
hearts
before
God
,
bring
them
naked
and
sincere
before
him
,
lest
he
strip
you
and
the
Kingdom
naked
!
Crie
unto
God
for
mercie
,
O
Lord
thou
knowest
what
a
vile
heart
I
have
had
,
a
base
time-serving
heart
,
yet
Lord
I
desire
to
take
away
all
those
clokes
now
,
and
to
rend
and
bring
this
heart
naked
before
thee
,
though
it
be
a
filthy
heart
,
yet
open
it
,
Lord
thou
knowest
those
vile
things
,
those
innovasions
,
those
superstitions
,
those
horrible
wickednesses
that
were
in
danger
to
be
let
into
the
Church
and
Comman-wealth
,
yet
they
were
things
that
could
goe
down
very
well
with
me
,
I
could
make
shifts
to
swallow
them
,
and
I
had
distinctions
to
colour
them
,
but
Lord
it
was
my
base
heart
that
I
could
not
trust
thee
,
but
now
here
I
open
it
naked
before
thoe
.
O
Lord
for
these
Ordinances
of
thine
in
the
purity
and
power
of
them
that
others
spake
so
much
of
,
they
have
bin
things
unsavory
to
me
,
I
had
no
skill
in
such
things
,
Thou
knowest
I
had
a
neutrelizing
spirit
,
I
looked
which
way
the
wind
blew
;
how
just
were
it
for
thee
to
give
me
upto
be
of
a
desperate
malignant
spirit
!
Now
Lord
I
come
as
a
naked
wretched
creature
before
thee
,
in
the
shame
and
guilt
of
my
sin
,
and
here
I
acknowledge
thou
maiest
justly
strip
me
naked
of
all
the
comforts
of
my
estate
,
and
leave
me
in
the
most
miserable
condition
that
ever
poor
creature
was
left
in
;
And
now
my
heart
is
open
before
thee
,
doe
but
shew
me
what
I
shall
doe
,
and
if
thou
doest
reserve
any
of
my
estate
and
comforts
which
I
have
forfeited
,
in
testimony
of
my
humiliation
for
my
former
sinnes
I
bring
it
before
thee
,
and
am
willing
to
give
it
up
for
the
publique
good
,
and
to
prevent
that
evill
and
mischiefe
that
I
am
sure
my
sinnes
call
for
,
for
my
sins
cry
for
wrath
against
the
Land
,
that
thou
shouldst
strip
it
naked
;
and
if
all
had
beene
such
base
spirits
as
I
have
beene
,
what
would
have
become
of
the
Land
by
this
time
?
In
testimonie
therefore
of
my
humiliation
for
my
sins
,
here
I
bring
in
this
of
my
estate
,
though
indeed
if
I
had
not
been
guilty
of
such
sins
,
yet
out
of
common
prudence
,
and
respect
to
my
own
security
,
I
might
bring
some
part
in
,
but
here
is
so
much
the
more
of
my
estate
,
because
my
conscience
tells
me
of
my
former
guilt
.
And
Lord
for
the
time
to
come
I
am
resolved
to
doe
the
uttermost
I
can
for
Thee
and
thy
Cause
.
And
those
Worthies
that
carry
their
lives
in
their
hands
for
me
,
God
forbid
that
I
should
have
the
least
hand
in
betraying
them
,
in
withdrawing
my
hand
and
assistance
from
them
.
Lord
here
I
give
up
my self
to
thee
,
and
my
estate
,
I
surrender
it
to
thee
in
an
everlasting
Covenant
.
This
is
to
come
with
a
naked
heart
indeed
before
the
Lord
.
Were
it
not
better
that
we
should
be
willing
to
strip
our selves
naked
,
then
that
God
should
doe
it
by
violenee
,
that
God
should
send
Souldiers
into
our
houses
to
strip
us
naked
,
as
they
have
dealt
with
our
brethren
in
Ireland
?
they
took
not
away
their
estates
onely
,
but
all
their
clothes
,
and
sent
them
in
droves
as
naked
as
ever
they
were
borne
.
Wee
know
wee
have
deserved
the
like
.
If
you
will
not
strip
your selves
of
your
super
●●uities
,
God
may
justly
by
them
strip
you
naked
as
ever
you
were
born
;
and
not
onely
bring
you
into
the
same
condition
you
were
in
,
but
into
a
far
worse
,
for
so
he
threatneth
in
that
28.
Deut.
You
shall
not
onely
be
carryed
backe
againe
into
Egypt
,
but
there
you
shall
be
sold
for
bond●men
,
and
no
man
shall
buy
you
;
they
should
be
in
a
worse
condition
the
when
they
were
first
in
Egypt
.
So
if
there
be
any
of
you
that
are
willing
to
sell
your
consciences
in
hope
of
preferment
;
Oh
the
other
side
may
get
power
and
prevaile
,
and
so
out
of
hope
to
be
,
preferred
,
to
sell
your
consciences
,
you
may
be
disappointed
,
not
only
be
brought
into
as
ill
but
into
a
far
worse
condition
;
&
perhaps
though
you
would
have
sold
your selves
,
yet
no
bodie
will
buy
you
;
if
the
Papists
corne
to
have
the
power
of
your
bodies
and
estates
,
you
may
misse
of
that
preferment
that
you
thinke
of
.
So
saith
Ezra
,
Chap.
9.
14.
after
he
had
spoken
of
Gods
mercie
in
giving
them
liberty
,
and
remitting
their
captivitie
,
Shall
we
(
saith
he
)
yet
continue
in
sin
,
&
break
the
commandements
of
the
Lord
,
would
he
not
be
angry
with
us
till
we
were
utterly
destroyed
?
And
certainly
if
God
do
not
awaken
the
hearts
of
people
now
,
if
God
do
not
give
the
people
throughout
the
Kingdom
a
heart
to
stick
to
the
Cause
of
the
Truth
,
and
to
those
whom
they
have
intrusted
with
their
estates
,
liberties
and
lives
in
every
good
way
,
it
were
the
heaviest
judgement
of
God
that
ever
was
upon
a
Nation
since
the
beginning
of
the
earth
,
it
would
never
be
paralleld
,
that
ever
a
people
should
have
such
an
opportunity
put
into
their
hands
to
help
themselves
,
aud
to
vindica●e
themselves
from
slavery
and
bondage
,
yet
out
of
I
know
not
what
respects
to
betray
all
those
that
have
ventured
their
lives
for
them
,
and
to
have
their
blood
shed
;
I
say
it
were
such
an
example
as
were
not
to
be
paralleld
since
the
beginning
of
the
world
.
Therefore
I
beseech
you
my
brethren
let
us
lay
this
to
heart
,
and
the
Lord
make
known
to
us
all
what
is
to
be
done
in
such
a
time
as
this
,
that
we
may
not
be
stripped
naked
,
and
set
as
in
the
day
wherein
we
were
borne
.
The
Third
Lecture
.
HOSEA
part
of
the
third
verse
and
verse
4.
And
make
her
as
a
wildernesse
,
and
set
her
like
a
dry
land
,
and
slay
her
with
thirst
.
And
I
will
not
have
mercy
upon
her
children
,
for
they
be
the
children
of
whoredomes
.
IN
the
first
part
of
this
second
Chapter
,
wee
have
already
shewed
part
of
Gods
threatning
,
even
to
strip
his
people
naked
as
in
the
day
wherein
they
were
borne
,
to
bring
them
into
as
low
and
mean
a
condition
as
ever
they
were
in
.
Now
that
which
was
more
generally
exprest
the
last
day
,
we
have
in
the
latter
end
of
this
third
Verse
more
particularly
set
forth
unto
us
.
And
make
her
as
a
wildernesse
,
and
set
as
a
dry
land
.
God
would
bring
this
people
that
dwelt
in
the
land
of
Canaan
flowing
with
milke
and
honey
;
that
were
in
regard
of
the
beauty
that
God
had
put
upon
them
,
excellent
for
beauty
,
now
to
be
as
a
wildernesse
.
In
the
former
Chapter
you
heard
that
the
state
of
the
Ten
Tribes
was
set
out
by
Hoseas
wife
,
her
name
was
Gomer
,
ad
this
Gomer
was
the
daughter
of
Diblaim
.
Gomer
signifieth
perfection
,
and
what
Diblaim
signifieth
I
told
you
then
.
But
now
there
is
another
signification
of
this
Diblaim
,
make
her
as
a
wildernesse
,
for
you
shall
finde
Ezek.
6.
14.
that
there
is
mention
made
of
a
desolate
countrey
and
a
wildernesse
that
was
towards
Diblath
,
to
which
this
that
the
Prophet
speaks
of
the
mother
of
Gomer
may
seem
to
have
reference
.
Diblath
then
,
it
appeareth
,
was
a
place
where
there
was
a
very
desolate
,
waste
wildernesse
,
and
Gomer
was
the
daughter
of
this
Diblath
,
from
whence
Diblaim
,
that
is
,
Though
the
ten
Tribes
were
as
Gomer
in
regard
of
their
beauty
,
perfect
,
for
so
they
were
;
yet
she
was
the
doughter
of
Diblath
,
or
Diblaim
,
that
is
,
she
came
forth
out
of
a
low
and
meane
condition
,
and
was
even
brought
out
of
a
wildernesse
,
now
shee
shall
be
brought
again
into
the
same
estate
wherein
shee
was
,
for
I
will
set
her
as
a
wildernesse
.
As
a
wildernesse
.
The
Church
of
God
is
in
it selfe
Gods
garden
,
a
garden
inclosed
,
and
so
it
is
called
Cant.
4.
12.
As
a
garden
inclosed
is
my
sister
,
my
Spouse
.
It
is
the
place
of
Gods
delight
,
not
a
place
for
beasts
to
come
into
,
but
inclosed
,
they
are
to
be
kept
out
of
it
;
a
place
where
very
precious
fruits
doe
grow
,
that
are
very
pleasing
to
God
,
the
dew
of
Hermon
,
the
dew
that
descendeth
upon
the
mountains
of
Zion
,
there
God
commandeth
his
blessing
,
even
life
for
evermore
.
But
now
she
must
come
to
be
a
wildernesse
.
For
first
,
the
hedge
,
the
pale
,
the
wall
of
Gods
protection
shall
be
taken
away
from
her
,
and
she
shall
be
laid
open
,
lyable
for
all
wilde
beasts
to
come
in
and
to
devoure
her
.
They
loved
liberty
,
and
were
loth
to
be
inclosed
,
though
it
were
in
Gods
garden
,
though
it
was
with
the
pale
&
wall
of
Gods
protection
;
Well
,
seeing
you
will
have
liverty
,
you
shall
have
liberty
,
and
this
pale
and
wall
of
my
garden
shall
be
taken
away
,
and
your
condition
shall
be
like
the
condition
of
the
beasts
in
the
wildernesse
.
Againe
,
you
shall
be
as
a
wildernesse
.
There
shall
no
good
grow
among
you
.
There
was
no
good
grew
amongst
you
,
that
was
your
sin
;
and
there
shall
no
good
grow
among
you
,
that
shall
be
your
plague
and
punishment
.
The
blessing
of
God
shall
be
taken
away
from
you
,
you
shall
not
have
those
showers
of
blessing
as
formerly
you
were
wont
to
have
,
but
you
shall
be
as
a
wildernesse
,
Jer.
17.
5.
6.
Cursed
be
that
man
that
trusteth
in
man
,
and
maketh
flesh
his
arme
,
and
departeth
from
the
Lord
:
Why
?
For
he
shall
be
as
the
heath
in
the
desart
,
and
shall
not
see
when
good
commeth
,
and
he
shall
inherite
the
parched
places
of
the
wildernesse
in
a
salt
land
.
Vatablus
interprets
this
judgement
upon
the
hearts
of
Idolaters
;
they
are
dry
,
unsavory
;
they
are
destitute
of
all
spirituall
good
.
And
I
will
set
her
as
a
dry
land
.
]
So
the
Septuagint
read
it
,
I
will
order
you
so
.
Your
sinnes
bring
you
out
of
order
,
but
Gods
plagues
order
that
which
sin
doth
disdorder
.
At
a
dry
land
.
This
is
contrary
to
the
blessing
of
a
godly
man
,
for
he
is
said
to
be
as
the
tree
planted
by
the
river
of
water
.
The
graces
and
comforts
of
Gods
Spirit
are
compared
to
waters
in
the
Scripture
,
Psal.
87.
7.
All
my
springs
are
in
thee
,
All
my
comforts
,
all
the
gifts
that
I
have
,
all
the
graces
that
I
have
are
in
thee
.
But
now
God
will
set
them
as
a
dry
land
,
he
will
take
away
his
gifts
,
and
take
away
their
comforts
from
them
,
and
so
leave
them
wast
and
desolate
.
The
Observation
then
from
hence
is
,
Zach.
7.
14.
They
laid
the
pleasant
land
desolate
,
They
,
who
are
they
?
you
shall
finde
it
ver.
12.
Those
that
made
their
hearts
as
an
Adamant
stone
,
lest
they
should
heare
the
law
,
and
the
words
which
the
Lord
of
Hosts
had
sent
in
his
spirit
by
the
former
Prophets
,
They
made
the
pleasant
land
desola●e
.
We
cry
out
of
those
that
make
stripe
and
waste
,
and
there
are
actions
commenced
against
them
.
O
let
not
us
lay
waste
this
pleasant
land
,
this
good
laud
of
ours
,
this
garden
of
the
Lord
.
It
is
indeed
as
an
Eden
,
as
a
Paradise
,
our
fore-fathers
have
left
us
this
our
land
as
Gods
garden
;
let
not
us
through
our
sinnes
leave
it
to
our
posterities
as
a
wildernesse
and
a
dry
land
,
Psal.
107.
34.
there
is
a
threatning
that
God
will
make
a
fruitfull
land
barren
for
the
wickednesse
of
them
that
dwell
therein
.
Sinne
hath
heretofore
laid
wast
as
pleasant
and
fruitfull
Countreys
as
ours
.
Those
that
travell
in
Germanie
,
their
hearts
even
bleed
within
them
sometime
to
see
where
famous
Towns
have
stood
,
now
the
places
are
overgrowne
with
nettles
,
they
are
laid
wast
as
a
wildernesse
.
Aud
in
this
God
threatneth
after
the
manner
of
great
Kings
who
when
their
Subjects
obey
them
not
,
threaten
to
lay
their
Countreys
wast
and
to
destroy
their
Cities
,
as
Ecclesiasticall
Stories
tell
us
of
Theodosius
,
that
had
layed
great
taxes
upon
the
City
of
Antioch
at
which
they
were
much
grieved
,
and
imagining
it
seemes
that
the
Queen
had
a
speciall
hand
in
it
,
they
pulled
down
the
brazen
statue
of
the
Queene
that
was
in
the
Citie
in
a
kinde
of
anger
upon
this
,
Theodosius
threatneth
to
lay
the
Citie
and
Countrey
wast
as
a
fruite
of
his
displeasure
.
It
is
a
fruite
of
the
anger
of
a
Kings
according
to
their
power
,
to
manifest
it
that
way
,
not
onely
upon
particular
men
,
bnt
to
lay
whole
Countreyes
wast
.
God
is
the
great
King
,
and
he
threatneth
this
against
his
people
for
their
sinnes
,
that
he
will
lay
them
wast
as
a●wildernesse
.
God
had
rather
that
the
wilde
beasts
should
eate
up
the
good
of
the
land
,
then
that
wicked
stubborn
sinners
should
enjoy
it
:
God
had
rather
have
a
land
under
his
curse
,
to
have
nothing
but
thornes
and
bryars
brought
forth
of
it
,
then
that
wicked
wretches
should
partake
of
the
sweetness
and
fruit
of
it
,
for
sin
doth
not
only
pollute
the
sinner
,
but
the
land
,
and
putteth
both
the
sinner
and
the
land
under
a
curse
.
And
s●ay
them
with
thirst
.
In
the
36.
Psal.
ver.
8.
We
have
a
full
expression
of
the
plentifull
provision
of
Cods
people
that
dwell
in
the
house
of
the
Lord
.
●he
Text
saith
,
They
shall
be
abundantly
satisfied
with
the
fulnesse
of
thy
house
,
and
thou
shalt
make
them
to
drinke
of
the
river
of
thy
pleasures
,
O
what
a
sweet
promise
is
here
to
those
that
dwell
in
Gods
house
,
and
walke
with
God
as
beseemeth
those
that
are
in
his
house
!
they
shall
have
fatnesse
,
and
drinke
of
the
river
of
his
pleasures
:
but
here
is
threatned
slaying
with
thirst
,
that
God
will
not
onely
take
away
those
rivers
,
but
even
drops
of
water
,
they
shall
not
have
a
drop
to
coole
their
tongues
,
but
shall
be
slaine
with
thirst
.
There
was
a
time
wherein
God
had
such
pittie
upon
his
people
,
that
hee
would
cause
water
to
gush
out
of
the
rock
,
rather
then
their
thirst
should
not
he
satisfied
:
But
now
God
threatneth
that
hee
will
make
the
heavens
as
brasse
,
and
the
earth
as
iron
,
and
though
a
little
water
might
save
their
lives
,
they
should
not
have
it
,
He
will
slay
them
with
thirst
.
Oh
what
an
alteration
doth
sin
make
in
Gods
administrations
of
his
wayes
towards
us
!
It
is
a
great
judgement
thus
to
be
slayn
with
thirst
.
I
knew
my self
a
man
once
that
lying
in
a
burning
feaver
,
professed
that
if
he
had
all
the
world
at
his
dispose
,
he
would
give
it
all
for
one
draught
of
beer
.
At
so
low
a
rate
is
the
world
at
such
a
time
as
that
is
.
If
the
want
of
a
little
beer
or
water
to
satisfie
thirst
for
a
little
while
be
so
great
a
judgement
,
Oh
what
is
it
then
for
all
good
to
be
eternally
with
drawn
from
all
the
faculties
!
ut
Cicero
lib.
1.
Tuso
.
aiit
)
sitiens
bibisset
.
I
have
read
of
Darius
,
that
when
he
fled
from
his
enemies
,
and
being
in
great
thirst
(
though
those
Kings
had
a
delicate
drinke
that
was
peculiar
to
them
which
they
called
Coapsis
,
and
others
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
he
met
with
a
dirty
puddle
of
water
with
carry
on
lying
in
it
,
and
he
sucked
in
that
and
dranke
very
heartily
of
it
,
and
profest
,
that
it
was
the
sweetest
draught
that
ever
he
dranke
in
his
life
.
This
meditation
may
be
very
usefull
upon
this
evil
of
thirst
,
that
if
a
little
puddle
water
can
afford
so
much
comfort
when
the
faculties
are
in
such
a
disposition
as
they
are
fit
to
draw
out
that
comfort
that
is
in
this
puddle
water
,
Oh
then
what
comfort
and
goodnesse
is
there
in
an
infinite
God
when
he
shall
communicate
to
his
creature
all
that
good
that
is
communicable
,
and
when
all
the
faculties
of
soul
and
body
shall
be
in
a
full
disposition
,
to
receive
all
the
good
that
is
communicated
,
and
not
put
into
a
disposion
by
reason
of
want
,
but
by
reason
of
the
excellency
of
the
faculty
raised
to
such
a
height
,
and
inlarged
to
receive
what
good
God
himselfe
hath
to
communicate
to
his
creature
?
But
further
,
it
is
observable
.
Though
God
did
bring
them
into
a
wildernesse
,
and
set
them
in
a
dry
land
,
yet
if
they
might
have
some
drinke
,
though
but
water
to
refresh
them
in
this
wildernesse
,
and
in
this
dry
land
,
it
were
not
so
much
.
a
dry
land
,
and
there
they
shall
be
scorched
with
heat
,
and
then
God
shall
deny
them
all
succour
,
all
helpe
.
He
will
slay
them
with
thirst
.
God
useth
thus
to
deale
with
wicked
men
,
to
bring
them
into
extremity
,
and
there
to
leave
them
destitute
of
all
succour
,
of
all
helpe
,
We
have
an
excellent
Scripture
for
this
,
Ezek.
22.
20.
I
will
gather
you
in
mi●e
anger
,
and
in
my
fury
,
and
what
then
?
I
will
leave
you
there
and
melt
you
,
saith
God
.
This
may
be
a
Comment
upon
this
Text.
I
will
bring
into
the
widernesse
and
set
them
in
a
dry
land
and
slay
them
with
thirst
.
The
Saints
may
be
brought
into
great
extremity
,
but
God
leaveth
them
not
there
.
God
makes
their
extremity
his
opportunity
for
mercy
,
he
bringeth
refreshing
to
them
then
,
they
never
have
more
sweet
refreshings
from
God
,
then
when
they
are
in
the
greatest
extremities
in
regard
of
trouble
and
affliction
.
God
promiseth
,
Esay
,
4.
6.
that
he
will
be
a
shadow
for
them
in
the
day
time
from
the
heat
,
and
a
covert
from
storme
and
from
raine
.
This
is
Gods
peculiar
mercy
to
the
Saints
;
perhaps
they
have
no
shelter
now
,
but
when
the
storme
commeth
they
have
a
shelter
then
,
and
they
have
a
shadow
when
the
heat
commeth
;
in
their
extremity
they
have
comfort
.
But
it
is
otherwise
with
the
wicked
,
the
wicked
perhaps
may
have
many
shelters
before
the
storme
commeth
;
but
when
the
storme
commeth
,
then
they
are
destitute
,
they
may
have
many
shady
places
before
the
heat
cometh
,
but
when
the
heat
commeth
,
then
they
are
left
fuccourless
,
then
they
are
slain
with
thirst
.
When
wicked
men
are
in
prosperity
,
then
there
may
come
one
blessing
after
another
(
I
meane
that
which
is
in
it self
a
blessing
)
heaped
upon
them
,
but
when
they
come
into
adversity
,
when
they
have
most
need
of
comfort
,
then
they
are
left
destitute
.
This
slaying
with
thirst
is
applyed
by
some
spiritually
;
I
will
bring
a
spirituall
famine
upon
them
.
When
they
shall
be
in
a
wildernesse
,
in
a
dry
land
,
when
they
shall
have
most
need
of
comfort
for
their
soules
,
they
shall
be
deprived
of
it
.
Many
men
in
the
time
of
their
health
and
prosperity
have
many
sweet
promises
of
the
Gospel
revealed
unto
them
,
many
blessed
manifestations
of
Gods
free
grace
and
goodnesse
in
his
Christ
made
known
unto
them
,
but
they
slight
and
disregard
them
:
But
when
God
shall
bring
them
into
the
wildernesse
,
when
God
shall
cause
them
to
be
under
the
torment
of
a
scorching
conscience
,
when
conscience
shall
be
burning
,
and
scalding
,
then
perhaps
they
may
long
,
Oh
that
I
had
one
drop
of
water
,
one
promise
out
of
the
Word
to
comfort
me
!
Oh
that
I
might
have
but
never
so
little
refreshing
!
Oh
that
I
might
heare
againe
those
things
I
have
heretofore
heard
and
neglected
!
But
then
God
may
deny
one
drop
of
water
to
coole
their
scorching
consciences
and
stay
them
with
thirst
,
slay
their
soules
with
thirst
at
that
time
:
And
thus
many
poore
creatures
are
slain
with
thirst
,
that
did
so
little
regard
those
rivers
of
consolation
,
that
in
the
time
of
their
prosperity
they
might
have
had
.
Ver.
4.
And
I
will
not
have
mercy
upon
her
children
,
for
they
be
the
children
of
whoredoms
.
I
confesse
at
the
first
view
,
looking
upon
this
verse
I
thought
I
might
quickly
passe
it
over
,
the
rather
because
we
had
some
such
expressions
in
the
former
Chapter
,
where
God
threatned
that
he
would
have
no
more
mercy
upon
them
:
But
the
Scripture
is
a
vast
depth
,
and
there
are
many
excellent
treasures
in
it
,
there
is
alwayes
aliquid
revisentibus
,
something
for
those
that
come
to
see
again
and
looke
again
,
and
this
something
will
appeare
to
be
much
,
that
we
shall
see
out
of
these
expressions
further
then
before
hath
been
observed
.
And
I
will
not
have
mercy
]
This
Particle
[
And
]
hath
much
in
it
,
it
is
a
most
terrible
And.
This
conjunction
many
times
in
Scripture
is
as
a
pleonasme
,
and
doth
not
serve
for
much
use
,
but
here
in
this
place
it
is
of
great
use
,
and
it
is
filled
with
terrour
as
full
as
it
is
possible
for
such
a
little
particle
to
hold
.
I
know
there
may
be
many
curiosities
sometimes
in
observatious
of
particles
,
of
conjunctions
:
but
we
shall
not
meddle
with
any
curiosity
,
but
speake
of
that
which
is
plain
,
and
the
intention
of
the
Holy
Ghost
here
.
I
say
this
And
is
a
most
dreadfull
And
;
marke
the
conjunction
,
you
had
foure
Ands
before
,
saith
God
,
I
will
strip
her
naked
,
[
And
]
set
her
as
in
the
day
wherein
she
was
borne
,
And
]
make
her
as
a
wildernesse
,
[
And
]
set
her
as
a
dry
Land
,
[
And
]
slay
her
with
thirst
.
Is
not
here
enough
?
Oh
no
,
there
cometh
a
fifth
And
,
and
that
is
more
terrible
then
all
the
former
foure
[
And
]
I
will
have
no
more
mercy
upon
her
children
.
This
addeth
terrour
to
all
the
rest
.
Suppose
that
all
the
other
foure
had
beene
,
and
if
this
had
not
come
,
there
had
not
beene
such
a
grievous
threatning
,
If
God
had
said
,
I
will
strip
her
naked
&
set
her
as
in
the
day
wherein
she
was
borne
,
and
I
will
make
her
as
a
wildernesse
,
and
set
her
as
a
dry
land
,
and
slay
her
with
thirst
,
yet
if
there
might
be
mercy
in
all
this
,
their
condition
had
not
beene
so
miserable
,
but
(
saith
God
)
I
will
doe
all
these
,
And
I
will
have
no
more
mercy
upon
them
.
Oh
this
hath
that
terrour
in
it
,
that
it
is
impossible
for
the
heart
of
a
man
that
apprehends
it
to
stand
under
it
.
And
for
the
opening
of
this
I
shall
shew
you
how
that
all
the
former
foure
not
only
may
stand
with
Gods
mercy
,
but
they
have
stood
with
Gods
mercy
;
that
God
had
heretofore
shewed
mercy
to
them
when
they
were
in
such
a
low
condition
in
which
they
were
borne
,
when
they
were
in
the
wildernesse
,
when
they
were
in
a
dry
Land
,
yea
when
he
did
slay
them
,
he
shewed
mercy
unto
them
.
But
now
he
saith
,
he
will
do
thus
and
thus
,
and
shew
no
mercy
unto
them
.
So
that
then
though
this
And
be
conjunctive
in
Grammar
,
yet
here
in
Divnity
it
is
a
disjunctive
,
and
a
most
dreadfull
disjunctive
to
part
them
and
mercy
a
sunder
,
yea
and
to
part
many
of
them
and
mercie
eternally
asunder
.
To
shew
you
therefore
the
soure
former
,
that
though
they
were
in
such
a
condition
heretofore
,
yet
God
did
shew
them
mercie
;
now
what
a
condition
is
that
God
will
shew
them
no
mercie
.
As
First
,
In
the
day
wherein
they
were
borne
,
that
(
as
you
may
remember
)
I
shewed
you
out
of
the
16.
Ezek.
what
a
low
and
pittifull
condition
the
people
of
Israel
were
in
,
they
were
cast
out
in
the
field
,
&
they
were
in
their
blood
,
and
not
washed
,
and
the
like
:
But
mark
in
the
8.
ver.
I
passed
by
thee
and
looked
upon
thee
,
behold
the
time
was
a
time
of
love
,
and
I
spread
my
skirt
over
thee
,
and
covered
thy
nakednesse
,
yea
,
I
sware
unto
thee
,
and
entered
into
covenant
with
thee
,
and
thou
becamest
mine
.
Here
are
the
highest
and
the
fullest
expressions
of
Gods
grace
that
could
be
.
First
,
I
looked
upon
her
,
and
then
the
time
was
a
time
of
love
,
and
then
,
I
spread
my
skirt
over
thee
,
and
I
entered
into
covenant
with
thee
,
and
thou
becamist
mine
:
Here
are
all
these
expressions
of
mercy
,
even
at
that
time
when
they
were
cast
out
as
forlorne
in
the
open
field
,
and
no
eye
pitt●ed
them
:
but
now
they
are
threatned
to
be
cast
out
into
the
open
field
againe
,
and
no
eye
to
pittie
them
in
heaven
or
in
earth
,
no
,
nor
the
eye
of
God
to
pittie
them
:
now
God
threatneth
to
cast
them
off
for
ever
,
so
as
he
will
see
them
in
their
blood
,
but
it
shall
be
no
more
a
time
of
love
,
but
a
time
of
wrath
,
and
he
will
no
more
enter
into
covenant
with
them
,
neither
shall
they
be
his
.
2.
When
God
brought
them
into
the
wildernesse
,
God
there
shewed
them
mercy
,
for
that
you
have
a
marvellousfull
Text
,
Deut.
32.
10.
Hee
found
them
in
a
desart
land
,
and
in
the
wast
howling
wildernesse
;
but
mark
,
he
led
them
about
,
he
instructed
them
,
he
kept
them
as
the
apple
of
his
eye
.
Though
they
were
in
a
wast
howling
wildernesse
,
yet
they
were
as
deare
to
God
as
the
apple
of
his
eye
.
Yea
further
,
ver.
11.
As
an
eagie
stirreeth
up
her
nost
,
fluttereth
over
her
young
,
spreadeth
abroad
her
wings
,
taketh
them
,
beareth
them
on
her
wings
,
so
the
Lord
alone
did
lead
them
.
It
is
the
note
of
Paulus
Fagius
,
citing
for
it
Rabbi
Solomon
upon
this
,
as
the
Eagle
carries
her
young
ones
,
not
as
other
birds
,
for
other
birds
it
is
observed
carry
their
young
ones
in
their
claws
,
the
Eagle
bears
hers
upon
her
wings
,
and
this
is
the
reason
that
is
observed
,
because
the
Eagle
is
more
tender
of
her
young
ones
then
other
birds
are
,
why
?
for
other
birds
carrying
their
young
ones
in
their
claws
,
if
any
shoot
at
them
,
they
hit
the
young
ones
,
and
kill
them
first
,
but
may
misse
the
old
one
;
but
the
Eagle
carries
hers
upon
her
back
,
upon
her
wings
,
that
whosoever
shoots
at
her
young
ones
,
they
must
shoot
through
her
first
:
So
saith
God
,
I
carried
you
in
the
wildernesse
as
the
Eagle
carries
her
young
ones
upon
her
wings
,
that
if
any
shoot
at
you
to
hurt
you
,
they
must
shoote
through
me
first
before
they
can
come
at
you
.
This
was
Gods
mercy
to
them
when
they
were
in
the
wast
howling
wildernesse
,
here
is
not
such
an
And
,
they
were
in
a
wildernesse
,
yet
God
had
much
mercy
upon
them
.
Thirdly
,
milestone
God
brought
them
into
a
dry
Land
,
in
this
wildernesse
they
wanted
water
,
yet
(
though
they
were
ready
to
murmure
)
he
made
them
sucke
honey
out
of
the
rocke
,
and
oile
out
of
the
flinty
rocke
,
Deut.
32.
13.
You
will
say
,
when
did
God
make
them
suck
honey
out
of
the
rock
?
wee
read
indeed
that
water
gushed
out
of
the
rocke
in
a
dry
land
,
but
here
the
Scripture
speaks
,
that
he
made
them
suck
honey
&
oile
out
of
the
flinty
rock
.
It
is
a
note
of
Chrysostome
speaking
upon
this
very
thing
,
of
Gods
making
them
sucke
honey
and
oile
out
of
the
rocke
:
Not
,
saith
he
,
that
there
was
indeed
honey
or
oyle
came
out
of
the
rock
,
but
because
they
being
in
the
wildernesse
,
and
in
such
great
want
,
the
water
that
came
out
of
the
rock
was
to
them
as
sweet
and
delightfull
,
as
if
it
had
beene
honey
or
oyle
.
Thence
he
gathered
that
note
,
that
want
and
necessity
will
make
every
thing
very
sweet
and
comfortable
,
water
will
be
as
honey
and
oile
to
them
that
want
.
When
you
are
at
your
full
tables
,
This
wine
pleaseth
you
not
,
and
that
beere
pleaseth
you
not
;
but
if
you
were
in
necessitie
,
water
would
be
as
wine
,
it
would
be
as
honey
and
oile
to
you
.
Yea
but
what
say
you
to
the
fourth
And
,
He
will
slay
them
with
thirst
?
Can
you
shew
us
any
place
wherein
God
did
slay
his
people
,
yet
shew
mercie
to
them
?
Yes
,
I
can
.
There
is
a
place
where
it
is
said
,
God
slew
his
people
,
yet
for
all
that
at
that
very
time
he
shewed
abundance
of
mercie
to
his
people
;
when
God
did
come
with
his
sword
in
his
hand
,
yet
with
abundance
of
compassion
in
his
heart
.
The
Scripture
is
in
Psal.
78.
34.
Marke
what
the
Text
saith
there
,
When
he
slew
them
,
then
they
sought
him
,
and
they
returned
and
enquired
early
after
God
,
and
they
remembred
that
God
was
their
Rocke
.
Well
,
they
sought
him
,
and
they
remembred
this
,
that
God
was
their
Redeemer
,
but
did
God
redeeme
them
at
that
time
?
Yes
,
verse
38.
He
being
full
of
compassion
for
gave
their
iniquity
,
and
destroyed
them
not
,
yea
many
a
time
he
turned
his
anger
away
,
and
did
not
stir
up
all
his
wrath
,
Or
as
the
old
Translation
hath
it
,
He
called
backe
his
anger
,
which
here
he
will
not
doe
:
He
was
full
of
compassion
,
and
forgave
their
iniquity
,
and
called
back
his
anger
,
though
he
did
slay
them
at
that
time
.
He
denieth
to
doe
it
here
,
he
letteth
out
his
anger
here
to
the
full
,
and
will
not
call
it
back
,
I
will
have
no
mercy
upon
them
:
And
it
is
observable
in
this
Scripture
that
yet
the
Text
saith
before
that
,
they
did
but
flatter
God
with
their
mouth
:
though
they
did
but
flatter
God
with
their
mouth
,
yet
such
was
Gods
mercie
toward
them
,
that
he
calleth
back
his
anger
.
My
brethren
,
God
hath
a
high
esteeme
of
his
worship
in
a
Nation
;
though
it
should
be
but
externall
(
but
we
must
not
rest
in
that
)
yet
many
times
externall
humilliation
and
worshipping
of
God
in
a
Nation
hath
beene
effectuall
to
deliver
them
from
externall
judgements
.
Therefore
we
have
much
cause
to
be
incouraged
,
in
that
God
doth
stirre
up
our
Nation
at
this
day
,
yea
and
those
particularly
that
are
going
in
that
expedition
and
service
for
the
Kingdome
,
that
God
doth
stirre
them
up
to
goe
forth
worshipping
of
him
.
Our
adversaries
come
against
them
with
Oathes
and
curses
,
and
they
goe
against
them
with
fasting
and
prayer
,
not
externally
onely
,
but
we
hope
internally
many
of
them
,
and
thousands
that
joine
with
them
in
our
Nation
.
And
if
God
will
shew
so
much
mercy
to
them
when
they
did
but
flatter
him
with
their
mouth
,
surely
then
when
as
there
are
so
many
true
worshippers
of
him
,
yea
those
that
are
the
instruments
of
the
work
;
we
have
much
cause
to
think
that
God
will
shew
mercy
to
us
,
and
that
if
anger
were
come
out
against
us
,
yet
God
will
call
it
backe
.
Thus
then
we
see
that
so
long
as
Gods
people
be
Gods
people
,
though
they
may
be
brought
to
great
troubles
(
we
cannot
be
secured
from
troubles
)
yet
still
there
is
mercie
for
them
;
so
long
as
they
are
his
people
,
so
long
as
the
knot
is
between
God
and
them
,
and
they
are
in
Covenant
,
there
is
mercie
for
them
.
But
now
when
they
are
cast
off
,
now
there
commeth
an
and
,
I
will
doe
thus
and
thus
,
bring
them
into
these
extremities
,
and
I
will
shew
no
mercy
to
them
,
there
shall
be
judgement
without
mercie
.
The
observation
then
from
hence
is
,
Isa.
7.
5.
An
evil
(
saith
the
Text
)
an
onely
evil
,
behold
it
is
comming
.
Marke
,
there
may
come
an
evil
to
the
people
of
God
,
that
which
materially
is
evill
,
but
it
can
never
be
said
of
Gods
people
that
an
evill
,
an
only
evill
is
comming
:
If
an
evil
come
,
there
cometh
a
great
good
together
with
that
evil
:
but
now
it
is
upon
the
wicked
,
an
evil
,
&
an
onely
evil
is
coming
.
God
threatneth
Psal.
75.
8.
that
he
hath
a
cup
in
his
hand
,
full
of
mixture
,
the
mixture
of
that
is
an
aggravation
of
the
wrath
that
is
in
it
:
but
here
there
is
a
cup
in
Gods
hand
without
mixture
,
and
the
want
of
mixture
is
the
aggravation
of
the
evil
of
this
cup.
When
wrath
is
pure
,
then
it
is
grown
beyond
anger
,
and
grown
to
hatred
:
so
long
as
it
is
but
meere
anger
,
it
admitteth
of
mixture
of
love
,
but
when
once
it
is
(
as
we
may
speak
)
grown
to
that
height
of
sowerness
that
all
the
mixture
of
love
is
gone
,
then
it
is
turned
to
hatred
.
There
was
a
time
when
Israel
spake
in
a
murmuring
way
that
God
brought
them
into
the
wildernesse
because
he
hated
them
.
Deut.
1.
27.
But
now
God
threatneth
to
bring
them
into
the
wildernesse
and
to
hate
them
indeed
,
according
to
that
Hosea
9.
15.
All
their
wickednesse
is
in
Gilgal
,
for
there
I
hated
them
.
David
prayeth
Psal.
6.
1.
that
God
would
not
rebuke
him
in
his
wrath
,
neither
chasten
him
in
his
hot
displeasure
;
but
what
then
?
Have
mercy
upon
me
O
Lord
:
So
long
as
God
sheweth
mercie
he
doth
not
chasten
in
his
sore
displeasure
:
but
when
God
commeth
with
afflictions
&
denyeth
mercie
,
then
he
commeth
in
sore
displeasure
indeed
,
it
is
hatred
.
Secondly
,
When
God
commeth
without
mercie
he
commeth
upon
the
wicked
in
the
most
unseasonable
time
for
them
that
can
be
.
That
is
the
difference
betwixt
the
evills
that
come
upon
the
godly
and
the
wicked
.
There
may
be
evills
(
that
materially
are
so
)
upon
the
godly
,
but
yet
they
shall
come
upon
them
when
it
shall
be
seasonable
for
them
:
but
when
they
come
upon
the
wicked
it
shal
be
when
they
are
most
unseasonable
for
them
:
As
a
husband-man
if
he
would
cut
his
Tree
so
as
onely
to
lop
it
that
it
may
grow
and
flourish
again
,
he
will
be
sure
to
do
it
in
due
time
,
as
in
January
or
February
,
Zeph.
2.
4.
They
shall
drive
out
Ashdod
at
noon
day
.
In
those
Countries
that
were
exceeding
hot
and
scorching
,
she
pheards
and
others
that
had
their
businesse
abroad
,
used
to
keep
their
houses
at
noon
day
,
or
get
into
some
shady
places
and
sleepe
.
Now
when
God
threatneth
a
judgement
in
wrath
,
and
denyeth
mercie
,
saith
hee
,
they
shall
drive
out
Ashdod
at
noone
day
,
in
the
worst
time
that
possibly
Ashdod
can
be
driven
out
,
in
the
middest
of
scorching
.
Because
God
intended
to
destroy
them
,
he
drives
them
out
at
noone
day
.
Again
thirdly
,
When
God
commeth
upon
the
wicked
and
denyeth
mercie
,
he
regardeth
not
the
proportion
of
any
affliction
or
any
evill
,
whether
it
be
enough
or
not
enough
for
them
,
what
is
that
to
him
?
When
hee
cometh
upon
his
own
people
he
weigheth
out
his
wrath
.
Never
did
any
skilfull
Physitian
or
Apothecary
more
carefully
weigh
out
to
every
dram
what
the
potion
should
be
that
is
to
be
given
to
a
child
,
Thus
though
when
God
commeth
to
his
children
hee
weigheth
out
their
afflictions
,
yet
when
he
cometh
with
judgements
upon
the
wicked
,
he
cares
not
how
much
,
how
many
or
great
they
be
,
whether
sutable
to
their
conditions
or
no
,
whether
they
can
beare
them
or
no
,
whether
their
backes
breake
or
no
,
he
cometh
with
judgements
upon
them
to
destroy
them
.
Fourthly
,
though
they
cry
aloud
,
yea
cry
with
teares
he
will
not
heare
them
,
Fifthly
,
God
commandeth
all
creatures
that
they
should
deny
help
to
them
.
They
may
stand
and
be
amazed
,
but
help
them
they
cannot
.
They
all
say
how
can
we
help
,
seeing
God
helpes
not
.
Sixthly
,
There
is
the
curse
of
God
mixed
with
every
judgement
to
drive
them
further
from
God
,
and
to
harden
them
more
in
their
sinnes
.
Lastly
,
One
judgement
is
but
the
making
way
for
another
,
yea
all
judgments
in
this
world
are
but
the
fore-runners
,
and
makers-way
for
eternall
judgements
.
This
is
the
portion
of
the
cup
of
the
wicked
when
God
saith
he
will
shew
them
no
mercie
.
The
afflictions
of
the
Saints
may
seeme
to
be
more
grievous
outwardly
,
but
thus
God
never
afflicteth
them
,
there
is
mercie
alwayes
for
them
.
Wherefore
all
yee
Saints
of
God
who
are
under
any
affliction
at
any
time
,
be
patient
and
quiet
,
be
contented
under
it
,
for
though
your
afflictions
before
and
grievous
,
But
further
.
I
will
not
have
mercy
upon
her
children
.
Her
children
.
]
The
judgement
of
God
in
punishing
the
sin
of
the
fathers
upon
the
children
we
spake
somewhat
of
in
the
Chapter
before
,
wee
will
wholly
let
that
passe
now
:
and
onely
consider
children
in
another
way
then
we
did
before
,
in
a
politicall
consideration
,
for
certainly
that
is
the
meaning
of
the
Text
,
I
will
not
have
mercy
upon
her
children
;
that
is
,
I
will
not
have
mercie
upon
the
particular
people
that
belong
to
Iezreel
.
Private
and
particular
people
are
called
the
daughters
of
Jerusalem
,
the
daughters
of
such
a
Country
.
So
that
the
whole
community
together
with
the
officers
&
Governours
they
are
as
the
Mother
,
and
the
private
and
particular
people
they
are
as
the
children
.
So
that
when
God
saith
he
will
have
no
mercy
upon
her
children
,
hee
doth
not
onely
threaten
the
State
and
the
Church
,
the
Governours
and
the
whole
Community
thus
,
but
he
threatneth
every
particular
person
of
them
,
though
you
that
are
in
the
multitude
perhaps
thinke
you
may
escape
in
the
crowde
;
No
saith
God
,
I
will
looke
to
every
one
of
you
of
the
multitude
of
the
private
and
particular
persons
of
Israel
,
and
my
wrath
shal●
not
onely
come
out
against
those
that
are
in
higher
places
,
but
it
shall
come
out
against
you
also
,
I
will
slay
her
children
.
It
is
true
indeed
,
the
heads
and
governours
of
places
are
usually
most
invelved
in
the
guilt
of
the
sins
of
nations
,
and
their
judgements
are
usually
most
dreadfull
when
God
commeth
with
nationall
judgements
.
As
Num.
35.
3.
4.
The
Text
saith
there
that
Israel
joyned
themselves
to
Baal
▪
Peor
,
and
the
anger
of
the
Lord
was
kindled
against
Israel
,
and
the
Lord
said
unto
Moses
,
take
all
the
heads
of
the
people
,
and
hang
them
up
before
the
sunne
.
The
Lords
anger
was
kindled
against
the
people
,
but
he
bade
Moses
especially
look
to
the
heads
,
and
take
them
and
hang
them
up
be●●re
the
Lord
,
that
the
fierce
anger
of
the
Lord
might
be
turned
away
from
Israel
.
Certainly
execution
of
wrath
upon
great
ones
,
upon
such
as
have
beene
heads
in
evill
,
is
a
Sacrifice
exceeding
well
pleasing
to
God
.
But
though
God
ay●●e
at
them
especially
in
nationall
judgements
,
yet
the
multitude
and
private
people
must
not
thinke
to
escape
,
and
that
upon
these
grounds
.
First
,
Because
many
times
it
is
for
their
sins
that
God
suffereth
their
Governours
to
doe
so
much
evill
as
they
doe
,
in
numbring
the
people
.
When
you
see
your
Governours
doe
that
which
is
naught
,
lament
for
your
own
sins
;
doe
not
spend
your
time
onely
in
crying
out
against
them
,
but
look
to
yourselves
,
it
is
for
your
sinnes
that
God
hath
left
them
to
do
as
they
have
done
.
Secondly
,
It
may
be
the
reason
why
Governours
do
not
reforme
,
is
,
in
the
perversenesse
of
people
,
that
they
are
not
in
a
preparation
to
receive
that
good
which
otherwise
our
Governours
had
in
their
hands
&
hearts
to
bring
to
passe
.
As
2
Chron.
20.
33.
it
is
cleere
there
,
Howbeit
the
high
places
were
not
taken
away
,
why
?
For
as
yet
the
people
had
not
prepared
their
hearts
to
seeke
the
God
of
their
Fathers
.
Why
?
should
they
have
pulled
down
the
high
places
?
no
,
but
they
should
have
beene
in
a
preparation
for
the
pulling
of
them
downe
.
Certainly
this
is
the
great
cause
why
our
high
places
are
not
pulled
downe
,
why
Reformation
hath
gone
on
no
better
then
it
hath
,
and
why
we
have
so
much
evil
remaining
amongst
us
,
because
the
people
have
not
prepared
their
hearts
,
they
are
not
in
a
disposition
to
receive
the
mercie
that
our
governours
have
hearts
to
bring
unto
us
.
They
have
hearts
to
work
for
us
,
but
when
we
speake
to
them
of
what
is
fit
to
be
done
,
their
answer
is
,
but
is
England
in
a
fit
disposition
to
receive
such
a
thing
as
that
is
?
so
that
the
truth
is
,
although
you
are
ready
to
cry
out
of
your
Governours
,
you
say
,
they
have
power
in
their
hands
,
why
doe
they
not
reforme
things
?
yet
the
guilt
in
great
part
devolves
upon
the
people
,
they
are
not
in
a
fit
d●sposition
to
receive
such
reformation
:
therefore
God
threatneth
the
child●en
,
the
peo●le
here
.
Again
further
,
It
may
be
it
is
from
you
that
the
Governours
that
are
evil
are
so
much
incouraged
and
abetted
in
that
which
is
evill
:
though
you
doe
it
not
,
yet
you
so
much
incourage
them
as
the
guilt
redounds
upon
you
.
Yea
lastly
,
If
you
do
but
obey
them
in
any
thing
that
is
evill
,
in
doing
of
that
,
the
guilt
devolveth
upon
you
,
for
you
should
not
do
it
,
but
rather
obey
God
then
man
.
Many
thinke
to
make
this
their
plea
,
they
are
commanded
to
doe
thus
and
thus
,
and
Governours
would
have
them
doe
it
,
and
it
is
Law
and
the
like
,
and
they
thinke
upon
this
plea
they
may
do
any
thing
in
the
world
.
This
will
not
secure
you
,
God
may
come
with
judgement
without
mercie
upon
the
children
as
well
as
upon
the
Mother
.
And
if
Gods
wrath
should
come
in
nationall
judgements
against
England
,
let
the
people
know
that
they
are
like
to
smart
most
dreadfully
,
for
never
was
their
a
time
in
our
dayes
,
nor
in
our
fore-fathers
dayes
,
that
so
much
depended
upon
the
people
as
at
this
day
;
never
were
they
called
to
that
help
as
now
they
are
called
to
at
this
day
.
So
that
the
people
now
may
have
reformation
,
How
beautifull
are
thy
feete
?
And
Cant.
5.
There
Christ
is
described
in
his
beauty
,
and
it
beginneth
at
the
head
,
His
head
is
as
the
most
faire
gold
.
God
sometimes
makes
use
of
the
people
to
be
great
meanes
,
and
perhaps
the
beginning
of
means
to
bring
beauty
to
the
Church
,
though
they
cannot
perfect
it
.
Heretofore
private
persons
could
doe
little
:
Alas
though
they
were
under
grievous
oppressions
,
they
knew
not
now
to
help
themselves
.
Many
men
that
had
purses
,
and
strength
,
and
heads
,
and
hearts
and
all
,
yet
they
knew
not
what
to
doe
,
but
to
make
their
moane
one
to
another
,
and
to
heaven
;
but
now
it
is
otherwise
,
now
you
may
do
somewhat
else
besides
making
your
moane
one
to
another
,
yea
besides
making
your
moa●e
to
heaven
:
for
you
that
have
purses
now
you
may
see
waies
to
employ
them
for
the
publique
good
,
for
Religion
,
for
liberty
,
you
that
have
strength
of
body
may
know
what
to
doe
,
you
that
have
head-pieces
,
I
mean
parts
,
you
are
called
to
help
,
you
may
joyne
together
for
God
and
the
good
of
your
Country
,
you
may
do
much
more
then
heretofore
could
be
done
.
Wherefore
now
if
you
should
desert
the
Cause
of
God
,
and
desert
those
that
you
have
trusted
,
you
must
expect
the
most
dreadfull
wrath
of
God
,
and
that
without
mercie
,
even
upon
the
people
that
ever
was
upon
any
nation
since
the
beginning
of
the
world
,
for
never
any
nation
that
we
know
of
,
had
more
depending
upon
the
people
then
there
is
at
this
day
upon
the
people
of
England
,
O
consider
of
it
,
and
oh
that
all
the
people
of
the
land
did
but
know
what
God
would
have
them
to
do
in
such
a
time
as
this
?
Again
,
I
will
not
have
mercy
upon
her
children
:
upon
particular
private
persons
in
the
society
.
One
note
more
upon
that
,
It
is
a
dangeraus
thing
for
men
in
any
societie
to
do
as
the
most
doe
:
If
they
be
in
a
civill
societie
to
give
their
votes
and
to
do
as
the
greater
part
doth
;
if
you
be
in
a
Church
societie
,
to
do
as
the
greater
part
doth
without
any
examination
of
it
,
this
dangerous
.
For
though
the
greater
part
,
the
communitie
may
doe
that
which
is
evil
,
you
shall
not
be
excused
by
that
,
for
you
to
say
,
why
what
could
I
help
it
,
wh●n
the
most
doth
it
?
God
commeth
upon
private
and
particular
men
,
upon
the
children
,
even
every
one
of
them
:
And
why
?
For
they
are
the
children
of
whoredomes
.
That
is
either
passively
or
actively
,
passively
,
because
they
were
begotten
of
whoredomes
and
brought
up
,
their
education
hath
been
in
whoredome
,
they
have
had
it
from
their
parents
,
Or
else
they
are
the
children
of
whoredomes
actively
,
they
live
in
the
same
whoredomes
their
Mother
did
.
From
hence
,
First
,
Yet
Secondly
,
Then
what
a
mercie
is
it
for
us
to
be
brought
up
in
the
truth
;
to
have
Parents
that
doe
professe
the
truth
,
and
for
our
education
to
bee
in
the
way
of
truth
?
It
is
a
mercy
that
we
do
not
consider
of
to
give
God
the
glory
of
it
:
How
dangerous
is
it
to
have
superstitious
Idolatrous
Parents
,
and
to
have
such
kind
of
education
!
there
is
not
one
of
ten
thousand
that
altereth
his
religion
:
If
they
have
Turks
,
or
Jewes
,
or
Papists
to
their
parents
,
and
such
education
,
it
is
not
one
of
tenne
thousand
I
say
that
altereth
his
religion
.
Therefore
it
is
like
our
condition
would
have
been
the
same
if
God
had
not
cast
it
that
our
parents
should
be
such
as
professe
the
truth
,
and
our
education
according
to
the
truth
.
Blesse
God
for
this
.
And
you
that
are
parents
doe
you
look
to
your
children
,
and
bring
them
up
in
the
truth
.
Children
who
have
gracious
principles
dropped
into
them
,
and
those
watred
by
prayers
and
tears
,
there
is
hope
of
them
▪
and
not
of
them
alone
,
but
of
the
nation
where
they
live
.
Lastly
(
which
is
the
observation
which
mainely
wee
are
to
consider
of
)
When
Gods
judgements
come
abroad
in
the
world
,
children
of
whoredomes
look
to
it
,
God
threatneth
he
will
have
no
mercy
upon
them
,
or
they
are
the
children
of
whoredomes
.
The
children
of
whoredomes
are
the
butt
of
Gods
wrath
when
his
judgements
come
abroad
in
the
world
.
Isa.
27.
4
Furie
is
not
in
me
,
saith
the
Text
,
that
is
,
it
is
not
in
mee
toward
my
Saints
;
Who
would
set
the
briers
and
thorns
against
mee
in
battle
?
I
would
goe
thorough
them
,
I
would
burn
them
together
.
When
my
wrath
commeth
against
the
briars
and
thornes
,
I
will
go
through
them
,
and
burne
them
together
;
but
for
my
children
,
fury
is
not
in
me
toward
them
:
When
Gods
wrath
is
abroad
in
the
world
,
let
not
the
children
of
the
bride-chamber
feare
,
but
let
the
children
of
whoredomes
feare
and
quake
,
let
briars
and
thornes
feare
,
but
not
the
fruitfull
trees
in
Gods
garden
:
Godjudgements
know
how
to
make
a
difference
between
men
,
they
are
dis
stinguishing
things
when
they
come
abroad
:
God
sendeth
not
his
judgements
hand
over
head
,
but
putteth
into
them
a
distinguishing
quality
.
God
hath
a
chamber
of
rest
and
safety
for
his
people
,
wherein
he
will
hide
them
till
his
indignation
be
over-past
;
but
for
the
children
of
whoredomes
,
superstitious
,
Idolatrous
,
wicked
and
ungodly
people
,
they
are
the
people
of
Gods
indignation
,
they
are
like
Idumea
,
the
people
of
Gods
curse
,
as
you
have
it
,
Isa.
34.
5.
There
are
a
people
this
day
amongst
us
who
are
certainely
the
people
of
Gods
curse
,
and
let
them
look
to
it
as
well
as
they
will
.
Rev.
14.
8.
Babylon
is
fallen
,
is
fallen
(
saith
an
Angell
there
)
and
mark
what
followeth
.
ver.
9.
And
another
Angel
followed
,
saying
with
a
loud
voyce
,
If
any
man
worship
the
beast
and
his
image
,
and
receive
his
mark
in
his
forehead
or
in
his
hand
,
the
same
shal
drinke
of
the
wine
of
the
wrath
of
God
which
is
powred
out
without
mixture
into
the
cup
of
his
indignation
.
It
is
according
to
that
in
the
Text
here
,
God
will
have
no
mercy
,
they
shall
drink
of
the
wine
of
the
wrath
of
God
without
mixture
,
without
mixture
of
any
mercy
at
all
.
And
further
,
He
shall
be
tormented
with
fire
and
brimstone
in
the
presence
of
the
holy
Angels
,
&
in
the
presence
of
the
Lambe
,
and
the
smoake
of
their
torment
ascendeth
up
for
ever
and
ever
,
And
they
have
no
rest
day
nor
night
that
worship
the
beast
and
his
image
.
Here
is
a
dreadfull
threat
against
the
children
of
whoredomes
,
against
such
as
follow
the
wayes
of
the
great
whore
of
Babylon
.
Blessed
are
they
that
in
these
times
have
testimony
in
their
own
consciences
,
that
it
hath
been
their
care
above
all
things
to
draw
themselves
out
from
the
guilt
of
all
superstitious
and
Idolatrous
vanities
,
and
to
keep
themselves
(
according
to
that
light
that
God
hath
discovered
to
them
)
pure
from
the
pollutions
of
that
man
of
sin
.
Blessed
I
say
are
these
,
they
need
not
feare
this
day
;
but
for
those
that
have
involved
themselves
in
the
guilt
of
those
pollutions
,
they
have
need
to
humble
their
souls
before
God
,
and
to
cry
mightily
,
for
wrath
is
going
out
against
the
children
of
whoredomes
.
This
Text
here
spoken
of
,
is
not
meant
only
of
hell
hereafter
,
but
it
is
meant
of
judgement
even
in
this
world
:
And
above
all
times
that
ever
yet
have
been
since
Antichrist
began
,
it
is
a
most
desperate
thing
to
be
a
Papist
in
these
dayes
,
because
now
is
the
time
for
God
to
make
these
children
of
whoredomes
the
very
Butt
of
his
wrath
and
indignation
.
We
heare
of
wars
,
and
rumors
of
wars
,
and
a
great
deale
of
stir
there
is
abroad
:
My
brethren
,
keep
your
hearts
chast
to
God
,
and
fear
not
,
for
God
hath
another
manner
of
people
to
deal
withall
then
you
;
you
shall
be
sealed
first
,
before
the
wrath
come
out
.
Though
I
cannot
excuse
you
altogether
from
suffering
some
afflictions
,
these
children
of
whoredomes
may
bring
some
trouble
upon
the
Saints
for
the
present
;
yea
perhaps
some
of
you
may
have
your
blood
spilt
,
but
God
hath
mercy
to
bestow
upon
you
,
but
for
them
there
is
wrath
,
and
wrath
without
mixture
,
God
saith
he
will
have
no
mercy
upon
the
children
of
whoredoms
.
Let
such
as
are
going
forth
then
in
this
Service
,
for
Religion
and
Liberty
,
go
forth
with
courage
and
undauntednesse
of
spirit
,
why
?
for
they
fight
against
none
but
those
that
God
fighteth
against
.
Who
are
they
but
the
children
of
whoredomes
that
they
go
to
fight
against
,
those
who
have
shewed
themselves
to
be
open
fighters
against
God
and
his
truth
,
such
as
are
most
abominable
swearers
,
cursers
,
and
blasphemers
,
such
as
make
no
other
use
of
the
light
of
the
Gospel
that
they
have
,
but
only
to
scorn
and
contemn
it
,
such
as
are
open
despisers
of
God
and
his
truth
,
and
of
his
people
?
Certainly
if
there
be
a
cursed
generation
upon
the
face
of
the
earth
,
these
are
the
people
,
whose
mouths
are
full
of
curses
,
and
certainely
Gods
curse
is
upon
them
who
are
so
full
of
cursings
themselves
.
If
there
be
any
of
you
here
that
are
now
,
or
hereafter
may
go
forth
in
this
service
,
your
spirits
should
even
rise
with
indignation
against
such
monsters
upon
earth
,
and
goe
against
them
as
David
against
Goliah
,
What
shall
this
uncircumcised
Philistine
defie
the
hoast
of
the
living
God
?
Thus
your
hearts
should
rise
if
you
have
any
love
to
God
and
his
truth
;
Shall
a
company
of
cursed
monsters
that
do
nothing
but
blaspheme
,
and
curse
,
and
sweare
,
and
defie
God
and
his
servants
,
and
his
Tabernacle
,
and
worship
;
shall
these
uncircumcised
Philistins
go
on
thus
defying
God
and
his
truth
?
If
you
have
the
hearts
of
men
within
you
,
especially
of
Christians
,
me
thinks
you
should
not
be
able
to
beare
it
,
but
goe
forth
against
them
with
fulnesse
of
spirit
and
resolution
,
certainely
God
will
make
them
a
prey
to
you
,
they
are
not
only
such
as
not
only
have
put
off
Christianity
,
and
are
become
Atheists
,
but
they
have
put
off
all
kind
of
humanity
,
and
are
rather
turned
monstrous
beasts
,
or
devils
.
Fear
them
not
,
though
their
hearts
be
full
of
pride
and
rage
,
and
though
they
beast
never
so
much
what
they
are
,
or
what
they
have
done
,
or
what
they
will
doe
;
I
say
feare
them
not
,
for
this
is
part
of
the
curse
of
God
that
is
upon
them
that
though
God
fighteth
against
them
,
they
will
not
see
it
,
they
shall
not
see
it
,
because
God
intendeth
to
destroy
them
;
though
judgments
are
out
against
them
,
But
we
must
go
on
to
the
5.
verse
.
For
their
mother
hath
played
the
harlot
.
Their
mother
,
that
is
,
the
State
and
the
Church
,
for
they
were
both
involved
in
one
,
hath
played
the
harlot
.
This
[
For
]
hath
reference
two
ways
;
either
it
may
have
reference
to
those
words
,
I
will
not
have
mercy
upon
them
,
for
not
only
they
are
,
but
their
mother
is
defiled
with
whoredomes
,
she
hath
played
the
harlot
:
or
secondly
,
it
hath
reference
onely
to
the
latter
part
,
they
are
the
children
of
whoredomes
,
for
their
mother
hath
played
the
harlot
:
either
it
referreth
to
the
reason
why
God
will
not
have
mercy
upon
them
,
because
their
mother
hath
played
the
harlot
:
or
secondly
to
the
reason
why
they
are
the
children
of
whoredomes
,
for
their
mother
hath
played
the
harlot
.
And
from
both
these
references
we
have
very
usefull
observations
for
us
.
The
first
,
their
mother
hath
played
the
harlot
,
they
are
children
of
whoredoms
themselves
,
and
their
mother
hath
plaid
the
harlot
,
there
is
a
succession
of
wickednesse
among
them
,
and
that
I
cannot
beare
.
The
ground
is
,
because
those
that
keep
up
a
succession
of
wickednesse
from
the
mother
to
the
children
,
and
so
goe
on
downeward
,
they
are
guilty
of
all
the
wickednesses
that
went
before
them
in
that
line
;
Else
how
can
that
be
understood
where
Christ
saith
he
will
require
all
the
blood
from
Abel
to
Zacharias
upon
that
generation
;
Again
,
For
their
mother
hath
plaid
the
harlot
,
consider
this
word
For
,
as
having
reference
to
the
reason
why
they
are
children
of
whoredomes
,
for
their
mother
hath
plaid
the
harlot
.
The
observation
is
,
Children
usually
goe
according
to
their
parents
,
which
way
their
parents
goe
,
commonly
the
children
goe
.
It
is
a
usuall
thing
where
there
are
prophane
parents
to
have
prophane
children
,
if
the
parents
sweare
to
have
swearing
children
,
if
the
parents
be
superstitious
to
have
superstitious
children
;
if
parents
be
scorners
of
Religion
,
to
have
children
scorners
too
:
we
find
it
true
in
experience
,
in
that
new
nick-name
that
is
brought
up
on
the
godly
in
roome
of
the
former
,
it
is
as
frequent
in
the
mouths
of
children
as
in
others
,
because
children
go
according
to
what
their
fathers
formerly
did
:
I
will
give
you
one
notable
Text
of
Scripture
for
this
,
it
is
2
King
.
2.
23.
When
Elisha
the
Prophet
was
going
up
to
Bethel
,
there
came
forth
little
children
out
of
the
City
and
said
unto
him
,
Goe
up
thou
bald-head
,
goe
up
thou
bald-head
.
The
thing
that
I
note
it
for
is
this
,
that
not
only
the
children
did
it
,
and
so
were
destroyed
,
(
for
two
she-beares
came
out
of
the
wildernesse
and
tare
42.
of
them
)
but
what
children
were
they
that
did
this
?
If
you
observe
the
Text
,
you
shall
finde
that
they
were
the
children
of
Bethel
;
and
what
place
was
that
?
That
was
one
of
the
places
where
the
calves
were
set
up
,
and
it
was
a
place
of
much
superstition
,
and
the
children
were
as
superstitious
as
their
parents
:
A
place
that
had
the
name
,
the
house
of
God
,
but
a
place
exceedingly
abused
,
and
no
place
did
more
degenerate
from
the
name
then
it
,
it
was
a
Bethaven
,
a
house
of
vanity
and
wickednesse
.
It
was
the
place
that
was
most
superstitious
,
and
those
were
the
children
that
scorned
at
the
Prophet
:
But
we
need
no
other
proof
but
only
experience
,
yet
there
is
one
notable
Scripture
further
for
it
,
Jer.
7.
18.
The
children
(
saith
the
Text
)
gather
wood
,
their
fathers
kindle
the
fire
,
and
their
mothers
kneaded
the
dough
:
the
children
joyned
you
see
:
Pelagius
thought
that
there
was
no
sinne
came
into
the
world
but
only
by
imitation
,
children
imitating
their
parents
.
Certainly
imitation
is
of
great
power
and
force
to
prevaile
with
the
hearts
of
children
.
You
that
are
wicked
parents
,
had
need
to
looke
to
it
what
you
doe
before
your
children
.
He
that
sinneth
before
a
child
,
specially
a
parent
,
sinneth
doubly
,
On
the
otherside
,
as
therefore
children
of
whoredomes
,
because
their
mother
hath
plaid
the
harlot
,
why
then
should
not
children
be
gracious
and
godly
,
who
have
gracious
and
godly
parents
?
Why
should
it
not
be
said
,
This
childe
is
a
godly
childe
,
for
his
mother
was
a
gracious
woman
,
and
his
father
a
godly
man
?
You
that
have
godly
parents
,
let
this
be
your
Encomium
,
You
are
godly
and
gracious
children
,
and
you
had
godly
and
gracious
parents
,
this
will
be
your
honour
before
the
Saints
.
But
how
vile
is
it
,
when
it
may
be
said
,
Here
is
a
wicked
wretch
,
yet
he
had
a
godly
father
,
and
a
godly
mother
;
here
is
an
uncleane
and
filthy
liver
,
yet
hee
had
gracious
parents
?
It
is
no
wonder
to
say
thus
,
This
man
is
filthy
,
for
his
father
was
filthy
,
and
his
mother
was
a
harlot
;
but
to
look
upon
one
,
and
say
,
Here
is
a
whoremaster
,
yet
his
father
was
a
godly
gracious
man
;
Here
is
a
harlot
,
yet
her
mother
was
a
holy
woman
;
O
how
vile
is
that
!
I
remember
a
speech
of
that
reverend
Master
Bolton
,
who
died
not
long
since
;
It
is
repo●ted
,
that
upon
his
death-bed
he
had
his
children
come
to
him
,
&
he
speaks
thus
unto
them
,
I
doe
believe
,
saith
he
,
there
is
never
a
one
of
you
will
dare
to
meet
me
at
the
tribunall
of
Christ
in
an
unregenerate
condition
.
So
let
me
say
to
you
that
are
evill
children
of
Godly
parents
,
let
me
in
their
names
speak
to
you
,
How
dare
you
,
with
what
face
doe
you
think
you
shall
dare
to
meet
with
your
godly
father
and
gracious
mother
before
the
judgement
seat
of
Jesus
Christ
?
at
that
day
if
your
godly
father
stand
at
the
right
hand
of
Christ
,
how
dare
you
appeare
before
that
face
in
the
guilt
of
those
horrible
wickednesses
that
you
now
live
in
?
Certainly
the
thought
of
this
hath
power
to
daunt
your
hearts
.
She
hath
done
shamefully
.
The
word
in
the
Hebrew
(
it
is
in
Hyphil
,
and
so
it
may
be
translated
transitively
)
signifieth
,
She
hath
made
ashamed
,
as
well
as
done
shamefully
;
and
so
I
find
it
according
to
some
thus
rendered
,
Shee
hath
made
ashamed
her
husband
,
she
hath
made
ashamed
her
children
,
shee
hath
made
ashamed
her self
,
and
all
these
three
may
be
meant
.
Yea
I
conceive
the
intent
of
the
holy
Ghost
is
to
expresse
them
all
.
Her
husband
first
,
the
Church
is
the
Spouse
of
Jesus
Christ
,
Christ
is
the
husband
of
the
Church
,
and
you
know
the
Scripture
saith
that
the
woman
is
the
glory
of
the
man
.
I
remember
I
gave
the
meaning
of
that
heretofore
;
So
the
Church
being
the
Spouse
of
Christ
,
should
be
the
glory
of
Christ
:
the
woman
should
be
the
glory
of
the
man
,
but
yet
being
wicked
and
filthy
,
she
makes
her
husband
many
times
ashamed
.
The
evil
of
the
wife
is
a
shame
to
the
husband
,
so
the
evill
of
the
Church
is
a
shame
to
Iesus
Christ
.
The
Church
in
Scripture
is
called
the
glory
of
Christ
,
2
Cor.
8.
23.
If
our
brethren
be
enquired
after
,
they
are
the
messengers
of
the
Churches
,
and
the
glory
of
Christ
.
Isa.
4.
5.
Vpon
all
the
glory
shall
be
a
defence
.
It
should
be
so
,
but
when
it
commeth
to
be
defiled
,
it
shameth
Christ
,
their
wickednesse
reflects
upon
Christ
.
Christ
is
said
to
walke
in
the
middest
of
the
golden
Candlesticks
,
Rev.
2.
1.
Every
Church
is
a
Candle-stick
,
and
it
should
be
a
golden
Candle-sticke
,
but
if
it
come
to
be
a
filthy
rustie
Candle-stick
,
Wicked
men
doe
not
shame
Christ
,
but
godly
doe
.
My
brethren
let
us
take
heed
of
that
,
It
is
an
evill
thing
to
bring
shame
to
our selves
,
and
one
to
another
,
but
to
bring
shame
upon
JESUS
CHRIST
is
the
greatest
evil
.
Many
of
you
perhaps
are
ashamed
of
Christ
,
take
heed
you
be
not
a
shame
to
Christ
.
They
are
ashamed
of
Christ
that
are
ashamed
to
appeare
in
the
cause
of
Christ
;
but
as
for
you
that
are
so
,
Christ
hath
more
cause
to
be
ashamed
of
you
,
for
you
are
a
shame
to
him
.
It
is
true
,
I
cannot
deny
it
but
many
Churches
of
God
,
and
that
of
late
have
brought
some
shame
to
Jesus
Christ
by
their
dissentions
and
fractions
,
and
they
must
take
shame
to
themselves
,
and
they
have
taken
shame
to
themselves
,
they
have
acknowledged
it
to
the
glory
of
Christ
,
and
in
that
regard
in
some
measure
have
washed
off
that
shame
that
they
have
brought
to
Christ
.
Againe
further
,
a
shame
they
are
to
their
children
.
Wicked
Parents
are
a
shame
to
their
children
;
when
a
child
appeareth
forward
,
towardly
,
and
hopefull
,
and
it
be
said
,
Would
you
not
wonder
to
see
him
so
forward
?
the
father
of
him
is
a
beastly
dr●nkard
,
a
filthy
whore-monger
,
of
a
vile
and
malignant
spirit
;
And
then
a
shame
to
her selfe
,
she
hath
plaid
the
harlot
,
she
hath
done
shamefully
.
Wherein
had
she
done
shamefully
?
I
will
onely
mention
one
particular
.
Certainly
that
shame
of
hers
was
especially
in
subjecting
Religion
to
carnall
policie
.
For
what
did
she
doe
?
what
was
the
great
sinne
of
the
ten
Tribes
?
It
was
this
,
because
they
were
afraid
that
if
they
did
go
up
to
Jerusalem
to
worship
,
the
people
would
then
depart
from
the
house
of
Jeroboam
,
to
the
house
of
David
,
therefore
out
of
politicall
regards
they
would
have
the
worship
set
up
at
Dan
and
Bethel
,
there
they
would
have
Calves
,
they
must
not
goe
up
to
Jerusalem
the
place
which
God
had
appointed
to
worship
in
,
but
at
Dan
and
Bethel
.
This
was
a
meere
politique
fetch
,
for
they
could
not
but
acknowledg
that
God
did
require
that
they
should
worship
at
Jerusalem
where
the
Temple
was
,
and
there
was
no
other
reason
why
they
would
worship
at
Dan
and
Bethel
,
but
meerely
out
of
State
policie
that
they
might
prevent
the
people
from
going
backe
to
the
house
of
David
,
and
indeed
they
did
professe
so
much
themselves
.
Here
then
they
did
shamfully
.
The
Observation
then
from
hence
is
,
that
for
governours
or
any
to
subject
Religion
to
policie
is
a
shamefull
thing
.
It
is
shamefull
to
make
Religion
an
underling
,
and
to
make
policie
the
head
.
Perhaps
they
call
this
wisedome
,
a
prudentiall
way
,
wee
must
be
carefull
and
wise
to
foresee
inconveniences
that
may
follow
.
But
what
if
God
give
it
another
name
?
God
may
give
it
a
name
of
base
temporizing
,
a
name
of
folly
and
wickednesse
:
to
subject
Religion
to
policie
it
is
shamefull
,
because
it
abaseth
that
which
is
the
great
honour
of
any
Country
,
it
makes
it
an
underling
:
what
is
the
excellency
of
man
but
Religion
?
what
is
the
excellency
of
a
Country
but
Religion
?
and
what
hath
England
been
glorious
for
more
then
for
Religion
?
Now
to
put
the
excellency
of
a
thing
under
any
inferiour
,
this
is
shamefull
,
to
put
the
Crown
that
is
for
the
head
under
ones
foot
is
a
dishonour
to
it
:
although
a
thing
hath
in
it self
but
little
excellencie
,
if
it
be
brought
beneath
it selfe
under
other
things
that
have
not
so
great
an
excellency
in
them
,
it
makes
it
vile
.
And
shamefull
also
it
is
because
it
holdeth
forth
this
,
that
we
dare
not
trust
God
for
our
civill
estate
and
for
our
peace
,
therefore
Religion
must
come
under
.
Shamefull
it
is
again
because
it
is
grosse
folly
,
for
there
is
no
such
way
to
breede
disturbance
in
a
politicke
state
,
no
such
way
to
undoe
a
State
,
as
to
make
Religion
an
underling
to
policie
.
Was
it
not
so
here
?
That
very
way
that
they
tooke
to
uphold
their
policie
was
the
way
to
destroy
their
State
,
&
did
destroy
it
at
last
,
even
their
corrupting
of
Gods
worship
.
What
cause
had
they
then
to
be
ashamed
of
this
,
that
God
should
take
that
which
they
thought
to
helpe
themselves
by
,
and
make
that
the
very
thing
that
should
cause
their
ruine
?
And
certainly
it
will
be
so
,
they
that
are
of
the
deepest
and
politikest
ferches
and
reaches
,
if
they
thinke
to
secure
themselves
and
preserve
their
peace
,
out
of
that
principle
,
so
as
Religion
must
come
under
,
and
must
be
serviceable
,
it
will
appeare
at
last
they
doe
shamefully
,
God
will
make
them
ashamed
of
it
one
way
or
other
,
it
will
be
the
onely
way
to
undoe
themselves
and
us
.
I
confesse
in
matters
of
Religion
there
are
some
commands
that
are
affirmitive
precepts
:
These
though
they
doe
ligare
semper
,
yet
not
ad
semper
,
there
is
not
a
necessity
that
at
every
time
and
instant
they
should
be
urged
,
so
that
it
may
be
that
a
people
may
be
in
such
a
frame
that
men
cannot
but
by
degrees
bring
in
a
reformation
to
the
height
of
it
,
and
then
it
is
not
carnall
policie
to
bring
in
such
wayes
of
God
gradually
,
as
are
commanded
by
affirmitive
precepts
;
but
negative
precepts
binde
semper
and
adsemper
,
and
the
State
must
looke
to
that
,
that
they
do
nothing
against
Christ
out
of
policie
that
they
doe
not
hinder
by
any
positive
Law
the
way
of
Christ
,
for
though
Christ
may
be
willing
to
forbeare
some
Ordinances
for
a
time
,
and
he
doth
it
out
of
mercy
to
a
people
,
he
saith
he
will
have
mercy
and
not
sacrifice
,
but
Christ
will
never
beare
that
there
should
be
any
thing
done
against
him
in
that
time
.
If
they
should
out
of
any
State
policie
to
preserve
peace
,
or
to
gratifie
an
evill
party
,
sacrifice
any
part
of
Religion
,
or
any
godly
person
,
this
will
prove
a
shamefull
thing
,
Christ
accounts
it
so
,
and
whosoever
doth
so
will
be
ashamed
of
it
at
the
last
.
Now
my
brethren
,
why
should
not
God
be
trusted
?
let
us
looke
at
Religion
in
the
first
place
,
and
so
pray
wee
that
those
who
are
our
reformers
who
have
power
in
their
hands
may
never
prove
to
be
guilty
of
this
shamefull
way
of
putting
Religion
under
policie
.
I
will
give
you
a
notable
example
in
Scripture
about
it
.
It
is
Josh.
5.
When
Joshua
had
brought
the
people
of
Israel
over
Jordan
(
that
you
know
was
the
very
beginning
of
their
entrance
into
Canaan
)
now
as
soone
as
they
were
brought
unto
the
borders
of
the
Land
,
they
were
to
encounter
with
all
their
enemies
,
and
you
may
imagine
that
when
Joshua
had
passed
the
river
the
,
people
might
thinke
that
all
the
Country
would
be
about
their
eares
,
one
would
thinke
then
that
policy
would
have
taught
them
to
lay
aside
all
thoughts
of
Religion
,
and
to
look
to
their
enemies
that
were
at
hand
,
if
ever
they
were
outragious
they
would
be
then
,
and
therefore
now
let
us
minde
nothing
but
arming
our selves
against
them
:
But
mark
now
God
goeth
another
way
to
worke
,
as
soone
as
they
were
gone
over
Jordan
,
and
were
upon
the
borders
of
the
Land
of
Canaan
,
they
must
goe
and
circumcise
themselves
,
and
you
know
when
they
were
circumcised
they
were
sore
that
they
could
not
fight
.
Simeon
and
Levi
destroyed
a
whole
City
when
they
were
circumcised
,
they
were
not
then
in
a
posture
of
fighting
or
defending
themselves
,
but
lay
at
the
mercie
of
their
enemies
.
But
this
was
Gods
wisedome
.
Nay
further
,
they
must
go
and
keepe
the
passeover
too
,
they
must
mind
and
tend
Religion
:
And
mark
you
shall
finde
in
the
latter
end
of
the
Chapter
,
that
after
they
had
been
circumcised
&
kept
the
Passeover
,
then
appeareth
one
to
Ioshua
with
a
drawn
sword
,
and
saith
he
,
I
am
the
Captain
of
the
Lords
Hosts
.
Then
the
Captain
of
the
Lords
Host
appeareth
to
fight
for
them
when
they
had
once
obeyed
;
whereas
had
they
neglected
Circumcision
and
the
Passeover
,
&
thought
of
fighting
onely
,
they
,
might
have
missed
of
the
Captaine
of
the
Lords
Hosts
to
have
fought
for
them
,
and
what
would
have
become
of
them
then
?
So
you
see
God
would
have
us
minde
Religion
in
the
most
dangerous
times
,
and
though
we
thinke
we
must
mind
our
peace
and
safety
,
and
lay
our
hands
upon
our
swords
●or
our
defence
,
yet
let
us
be
carefull
of
our
Religion
,
and
then
we
shall
have
a
Captain
of
the
Lords
host
come
and
fight
for
us
.
Marke
8.
15.
we
are
charged
to
take
heed
of
two
sorts
of
leaven
,
The
leaven
of
the
Scribes
and
Pharises
,
and
the
leaven
of
Herod
.
The
leaven
of
the
Scribes
and
Pharises
is
corruption
in
Church
affairs
,
the
leaven
of
Herod
is
corruption
in
Religion
too
,
but
in
order
of
the
Common-wealth
,
in
bringing
under
things
of
God
to
the
affairs
of
the
State
,
for
in
this
Herod
was
like
Jeroboam
,
he
was
affraid
of
his
kingdome
as
Ieroboam
was
,
hee
had
many
wayes
and
plots
to
keepe
himselfe
in
that
kingdom
as
Ieroboam
had
,
and
many
did
cleave
to
Herod
in
his
plots
,
as
Israel
clave
to
Ieroboam
in
his
,
therefore
saith
Christ
,
take
heed
not
onely
of
the
leaven
of
the
Scribes
and
Pharises
but
of
the
leaven
of
Herod
.
And
it
may
be
the
Lord
saw
us
to
prone
of
sinfull
compliances
,
even
ready
to
have
sacrificed
much
of
his
worship
and
many
of
his
Saints
for
the
obtaining
peace
in
the
State
,
The
Fourth
Lecture
.
HOSEA
2.
5.
Shee
that
conceived
them
hath
done
shamefully
;
for
she
said
,
I
will
goe
after
my
lovers
,
that
give
me
my
bread
,
and
my
water
,
my
wooll
,
and
my
flaxe
,
mine
oyle
and
my
drinke
.
GOds
threats
against
Israel
to
make
her
as
a
wilderness
and
as
a
dry
land
,
to
slay
her
with
thirst
,
in
the
3.
verse
,
to
shew
no
mercy
to
her
children
,
in
the
4.
ver.
The
reason
because
her
mother
had
played
the
harlot
,
in
the
beginning
of
this
5.
ver.
we
finished
the
last
day
.
Onely
in
a
word
to
give
you
one
note
from
that
title
of
Mother
here
,
that
wee
observed
not
before
.
The
Community
of
the
Church
and
civill
State
is
called
Mother
,
in
way
of
distinction
from
private
people
,
and
private
people
are
as
the
children
of
that
Mother
,
so
we
opened
it
in
the
second
ver.
The
Observation
is
,
The
Community
of
a
State
and
Church
should
be
to
particular
persons
as
a
Mother
.
a
viperous
generation
that
seeke
to
eate
out
the
bowels
of
her
Mother
,
let
our
hearts
breake
for
this
,
as
Psal.
35.
14.
I
bowed
down
heavily
as
one
that
mourneth
for
his
Mother
.
Let
not
us
lift
up
our
heads
and
be
jolly
now
,
but
for
the
present
bow
down
heavily
as
those
that
are
called
(
though
in
some
respects
to
rejoyce
,
)
yet
in
many
others
to
mourne
this
day
for
our
Mother
.
Yea
let
our
hearts
rise
against
these
vile
monsters
that
joyne
with
a
Malignant
party
to
bring
such
woefull
confusion
and
trouble
even
to
our
Mother
.
We
may
say
to
them
justly
as
Saul
said
unto
Ionathan
passionatly
,
You
children
of
the
rebellious
and
perverse
,
why
have
you
chosen
to
joyne
with
them
for
the
confusion
of
your
Mothers
nakednesse
.
Let
us
do
what
we
can
to
help
.
Shall
we
see
her
bowells
torne
and
not
stirre
at
all
?
She
calleth
now
to
us
to
come
and
help
her
,
and
let
us
know
that
if
it
go
ill
with
her
,
it
cannot
go
well
with
us
.
If
the
Mothers
breast
thorough
some
incurable
disease
must
be
cut
off
,
the
tender
Father
takes
away
the
children
and
will
not
suffer
them
to
behold
the
torture
of
their
Mother
;
Who
knows
but
that
this
hath
been
Gods
end
in
taking
away
his
deare
children
in
former
times
,
because
hee
would
not
have
their
tender
hearts
to
see
so
much
sorrow
and
evill
as
should
befall
their
Mother
?
And
what
God
hath
reserved
us
to
see
in
the
sufferings
of
our
Mother
we
do
not
know
.
Howsoever
let
not
her
suffer
by
us
,
let
not
her
suffer
for
want
of
our
help
,
let
not
her
suffer
without
us
,
let
not
us
be
so
unnaturall
as
to
be
every
one
shifting
for
himselfe
,
for
the
private
and
particular
,
neglecting
the
publicke
,
the
community
,
neglecting
our
Mother
that
should
be
as
deare
to
us
as
the
bowels
out
of
which
we
came
.
She
hath
done
shamefully
.
We
should
have
the
affections
of
children
to
her
though
she
hath
done
shamefully
.
But
further
,
Here
you
have
the
amplification
of
her
whoredomes
,
shee
hath
plaid
the
harlot
,
and
so
plaid
as
she
hath
done
shamefully
:
The
latter
end
of
the
verse
is
by
way
of
probation
of
this
amplification
,
for
how
doth
it
appeare
she
hath
done
shamefully
?
for
she
hath
said
,
I
will
goe
after
my
lovers
,
&c.
For
the
first
then
,
this
amplification
of
her
whoredome
,
her
whoredome
is
such
as
is
shamefull
,
Hence
first
observe
.
That
sinne
,
A
wicked
man
is
loathsome
,
and
commeth
to
shame
:
Pro.
14.
34.
Sinne
is
a
reproach
to
a
nation
,
or
to
any
people
;
Sinne
of
its
owne
nature
let
it
bee
what
it
will
be
,
it
is
shamefull
:
Much
more
then
whoredome
,
to
play
the
harlot
,
for
all
sinne
doth
drowne
a
man
,
it
brings
him
beneath
the
excellency
of
a
man
,
it
is
contrary
to
the
image
of
God
in
man
,
to
that
wherein
true
honor
,
beauty
,
glory
doth
consist
.
It
makes
men
vile
.
I
will
give
you
but
one
Text
for
it
,
Dan
,
11.
21.
And
there
shal
arise
a
vile
person
.
Who
was
that
?
It
was
according
to
interpreters
,
Antiochus
Epiphanes
,
the
great
King
of
Assyria
,
and
yet
a
vile
person
.
Josephus
tells
us
that
the
Samaritans
when
they
were
in
danger
of
suffering
from
him
because
he
thought
them
to
be
Jewes
,
they
wrote
to
him
in
this
manner
.
To
Antiochus
the
mighty
God
;
and
his
very
Epithet
,
Epiphanes
,
is
as
much
in
our
English
as
Illustrious
,
Antiochus
the
Illustrious
,
the
famous
,
bright
in
his
glory
:
He
that
was
so
illustrious
and
so
great
a
Prince
,
that
was
written
unto
as
the
mighty
God
,
yet
in
the
Scripture
language
being
wicked
he
is
a
vile
person
.
It
is
a
special
note
of
one
that
is
fit
to
dwell
in
Gods
Mountain
,
in
whose
eyes
a
vile
person
is
contemned
.
Sin
is
a
shame
because
it
deceiveth
a
man
,
The
way
of
the
wicked
shall
deceive
him
,
What
profit
have
you
now
of
those
things
where
of
you
are
ashamed
?
It
is
a
good
signe
of
grace
to
be
able
to
see
into
the
deceits
of
sinne
,
so
as
to
be
ashamed
of
it
.
But
though
all
sin
be
shamefull
,
yet
whoredome
especially
,
and
that
either
bodily
or
spiritual
.
First
bodily
,
the
expression
of
shamefulnesse
though
especially
it
aymeth
at
their
Idolatry
,
yet
it
hath
its
rise
from
bobily
whoredome
,
if
that
were
not
shamefull
,
the
expression
could
not
be
full
;
that
she
had
played
the
harlot
,
and
done
shamefully
,
Pro.
6.
32.
Whoso
committeth
adultery
with
a
woman
,
lacketh
understanding
,
he
that
doth
it
destroyeth
his
own
soul
;
a
wound
and
dishonour
shall
he
get
,
and
his
reproach
shall
not
be
wiped
away
.
It
makes
one
to
be
as
one
of
the
fooles
in
Israel
.
And
I
(
saith
Tamer
when
Amnon
defiled
her
)
whether
shall
I
cause
my
shame
to
go
?
and
as
for
thee
thou
shalt
be
as
one
of
the
fooles
in
Israel
.
2
Sam.
13.
13.
Amnon
though
a
Kings
sonne
,
though
a
brave
gallant
,
yet
by
his
uncleannesse
he
makes
himselfe
as
one
of
the
fooles
in
Israel
,
Deut.
23.
18.
Thou
shalt
not
bring
the
hire
of
a
whore
,
nor
the
price
of
a
dogge
into
the
house
of
the
Lord
;
they
are
joyned
both
together
,
for
Scripture
language
makes
those
to
be
doggs
who
are
uncleane
and
filthy
.
When
Ishbosheth
charged
Abner
with
the
sinne
of
uncleannesse
,
2
Sam.
3.
8.
Am
I
a
dogs
head
,
saith
he
,
that
thou
chargest
me
with
a
fault
concerning
this
woman
?
Many
Adulterers
goe
very
fine
and
spruce
,
many
young
wantons
are
bravely
drest
,
but
in
Gods
esteeme
they
are
as
dogges
thorough
their
uncleanness
.
It
is
not
a
harsher
title
then
the
spirit
of
God
gives
them
.
I
have
read
of
a
people
amongst
the
heathen
that
condemned
this
sinne
with
death
,
and
with
a
shamefull
death
according
to
the
nature
of
the
sinne
,
the
death
was
this
,
they
would
have
the
adulterers
or
adulteresses
head
to
be
put
into
the
paunch
of
a
beast
,
where
lay
all
the
filth
and
uncleannesse
of
it
,
and
there
to
be
stifled
to
death
,
a
punishment
fit
for
so
filthy
a
sinne
.
And
as
this
sin
is
ever
shamefull
,
so
especially
the
more
lovely
any
yoke
fellow
is
that
is
forsaken
,
and
the
more
vile
and
fowle
the
whore
is
,
so
much
the
more
shamefull
is
the
sin
:
Athenaeus
bringes
in
Plato
,
bewayling
himself
in
his
own
condition
,
that
he
was
taken
so
much
with
a
filthy
whore
.
It
is
more
shamefull
for
Christians
then
for
heathens
,
because
they
know
that
the
covenant
of
mariage
is
the
covenant
of
God
,
as
Pro.
2.
17.
But
further
,
corruption
in
Gods
worship
is
most
shamefull
,
for
that
is
aymed
at
especially
here
.
The
shamefulness
of
corrupting
the
worship
of
God
is
exprest
in
that
most
famous
Text
we
have
for
this
purpose
.
Exod.
32.
25.
Aaron
made
the
people
naked
unto
their
shame
,
how
was
that
,
but
by
false
worship
though
it
was
of
the
true
God
?
In
false
worship
,
there
is
shame
because
in
that
a
man
subjects
his
conscience
to
vile
things
.
Conscience
that
is
not
to
be
subject
to
any
creature
,
only
unto
God
himselfe
is
here
made
subject
to
low
and
vile
things
.
Indeed
it
is
not
shamefull
to
subject
our
consciences
to
God
in
the
use
of
creatures
though
never
so
meane
appointed
by
himselfe
,
but
those
that
doe
subject
unto
creatures
in
wayes
of
false
worship
not
appointed
by
God
,
subject
not
their
consciences
to
God
but
unto
those
creatures
,
and
that
is
shamefull
.
In
false
worship
though
there
may
seeme
to
be
a
great
deale
of
humility
,
yet
there
is
notorious
pride
and
presumption
,
For
a
creature
to
take
upon
him
by
his
owne
fancie
and
conceit
to
raise
up
creatures
higher
then
ever
God
hath
raised
them
,
to
put
higher
respects
upon
creatures
then
ever
God
hath
done
,
this
is
boldnesse
and
presumption
,
yea
to
presume
so
far
as
by
his
owne
fancy
and
conceit
,
to
raise
up
the
creature
so
high
as
that
God
himself
according
to
the
humors
of
men
must
come
to
be
nearer
men
,
and
to
be
more
present
with
these
creatures
then
otherwise
he
would
.
Thus
men
presume
to
bring
God
to
be
under
their
fancies
,
and
is
not
this
shamefull
.
Further
it
is
extreame
folly
,
for
we
contradict
our selves
when
we
thinke
to
honour
God
and
yet
goe
against
him
,
when
wee
put
high
esteeme
upon
such
things
as
are
abominable
and
detestable
.
Marke
that
excellent
Scripture
for
this
,
Ierem.
44.
4.
I
sent
unto
you
all
my
servants
the
Prophets
,
rising
early
and
sending
them
,
saying
,
O
doe
not
this
abominable
thing
that
I
hate
.
Marke
,
God
cryeth
out
with
a
kinde
of
shrieke
,
all
my
servants
the
Prophets
I
sent
,
saying
,
O
doe
not
this
abominable
thing
;
It
is
a
delightfull
thing
〈◊〉
your
eyes
,
but
abominable
in
Gods
.
And
Ezek.
22.
3.
they
are
called
by
a
word
that
signifieth
the
very
excrements
that
come
out
of
a
man
they
glory
in
them
,
they
defile
themselves
by
them
.
When
God
opens
their
eyes
they
will
see
false
worship
a
shamefull
thing
,
and
when
they
doe
so
,
God
will
shew
them
the
Excellency
of
his
own
.
You
have
an
excellent
Scripture
for
this
,
Ezek.
43.
10.
11.
Sonne
of
man
shew
the
house
to
the
house
of
Israel
,
that
they
may
be
ashamed
of
their
iniquities
,
and
if
that
they
be
ashamed
of
all
that
they
have
done
,
that
is
,
of
all
their
false
worship
,
what
then
?
Then
shew
them
the
forme
of
the
house
,
and
the
fashion
thereof
,
and
the
goings
out
thereof
,
and
the
commings
in
thereof
,
and
all
the
formes
thereof
,
and
all
the
Lawes
thereof
,
and
all
the
Ordinances
thereof
,
and
write
it
in
their
sight
that
they
may
keepe
the
whole
for
me
thereof
,
and
all
the
ordinances
thereof
and
doe
them
.
Marke
my
brethren
,
you
see
how
God
standeth
much
upon
formes
,
all
the
formes
thereof
,
and
the
forme
thereof
:
Let
not
us
slightly
account
of
any
thing
in
Gods
worship
,
of
circumstances
for
God
standeth
much
upon
his
own
forme
in
his
own
worship
.
Many
who
have
no
Religion
but
a
forme
,
yet
neglect
Gods
forme
.
Men
love
to
stand
much
upon
their
owne
forms
,
let
them
know
God
stands
much
upon
his
formes
,
and
it
is
no
hinderance
but
a
furtherance
to
the
power
of
Religion
to
keep
close
to
Gods
forme
,
and
if
we
would
come
to
know
what
are
Gods
Ordinances
(
we
cry
out
,
O
that
we
could
but
know
what
is
the
right
way
)
this
is
one
way
for
you
to
know
:
First
,
be
ashamed
of
what
you
have
done
,
be
ashamed
of
your
former
false
worship
,
and
then
God
will
shew
you
the
Ordinances
of
his
House
,
and
the
true
beauty
of
his
true
worship
:
till
then
there
are
so
many
distinctions
,
and
evasions
,
and
objections
that
they
never
come
to
understand
it
:
when
God
humbleth
the
heart
,
and
makes
ashamed
of
what
hath
been
naught
before
,
all
the
distinctions
,
and
evasions
,
and
objections
vanish
away
as
the
mist
before
the
sunne
.
And
the
more
excellent
the
Lord
is
,
and
those
Ordinances
are
from
which
we
doe
depart
,
the
more
shamefull
is
that
●●lse
worship
that
our
hearts
doe
decline
unto
.
She
hath
done
shamefully
,
why
?
she
hath
forsaken
such
a
husband
,
she
hath
forsaken
the
Lord
JESUS
CHRIST
who
is
so
lovely
,
she
hath
forsaken
the
blessed
Ordinances
that
God
hath
appointed
,
altogether
lovely
,
there
is
lovlinesse
enough
in
Christ
to
satisfie
the
soul
for
ever
.
And
Ezek.
7.
20.
As
for
the
beauty
of
his
ornament
(
speaking
of
Gods
Ordinances
in
his
Temple
)
hee
set
it
in
Majesty
,
but
they
made
the
images
of
their
abominations
,
and
of
their
detestable
things
therein
.
Oh
how
shamefull
was
this
!
This
sheweth
the
shamefulnesse
of
it
,
because
God
set
the
beauty
of
his
ornament
in
Majesty
.
The
Ordinances
of
God
that
he
appointed
himselfe
,
they
are
Gods
ornament
they
are
the
beauty
of
his
ornament
,
they
are
the
beauty
of
his
ornament
set
in
Majesty
;
and
shall
these
beautifull
glorious
things
be
forsaken
,
for
vanities
of
our
own
inventions
?
This
is
shamefull
.
She
hath
done
shamefully
for
she
hath
said
thus
and
thus
;
Here
is
implyed
,
that
the
thing
done
was
not
onely
shamefull
,
but
that
she
was
shamelesse
in
that
she
had
done
.
She
hath
played
the
harlot
,
and
done
shamefully
,
for
she
hath
said
,
&c.
From
hence
the
Observation
is
,
Sinne
,
Ier.
6.
15.
Were
they
ashamed
they
committed
abomination
?
No
,
they
were
not
all
ashamed
,
neither
could
they
blush
.
At
first
sin
may
seeme
to
be
a
little
shame-faced
,
but
afterward
it
growes
brazen-faced
;
modest
a
little
at
the
first
,
but
bold
,
and
impudent
,
and
daring
afterward
.
True
,
indeed
if
men
should
be
told
before-hand
what
they
would
doe
afterward
,
they
would
be
ready
to
say
as
Hazael
to
the
Prophet
,
Am
I
a
dead
dog
that
I
should
do
this
?
Their
hearts
would
even
shake
at
the
thought
of
it
:
yet
when
sinne
hath
hardned
their
hearts
but
a
while
,
they
will
doe
it
,
and
that
with
open
face
too
.
Whoredome
you
know
at
first
,
it
is
that
that
every
man
blusheth
at
,
but
within
a
while
,
uncleane
ones
can
make
their
boast
of
their
filthynesse
,
But
especially
spirituall
whoredome
,
the
corruption
of
Gods
worship
at
first
may
be
a
little
modest
,
but
see
to
what
a
height
it
growes
if
in
time
this
be
not
prevented
.
I
will
give
you
a
notable
example
of
this
,
and
that
is
of
Solomon
himselfe
.
At
the
first
we
shall
finde
Solomon
very
modest
in
the
matter
of
Idolatry
.
2
Chron.
8.
11.
the
Text
saith
there
,
that
he
brought
up
the
daughter
of
Pharaoh
out
of
the
City
of
David
to
the
house
he
had
built
for
her
,
for
he
said
,
My
wife
shall
not
dwell
in
the
house
of
David
King
of
Israel
,
why
?
because
the
places
are
holy
whereunto
the
Arke
of
the
Lord
hath
come
.
Marke
how
carefull
Solomon
was
of
any
pollution
,
of
any
thing
that
had
any
seeming
holinesse
in
it
;
My
wife
shall
not
so
much
as
dwell
in
the
house
of
David
,
I
have
so
much
respect
to
the
Arke
of
God
,
to
the
worship
of
God
,
to
those
places
that
are
holy
that
my
wife
shall
not
so
much
as
dwell
there
;
But
oh
what
did
Solomon
grow
unto
afterward●
he
suffered
Idolatry
most
shamefully
,
as
we
shall
finde
1
King
.
11.
5.
there
the
Text
saith
,
that
he
went
after
Ash●oreth
the
goddesse
of
the
Zid●nians
,
and
after
Mileom
the
abomination
of
the
Amorites
,
and
built
a
high
place
for
Ch●mosh
the
abomination
of
Moa●
in
the
hill
that
is
before
Jerusalem
,
just
there
he
built
it
too
,
as
if
it
had
been
in
defiance
to
the
Temple
of
God
and
his
true
worship
,
and
that
for
Molech
the
abomination
of
the
children
of
Amm●●
;
and
thus
he
did
saith
the
Text
,
ver.
8.
for
all
his
strange
wives
which
burnt
incense
,
and
sacrificed
unto
their
gods
.
This
shamefulnesse
he
was
grown
unto
▪
And
thus
we
see
it
in
experience
;
how
faire
are
men
in
their
wayes
of
superstition
at
first
?
At
first
it
is
onely
decency
,
that
is
all
they
plead
for
;
well
,
afterward
it
riseth
from
decency
to
significancy
,
that
is
a
little
higher
,
to
put
them
in
minde
.
Thirdly
,
from
significancy
it
riseth
to
efficacy
,
to
stirre
up
the
dull
mind
of
man
:
Fourthly
,
from
efficacy
,
it
riseth
to
necessity
,
that
now
it
must
be
done
,
and
the
worship
of
God
cannot
be
without
it
,
and
there
shall
be
no
ordinance
,
no
administration
at
all
without
it
.
Decency
,
significancy
,
efficacy
,
and
necessity
,
thus
it
riseth
to
be
shamefull
at
last
.
So
amongst
the
Papists
in
their
traditions
,
doth
take
&
honour
the
bookes
of
the
old
and
new
Testament
,
and
the
traditions
of
the
Fathers
,
with
equal●
affection
of
piety
and
reverence
as
they
doe
them
.
To
this
shamefulnesse
they
grew
to
at
last
.
And
so
for
worshipping
of
Images
,
why
,
it
is
it
for
the
decency
of
Churches
to
have
them
,
and
they
are
but
to
put
you
in
minde
at
the
most
;
but
at
length
they
came
to
this
,
these
are
the
very
words
,
the
same
honour
is
due
to
the
Image
and
to
the
Exemplar
.
Lastly
,
from
this
amplification
that
she
hath
done
shamefully
;
When
men
doe
grow
shamelesse
,
impudent
in
evil
,
there
is
little
hope
of
them
.
I
will
have
no
mercy
upon
them
,
Why
?
For
they
have
done
thus
,
they
are
grown
thus
impudent
.
It
is
a
good
thing
to
keepe
the
bridle
of
shame
as
long
as
we
can
upon
our
children
and
servants
,
and
any
of
our
inferiours
▪
therefore
take
this
one
instruction
with
you
,
be
not
too
ready
to
rebuke
and
chastise
your
servants
,
your
children
,
in
reproachfull
manner
before
others
,
left
you
bring
them
to
that
,
that
they
shall
see
they
have
no
honour
to
lose
,
and
then
there
is
little
hope
of
them
:
Evermore
keep
such
a
hand
over
your
children
and
servants
as
they
may
see
they
have
some
respect
to
lose
,
But
how
doth
he
prove
that
it
is
shamefull
?
Thus
,
For
she
hath
said
,
I
will
go
after
my
lovers
that
give
me
my
bread
and
my
water
,
my
wooll
and
my
flaze
,
mine
oyle
and
my
drinke
.
For
she
hath
said
:
Hence
first
.
Deliberate
sins
are
most
shamefull
sinnes
.
This
is
a
proofe
of
her
shamefulnesse
,
because
that
which
she
hath
done
she
hath
done
upon
deliberation
,
de
industria
,
ex
consilio
,
of
purpose
resolved
upon
,
this
is
very
shamefull
.
Gal.
6.
1.
It
is
said
of
Godly
men
that
they
may
be
overtaken
with
a
fault
:
If
a
man
be
overtaken
with
a
fault
.
It
is
one
thing
to
be
overtaken
with
a
sinne
,
Secondly
,
She
hath
said
I
will
goe
.
Whoredome
either
bodily
or
spirituall
is
usually
very
wilfull
:
as
if
she
had
said
,
let
all
the
Prophets
say
what
they
can
,
let
them
talke
out
their
hearts
,
I
will
have
my
minde
,
I
will
follow
my
lovers
still
.
Thus
it
is
with
bodily
whoredome
.
Those
who
are
guilty
of
this
usually
grow
extreame
wilfull
.
Prov.
2.
19.
None
that
goe
unto
her
return
again
;
neither
take
they
hold
of
the
paths
of
life
:
It
is
a
most
dreadfull
Scripture
against
all
adulerers
&
unclean
ones
,
There
is
none
,
saith
the
Text
,
make
it
out
how
you
will
,
there
is
none
that
goe
unto
her
return
a-again
;
neither
take
they
hold
of
the
paths
of
life
,
those
are
the
words
of
the
Holy
Ghost
,
I
leave
the
words
with
you
.
So
Pro.
23.
27.
A
whore
is
a
deepe
ditch
,
and
astrange
woman
is
a
narrow
pit
:
they
cannot
easily
get
out
,
nor
will
they
easily
get
out
they
are
so
▪
plunged
in
,
2
Pet.
2.
14.
Eyes
full
of
adultery
that
cannot
cease
to
sinne
:
why
cannot
they
cease
to
sinne
?
it
is
not
because
they
have
a
heart
but
no
power
,
but
their
wills
is
brought
into
that
bondage
and
subjection
that
they
cannot
will
otherwise
:
therefore
Ezek.
47.
11.
wee
finde
that
though
the
waters
of
the
Sanctuary
were
very
healing
,
yet
saith
the
Text
,
the
miry
places
and
the
maershes
were
not
healed
,
miry
,
filthy
,
uncleane
hearts
are
very
seldome
healed
by
the
waters
of
the
Sanctuary
,
impossible
to
have
repent
anoe
,
Tertullian
interprets
it
to
be
no
other
but
the
sinne
of
uncleannesse
:
The
Author
of
this
Epistle
(
saith
hee
)
knew
no
promise
of
second
repentance
to
the
adulterer
and
fornicator
;
that
is
his
expression
,
shewing
how
ordinarily
those
that
are
guilty
of
that
sinne
and
are
given
up
to
it
,
grow
wilfull
in
it
:
And
therefore
in
Ephes.
4.
19
,
these
two
are
put
together
,
being
past
feeling
,
and
having
given
themselves
over
to
laciviousness
and
want
onness
,
wantons
usually
grow
past
feeling
.
And
for
spirituall
adultery
,
that
usually
is
very
wilfull
too
,
for
those
that
are
left
by
God
to
that
way
of
false
worship
,
You
have
a
notable
Text
for
that
,
Jer.
44.
16.
17.
the
people
say
there
,
The
word
that
thou
hast
spoken
to
us
in
the
name
of
the
Lord
we
will
not
heare
,
but
we
well
doe
whatsoever
commeth
out
of
our
own
mouth
,
to
burn
incense
to
the
Queen
of
Heaven
.
Wee
will
goe
on
in
that
way
to
burne
Incense
to
the
Queene
of
heaven
talk
as
long
as
you
will
.
And
so
you
have
it
Jerem.
20.
10.
Goe
(
saith
God
)
passe
over
the
Isles
of
Chitrim
,
and
see
,
and
send
unto
Kedar
,
and
consider
deligently
,
and
see
of
there
be
such
athing
;
Hath
a
nation
changed
their
gods
,
which
yet
are
no
gods
?
Men
are
setled
in
the
wayes
of
Idolatry
,
and
will
never
give
over
the
worshipping
of
their
gods
;
but
you
have
forsaken
me
:
therefore
be
astonished
O
ye
heavens
at
this
,
and
be
ye
horribly
afraid
,
be
ye
very
desolate
,
saith
the
Lord.
So
Micah
.
4.
5.
All
people
will
walke
every
one
in
the
name
of
his
god
:
Their
hearts
are
set
upon
it
,
they
will
doe
it
.
Spirituall
whoredome
doth
mightily
besot
the
heart
.
I
suppose
you
know
the
sext
,
it
is
a
very
famous
one
,
Esay
44.
19.
20.
None
considereth
in
his
heart
,
neither
is
there
knowledg
nor
understanding
to
say
,
I
have
burnt
part
of
i●
in
the
fire
,
yea
also
I
have
baked
bread
upon
the
coales
thereof
,
I
have
rosted
flesh
and
eaten
it
,
and
shall
I
make
the
residue
thereof
an
abomina●●
?
shall
I
fall
down
to
the
stock
of
a
tree
?
He
feedeth
on
ashes
,
a
seduced
heart
hath
●urned
him
aside
that
he
cannot
deliver
his
soul
,
nor
say
,
Is
there
not
a
lie
in
my
right
hand
.
And
so
Rev.
16.
11.
where
,
those
that
were
given
up
to
Antichrist
,
though
they
were
tormented
,
they
blasphemed
the
God
of
heaven
,
because
of
their
pains
and
their
sores
,
and
they
repented
not
of
their
deeds
.
Thirdly
,
I
will
have
no
mercy
upon
them
,
I
will
give
them
up
,
why
?
They
have
done
shamefully
,
and
they
have
said
,
I
will
goe
after
my
lovers
.
There
are
a
great
many
who
in
their
passion
think
it
a
brave
spirit
to
say
,
I
will
,
and
I
will
,
and
I
will
,
and
I
care
not
,
say
what
you
can
,
or
whatsoever
becommeth
of
it
I
will
doe
,
or
I
will
have
this
and
this
:
Especially
men
in
place
and
of
estates
are
not
able
to
endure
the
controlling
of
their
will
in
any
thing
,
and
therefore
when
their
wills
are
but
crost
,
they
burst
out
into
outragious
speeches
,
and
fall
a
blaspheeming
,
and
swearing
,
and
saying
they
will
have
their
wills
,
though
it
cost
them
their
lives
.
Thus
we
find
it
in
the
people
of
Israel
,
1
Sam.
8.
19
,
when
Samuel
from
God
came
and
told
them
in
a
long
narration
what
hardship
they
should
endure
in
having
a
King
that
was
not
them
according
to
Gods
minde
,
they
〈◊〉
him
all
that
he
said
,
and
they
doe
not
stand
to
answer
any
of
Samuels
arguments
,
but
presently
they
break
out
into
this
resolution
,
Nay
,
but
we
will
have
a
King
.
Those
whom
God
leaveth
to
hardnesse
of
heart
,
and
intendeth
ruine
to
,
he
usually
giveth
them
up
to
this
wilfulnesse
in
their
evill
wayes
.
The
Scripture
records
Pharaoh
for
a
famons
example
of
one
hardned
and
prepared
for
ruine
.
He
was
of
a
most
wilfull
spirit
.
Exod.
15.
9.
you
shall
find
his
wilfulnesse
expressed
foure
times
there
in
that
one
verse
,
I
will
pursue
,
saith
he
;
and
then
again
,
I
will
overtake
,
and
thirdly
,
I
will
divide
the
spoile
;
and
then
fourthly
,
I
will
draw
my
sword
:
and
there
are
two
other
expressions
that
come
to
the
same
effect
,
that
are
equivalent
to
the
former
even
in
the
same
verse
,
My
lust
shall
be
satisfied
,
my
hand
shall
destroy
them
.
Put
all
these
six
expressions
that
you
have
in
that
one
verse
,
together
,
and
where
have
you
such
an
expression
of
a
wilfull
creature
as
Pharaoh
was
?
and
what
became
of
him
you
all
know
.
Only
one
more
example
I
find
in
Scripture
paralleld
to
this
,
and
that
is
the
King
of
Babylon
;
Egypt
and
Babylon
were
two
the
most
eminent
for
Idolatry
and
persecution
of
the
Church
that
ever
were
in
the
world
,
and
these
are
the
two
most
famous
examples
for
wilfulnesse
that
ever
were
,
Esa.
14.
13
,
14
▪
you
have
in
these
two
verses
five
times
I
will
.
1.
I
will
ascend
into
heaven
.
2.
I
will
exalt
my
throne
above
the
stars
of
God
.
3.
I
will
si●
upon
the
mount
.
4.
I
will
ascend
above
the
heights
.
5.
I
will
be
like
the
most
high
.
And
what
became
of
him
afterwards
you
all
know
,
yea
the
next
wo●ds
tell
you
,
Yet
thou
shalt
be
brought
down
to
hell
,
&c.
These
two
little
words
,
[
I
]
and
[
Will
]
doe
a
great
deale
of
misch●efe
in
the
world
.
Luther
I
remember
npon
Psal.
127.
saith
,
I
am
of
that
opinion
,
saith
he
,
Luther
in
Psal.
127.
and
verily
perswaded
,
Monarchies
would
longer
time
by
farre
endure
,
if
those
that
are
high
Monarchs
and
States
would
but
omit
this
one
Pronoun
,
I
,
this
same
Ego
.
It
is
true
,
in
publique
wayes
they
express
themselves
in
the
plurall
number
,
We
,
but
private
resolutions
are
in
the
singular
number
,
I.
This
for
that
little
word
,
I.
The
second
is
Will
,
I
will
,
that
is
a
little
word
too
;
But
I
may
say
of
this
little
Will
,
this
little
word
,
as
James
saith
concerning
the
Tongue
,
It
is
indeed
a
little
member
in
the
body
,
but
it
setteth
the
whole
world
on
fire
,
and
it selfe
is
set
on
fire
of
hell
.
So
it
is
true
that
this
same
little
Will
it
is
but
a
little
word
,
but
it
setteth
whole
Kingdomes
on
fire
,
it
setteth
whole
Townes
and
Cities
on
fire
,
and
it
is
it selfe
s●ton
fire
of
hell
,
Bernard
hath
an
expression
,
Take
away
Will
once
,
and
there
will
be
no
hell
.
O
the
mischiefe
that
it
doth
in
the
world
!
I
will
only
say
these
two
things
to
those
that
keepe
such
ado
with
these
two
little
words
,
I
,
Will
.
First
,
That
which
thou
dost
so
much
pride
thy selfe
in
,
and
thinkest
thy selfe
such
a
man
that
canst
say
,
I
will
and
I
will
,
know
,
It
may
be
as
heavy
a
judgement
of
God
upon
thee
as
can
befall
thee
in
this
world
,
for
God
to
give
thee
up
to
thy
will
.
There
is
nothing
wherein
God
doth
more
let
out
his
wrath
upon
the
children
of
men
here
in
this
world
,
then
in
this
,
in
giving
them
up
to
their
will
.
Therefore
tremble
at
this
when
thou
hast
so
many
expressions
,
I
will
and
I
will
doe
this
.
I
will
give
you
a
Scripture
or
two
for
it
,
sutable
to
the
businesse
:
shewing
the
wilfulnesse
of
those
that
had
their
will
in
wayes
of
false
worship
,
perhaps
some
of
you
may
be
set
upon
this
,
that
you
will
have
this
,
and
let
men
say
what
they
can
,
you
will
have
this
used
:
The
place
is
,
Ezek.
20.
39.
Goe
(
saith
God
)
serve
yee
every
one
his
idols
,
and
hereafter
also
,
if
you
will
not
hearken
unto
me
.
Goe
,
saith
hee
,
you
will
not
hearken
to
me
,
you
heare
out
of
the
word
what
should
be
the
way
of
my
worship
in
the
purity
of
it
,
oh
say
you
,
that
is
novelty
,
a
new
thing
,
and
you
will
not
have
it
thus
,
Psal.
81.
11.
My
people
would
not
hearken
to
my
voyce
,
Israel
would
have
none
of
me
,
they
were
all
upon
their
will
,
they
would
not
,
and
they
would
not
:
Marke
what
followeth
,
so
I
gave
them
up
unto
their
owne
hearts
lusts
,
and
they
walked
in
their
owne
counsels
.
You
will
have
your
owne
counsels
,
and
your
own
will
,
and
so
God
giveth
you
up
to
them
,
and
then
woe
to
you
,
you
are
undone
.
Secondly
,
you
that
are
set
upon
your
wils
in
that
which
is
evil
,
know
God
is
and
will
be
as
wilful
toward
you
as
you
can
be
toward
him
.
Marke
that
notable
Text
,
Jer.
44.
25.
that
setteth
out
the
notorious
height
of
wickednesse
that
was
in
the
people
of
those
times
who
were
so
wilfull
,
You
and
your
wives
have
both
spoken
with
your
mouths
,
&
fulfilled
with
your
hand
that
which
is
evill
,
you
will
not
say
onely
you
will
doe
it
,
but
will
doe
it
indeed
.
Well
saith
God
,
you
have
done
so
,
you
have
both
spoken
with
your
mouths
,
and
fulfilled
with
your
hands
,
saying
,
We
will
surely
perform
the
vowes
wee
have
vowed
,
we
have
vowed
it
,
and
we
will
do
it
,
we
have
vowed
to
burne
incen
use
to
the
Queen
of
heaven
,
and
to
pour
out
drinke-offerings
unto
her
;
you
will
surely
accomplish
your
vowes
,
and
surely
performe
your
vowes
;
you
will
goe
on
in
your
false
wayes
of
worship
;
mark
what
followeth
in
vers.
26.
Therefore
heare
ye
the
word
of
the
Lord
,
I
have
sworn
saith
the
Lord
,
you
have
vowed
,
and
I
have
sworne
,
I
have
sworne
by
my
great
Name
,
that
my
Name
shall
no
more
be
named
in
the
mouth
of
any
man
of
Judah
,
in
all
the
land
of
Egypt
:
and
vers.
27.
Behold
,
saith
God
,
I
will
watch
over
you
for
evill
,
and
not
for
good
,
and
all
the
men
of
Judah
that
are
in
the
land
of
Egypt
shall
be
confirmed
by
the
sword
and
by
the
famine
untill
there
be
an
end
of
them
.
God
will
be
as
resolute
as
you
for
your
hearts
,
as
the
stoutest
sinner
that
liveth
:
you
will
,
and
God
will
,
who
shall
have
their
will
think
you
?
Answer
to
this
you
stout
hearted
that
are
farre
from
God
,
answer
to
this
you
stout
children
,
and
stout
servants
,
and
stout
wives
,
you
will
and
you
will
.
A
wilfull
man
never
wanteth
woe
.
If
you
will
be
resolute
in
any
thing
,
my
brethren
,
be
resolute
in
that
which
is
good
,
be
resolute
in
the
work
of
repentance
:
say
with
David
,
Psal.
32.
I
will
confesse
my
sins
,
indeed
I
had
many
thoughts
to
come
and
shame
my selfe
,
and
open
all
unto
God
,
but
I
could
not
get
it
off
,
at
length
I
grew
resolute
,
and
said
I
will
and
I
have
sworne
to
keepe
thy
righteous
Precepts
;
and
as
they
Mic.
4.
we
will
walke
in
the
name
of
the
Lord
our
God
;
and
as
Joshua
,
I
and
my
Louse
will
serve
the
Lord
,
doe
you
what
you
will
,
wee
are
resolute
that
wee
will
serve
the
Lord
.
This
is
a
blessed
wilfulnesse
indeed
.
Oh
that
〈◊〉
●outnesse
and
wilfulnesse
of
many
people
might
be
turned
to
this
resolution
for
God
and
for
his
truth
!
especially
carry
this
note
home
with
you
,
you
that
have
had
such
often
expressions
of
your
will
,
you
will
and
you
will
,
and
turn
it
unto
the
willing
of
that
which
is
good
,
I
will
follow
my
lovers
,
sayes
the
Apostate
,
from
God
;
I
will
follow
my
Beloved
,
who
is
altogether
lovely
,
let
every
gracious
soul
say
.
Fourthly
,
For
she
said
:
She
profest
what
she
would
do
.
Profest
sinnes
are
shamefull
sins
.
It
is
an
evill
for
sin
to
lye
lurking
in
any
ones
heart
,
but
for
sin
to
breake
out
into
open
profession
,
this
certainly
is
a
great
evil
:
This
is
to
prove
that
she
had
done
shamefully
,
First
you
suppose
that
when
you
speak
so
,
that
therefore
it
is
not
in
your
heart
,
and
you
make
this
comparison
of
what
is
in
other
mens
hearts
,
and
in
your
mouthes
,
as
if
the
evil
were
in
your
mouthes
onely
,
and
in
their
hearts
onely
,
as
if
the
comparison
lay
thus
,
they
think
and
doe
not
speak
,
and
you
speak
and
doe
not
thinke
.
Here
is
the
deceit
,
for
if
you
speake
you
have
it
in
your
hearts
too
,
you
both
speak
and
think
,
for
so
the
Scripture
telleth
us
,
that
out
of
the
abundance
of
the
heart
,
the
mouth
speaketh
;
if
you
speak
maliciously
you
have
a
malicious
heart
,
if
you
speake
uncleanly
,
you
have
an
uncleane
heart
,
if
oathes
be
in
your
mouthes
,
you
have
a
profane
heart
.
Secondly
,
here
lyeth
the
deceit
,
as
if
you
should
have
lesse
in
your
heart
because
you
vent
it
;
as
your
passionate
people
will
say
,
I
were
as
good
vent
my
minde
and
then
I
shall
be
quiet
.
Thou
deceivest
thy selfe
;
the
venting
of
the
corruption
that
lyeth
in
thy
heart
will
never
lessen
it
but
increase
it
.
It
is
not
with
the
corruption
of
our
hearts
,
as
it
is
with
liquor
in
a
vessell
,
that
the
more
is
let
out
the
lesse
is
within
it
;
but
as
it
is
with
a
fire
in
a
house
,
that
when
it
is
kindled
within
and
burstech
out
,
there
is
not
lesse
within
because
it
bursteth
out
,
no
,
the
more
it
bursteth
out
and
flames
,
the
more
still
b●rneth
within
:
and
as
it
is
with
water
in
a
fountain
,
when
it
bursteth
out
of
the
fountain
,
there
is
never
a
whit
the
lesse
water
in
the
fountain
,
it
may
rather
have
the
lesse
by
stopping
,
and
fire
may
be
lessened
by
smothering
.
Know
therefore
that
professed
wickedness
it
is
aggravated
wickednesse
.
It
is
true
,
secret
sins
may
be
more
dangerous
in
regard
of
the
cure
,
but
they
are
more
abominable
to
God
in
regard
of
the
open
dishonour
that
is
done
to
him
by
them
.
The
aggravation
of
the
blood
that
was
shed
by
the
people
,
that
God
speakes
of
,
Ezek.
24.
7.
it
is
set
out
thus
,
The
bloud
that
was
shed
,
saith
the
text
,
it
was
not
poured
upon
the
ground
to
cover
it
with
dust
,
that
it
might
not
cause
fury
to
come
up
to
take
vengeance
,
you
did
not
conceale
the
blood
,
you
did
not
cover
it
,
but
set
it
upon
the
top
of
a
rock
;
what
then
?
Not
being
co
vere●
,
but
being
professed
and
lad
open
,
this
did
cause
fury
to
come
up
with
vengea●●●
against
them
,
Gods
anger
would
have
been
against
them
if
they
had
shed
blood
though
they
had
covered
it
;
but
to
shed
blood
&
not
to
cover
it
,
it
causeth
the
fury
of
the
Lord
to
come
with
vengeance
.
So
you
know
he
saith
in
that
place
of
Isa.
Chap.
3.
9.
They
declared
their
sin
as
Sodome
,
and
hid
it
not
:
Woe
unto
her
soul
,
saith
he
,
woe
unto
them
when
they
shall
presume
to
declare
their
sin
as
Sodome
.
And
as
I
said
before
,
God
will
be
as
wilfull
in
punishing
a
sinner
,
as
a
sinner
is
wilfull
insinning
;
so
here
God
will
be
as
professed
in
plauging
,
as
thou
shalt
be
professed
in
sinning
for
thy
heart
.
That
you
shall
see
in
that
forenamed
place
of
Ezek.
they
did
not
cover
the
blood
,
well
marke
it
,
saith
the
Text
,
I
have
set
her
bloud
upon
the
top
of
the
rock
that
it
should
not
be
covered
;
Woe
therefore
to
the
bloody
City
,
I
will
even
make
the
pile
for
fire
great
,
&c.
I
will
be
as
profest
in
my
plagues
and
punishments
as
you
are
profest
in
your
sins
.
My
brethren
,
glorified
for
their
professed
subjection
to
the
Gospel
,
for
their
subjection
of
profession
,
so
the
words
are
.
It
is
not
enough
for
to
subject
to
the
Gospel
,
but
there
must
be
a
professed
subjection
to
it
:
therefore
Rom.
10.
10.
Confession
with
the
mouth
is
there
made
as
necessary
to
salvation
as
beleeving
with
the
heart
,
they
are
put
together
.
There
may
be
times
that
confession
may
be
called
for
as
well
as
beleeving
,
and
as
necessary
to
salvation
.
I
remember
I
have
reade
of
one
Gordius
a
martyr
,
who
when
his
friends
came
to
him
,
and
would
have
him
keepe
his
heart
to
himselfe
,
&
only
with
his
mouth
to
deny
what
in
his
heart
he
beleeved
was
true
,
Oh
no
saith
he
,
Zuin.
ep.
3.
it
is
fit
for
my
mouth
that
was
made
for
God
should
speake
for
God
:
And
Zwinglius
is
of
the
opinion
that
we
may
even
as
well
worship
the
Altar
of
Jupiter
or
Venus
as
hide
our
faith
and
profession
when
we
live
uuder
Antichrist
,
such
a
speech
he
hath
.
The
way
to
honour
Religion
&
bring
it
into
credit
,
it
is
for
those
that
are
godly
to
professe
what
they
doe
.
I
knew
once
one
that
was
noble
both
in
birth
and
grace
,
and
having
to
doe
oftentimes
with
those
of
his
ranke
,
greatones
,
that
would
be
scorning
at
Religion
under
the
name
of
putirrnisme
,
he
would
usually
take
this
course
,
when
he
was
to
come
into
such
company
he
would
begin
himselfe
&
owne
himselfe
to
be
one
of
those
that
they
called
a
Puritan
,
and
so
he
prevented
them
,
and
by
that
meanes
prevented
much
sin
in
them
,
and
much
scorne
of
Religion
by
thus
owning
of
it
.
It
is
certain
,
that
the
best
way
for
the
honoring
of
Religion
it
for
every
one
to
owne
it
,
though
there
be
ignominous
termes
put
upon
it
.
If
ever
we
were
called
to
profession
of
what
we
doe
beleeve
,
we
are
now
called
to
it
in
these
dayes
.
Certainly
God
professeth
for
us
,
God
doth
not
onely
respect
us
,
but
he
doth
professedly
,
he
doth
it
openly
,
in
the
eyes
before
the
faces
of
our
adversaries
.
Let
us
not
onely
have
God
in
our
hearts
,
but
professe
his
name
openly
before
the
faces
of
our
adversaries
.
It
is
time
now
to
do
it
.
I
am
an
Hebrew
that
feare
the
God
of
heaven
,
which
made
the
sea
and
the
dry
land
,
and
so
he
goeth
on
in
making
an
open
profession
of
himselfe
.
My
brethren
,
if
we
be
not
in
a
present
storme
,
yet
the
clouds
grow
black
,
therefore
awake
you
sluggards
,
you
that
are
secure
awake
out
of
your
security
,
and
now
professe
what
you
are
,
I
am
an
Hebrew
that
feare
God
,
whatsoever
they
talke
of
such
and
such
men
under
such
ignominious
terms
and
titles
,
I
am
one
of
them
,
and
I
am
willing
to
appeare
so
.
Many
times
you
will
be
like
Nichodemus
you
will
come
to
JESUS
by
night
,
you
are
affraid
to
be
seene
:
You
would
give
in
money
to
the
Parliment
,
and
help
to
forward
that
worke
God
hath
in
hand
,
but
onely
you
are
affraid
to
be
seene
.
I
know
there
may
be
possibly
some
occasion
to
keepe
some
men
in
from
appearing
,
but
not
many
,
the
cases
are
very
rare
;
Ordinarily
,
certainly
it
is
not
enough
to
do
it
,
but
to
doe
it
professedly
,
let
it
bee
declared
who
you
are
,
and
what
side
you
take
,
She
said
I
will
goe
after
my
lovers
.
If
you
say
we
live
in
wicked
and
evil
times
,
it
is
dangerous
to
appeare
,
I
may
not
onely
keepe
my
heart
right
,
but
I
will
doe
as
much
as
another
,
but
why
should
I
appeare
?
The
worse
the
times
are
,
Whosoever
shal
be
ashamed
of
me
in
this
adulterous
generation
,
of
him
shal
the
Son
of
man
be
ashamed
when
he
commeth
in
the
glory
of
his
Father
,
with
his
holy
Angels
,
If
the
generation
were
holy
,
it
were
nothing
to
appeare
,
not
to
be
ashamed
or
affraid
;
but
wee
must
not
be
either
ashamed
or
affraid
in
the
midst
of
an
adulterous
generation
.
2.
Why
should
wickedness
have
this
advantage
,
that
it
dares
appeare
,
but
godlinesse
dares
not
?
3.
If
all
should
reason
as
you
doe
,
what
would
become
of
the
Cause
?
why
should
others
venture
themselves
more
then
you
?
What
is
your
flesh
,
your
estate
,
your
liberty
more
then
theirs
?
4.
You
must
appeare
for
examples
sake
,
to
provoke
others
.
This
is
a
duty
as
well
as
any
.
5.
If
the
adversaries
prevaile
,
they
will
finde
you
out
,
except
you
meane
to
give
up
your
consciences
to
them
,
and
then
you
will
escape
no
more
then
others
;
to
be
sure
you
will
not
have
so
much
peace
as
others
who
have
most
appeared
.
Fifthly
,
I
will
follow
after
my
lovers
,
Who
are
they
?
Either
first
they
who
they
were
in
association
withall
,
as
the
Egyptians
and
the
Assyrians
,
(
and
so
I
finde
some
Interpreters
carry
it
)
or
thef●
Idols
,
and
that
is
especially
aymed
at
,
but
the
the
other
may
beare
an
Observation
,
and
perhaps
both
may
be
included
.
It
is
a
dangerous
thing
,
very
sinfull
and
vile
for
the
people
of
God
to
joyne
in
aff●●ciation
with
Forraigners
that
are
of
a
different
Religion
,
Then
spake
Azariah
,
and
Joha●an
,
and
all
the
proud
men
,
saying
unto
seremiah
,
Thou
speakest
falsly
,
the
Lord
hath
not
sent
thee
to
say
,
Goe
not
into
Egypt
to
sojourn
there
.
They
are
loth
to
break
off
their
association
with
Egypt
.
I
remember
Gwalter
in
his
Comment
upon
Hosea
,
though
not
upon
this
Text
,
telleth
a
story
of
the
Grecian
Churches
,
that
in
the
yeare
1438.
because
they
were
afraid
of
the
Turks
breaking
in
upon
them
,
they
sent
to
the
Bishop
of
Rome
,
that
they
would
be
under
his
subjection
,
meerly
that
they
might
have
the
help
of
the
Latine
Churches
to
keep
them
from
the
rage
and
tyrannie
of
their
adversaries
;
but
within
a
few
yeares
they
were
destroyed
,
Constantinople
and
the
Empire
were
subdued
,
so
as
Heathenisme
and
Atheisme
prevailed
,
and
this
is
the
fruit
saith
hee
of
seeking
the
association
of
others
in
a
sinfull
way
.
But
because
this
is
not
the
chi●●
thing
that
is
aimed
at
we
passe
it
by
.
She
said
she
would
goe
after
her
Lovers
,
Idolaters
use
to
keepe
good
thoughts
of
their
Idols
.
They
call
them
their
Lovers
,
they
look
upon
their
Idols
as
those
that
love
them
;
and
hence
they
used
to
call
them
Baalim
,
from
Baal
,
a
husband
.
So
it
should
be
the
care
of
the
Saints
,
evermore
to
keep
good
thoughts
of
God
,
to
look
upon
God
as
their
Lover
,
as
one
that
tendereth
their
good
.
Idolaters
doe
so
to
their
Idols
,
shall
not
the
Saints
do
so
to
the
true
God
?
My
brethren
,
let
us
not
be
ready
to
entertain
hard
thoughts
of
God
,
it
is
a
dangerous
thing
.
Gods
great
care
is
to
manifest
to
us
,
and
to
all
the
world
that
he
loveth
us
,
and
he
hath
done
much
to
manifest
to
us
here
in
England
,
loved
them
.
Forty
yeares
ago
Master
Brightman
interpreted
that
Text
of
the
Church
of
Scotland
;
Philadelphia
signifieth
as
much
as
brotherly
love
:
You
know
how
they
are
joyned
in
Covenant
one
with
another
,
and
wee
see
that
those
that
said
they
were
Iewes
,
they
were
the
Church
,
the
Church
,
but
proved
themselves
to
be
of
the
Synagogue
of
Satan
,
are
forced
to
bow
before
them
;
and
if
they
were
not
madde
with
malice
,
they
must
needs
acknowledge
that
God
hath
loved
that
Church
.
And
since
God
hath
done
great
things
for
us
,
to
manifest
that
he
is
the
lover
of
England
,
let
us
then
keep
good
thoughts
of
God
.
Seventhly
,
Idolaters
highly
prize
the
love
of
their
Idols
.
They
do
not
only
maintain
good
thoughts
of
their
Idols
,
or
thinke
that
their
Idols
are
their
lovers
,
It
is
true
both
of
bodily
whoredom
and
spirituall
whoredom
,
I
will
onely
make
use
of
one
Scripture
to
daunt
the
heart
of
whore-masters
and
uncleane
wretches
that
so
much
prize
the
love
of
their
whores
and
whore-masters
.
You
prize
their
love
,
but
what
get
you
by
it
?
you
get
Gods
hatred
by
it
.
You
rejoyce
that
you
have
the
love
of
your
whores
,
and
upon
that
God
hateth
and
abhorreth
you
.
Marke
that
good
you
will
say
.
Thus
,
Pro.
22.
14.
The
mouth
of
a
strange
woman
is
a
deepe
pi●
,
he
that
is
abhorred
of
the
Lord
shall
fall
therein
.
What
get
you
by
this
?
your
whores
imbrace
you
,
and
God
abhorres
you
.
If
there
be
any
whore-master
,
any
unclean
wretch
in
this
Congregation
,
either
thou
art
an
A●heist
or
this
text
must
strike
thee
at
thy
heart
.
Art
thou
in
that
way
and
yet
not
repenting
,
thou
art
the
man
that
this
day
God
tells
thee
to
thy
face
,
that
he
abhorres
thee
.
But
how
then
should
wee
prize
the
love
of
JESUS
CHRIST
our
husband
?
Cant.
1.
4.
The
remembrance
of
thy
love
is
better
then
wine
.
The
Church
prizeth
the
love
of
JESUS
CHRIST
more
then
men
in
the
world
prize
their
delight
in
wine
.
Thy
love
is
better
then
wine
saith
the
Church
to
Christ
,
How
much
better
is
thy
love
then
wine
?
saith
Christ
to
the
Church
:
Eightly
,
I
will
follow
my
lovers
.
In
bodily
and
spirituall
whoredome
there
is
a
following
hard
after
those
things
they
commit
whoredome
withall
.
First
for
bodily
filthyness
,
observe
whore-masters
how
they
follow
their
lovers
,
Josephus
in
his
Antiquities
tells
us
this
strange
story
of
one
Decius
Mundus
,
that
offered
to
give
so
many
hundred
thousand
Drachmies
,
that
came
to
six
thousand
pound
English
money
to
satisfie
his
lust
one
night
with
a
whore
,
yet
could
not
obtaine
his
desire
neither
.
Will
not
you
be
content
now
who
have
been
guilty
of
spending
a
great
part
of
your
estate
,
in
a
way
of
uncleannesse
,
now
to
doe
as
much
for
Religion
,
for
God
,
and
Christ
,
and
his
Kingdome
,
as
ever
you
have
done
for
your
whores
?
If
there
should
be
any
in
this
place
that
have
beene
profuse
for
their
uncleannesse
,
and
yet
now
are
strait
handed
in
these
publike
affaires
,
such
as
these
are
fitter
to
be
taken
out
of
Christian
congregations
,
and
to
be
shut
up
in
slies
.
For
spirituall
whoredome
,
I
shall
shew
you
how
superstitious
and
Idolatrous
people
as
they
prize
their
idols
,
so
they
follow
hard
after
their
lovers
.
You
know
that
story
of
the
children
of
Israel
when
the
Calfe
was
to
be
set
up
,
upon
proclamation
all
the
men
and
women
tooke
off
their
ear-rings
and
their
jewels
,
and
brought
them
to
Aaron
to
make
the
Calfe
.
What
a
shame
will
it
be
to
us
if
we
should
keepe
our
eare-rings
,
and
our
jewels
,
and
things
perhaps
that
have
not
seene
the
sunne
a
great
while
,
that
we
should
keepe
them
now
when
God
calleth
for
them
!
Let
women
do
that
for
God
&
his
truth
,
for
your
own
liberties
&
posterities
that
they
did
for
their
Idols
.
Though
you
have
care-rings
,
and
jewels
,
and
rings
that
you
prize
much
,
yet
let
them
be
given
up
to
this
publicke
cause
.
And
it
were
a
shame
that
gold-rings
should
be
kept
meerly
to
adorn
the
fingers
when
the
Church
and
State
is
in
such
necessity
as
it
is
.
Away
with
your
niceties
now
and
your
fineness
and
bravery
,
and
look
to
necessities
,
and
to
the
preservation
of
the
lives
and
liberties
both
of
your selves
and
your
children
,
If
you
should
see
a
malignant
party
come
with
their
spheares
and
pikes
,
and
your
children
sprawling
upon
the
toppes
of
them
,
and
their
blood
gushing
out
,
what
would
your
gold-rings
,
what
would
all
your
niceties
and
braver
doe
you
good
?
I
will
give
you
for
this
(
because
it
is
a
point
of
such
concernment
)
foure
notable
expressions
in
Scripture
about
Idolaters
eagerness
and
earnestness
of
spirit
in
following
after
their
Idols
.
The
first
is
Isa
,
57.
5.
The
Text
saith
there
,
that
they
were
inflamed
after
their
Idols
,
they
were
on
fire
after
them
.
The
second
is
,
Jer.
50.
38.
They
were
madde
upon
their
Idols
.
Thirdly
,
You
have
a
text
more
sutable
to
that
I
am
speaking
of
;
It
is
Isa
46.
6.
it
is
said
there
,
that
they
did
lavi●h
gold
out
of
the
bagga
.
They
did
not
onely
give
their
gold
rings
that
were
of
no
use
,
and
part
with
that
which
they
could
well
spare
,
but
they
did
lavish
gold
that
was
in
the
bagge
:
they
would
not
onely
bring
some
of
it
,
but
they
did
lavish
it
,
for
so
the
word
is
;
and
they
lavished
not
their
silver
but
their
gold
,
and
that
not
a
piece
or
two
out
of
a
paper
,
but
out
of
the
bagge
,
they
brought
their
bagges
of
gold
,
and
did
lavish
gold
out
of
them
,
and
this
they
did
for
their
Idols
,
Oh
what
a
shame
is
it
then
that
any
should
be
penurious
,
and
not
come
off
full
in
the
publicke
cause
of
the
Church
and
Common-wealth
?
The
fourth
Text
is
Jerem.
8.
2.
and
there
we
have
five
expressions
together
of
the
pursuance
of
the
heart
of
Idolaters
after
their
Idols
,
the
like
wee
have
not
in
all
the
booke
of
God
in
one
verse
.
Speaking
of
their
Idols
.
First
he
saith
,
whom
they
have
loved
.
Secondly
,
whom
they
have
served
.
Thirdly
,
after
whom
they
have
walked
.
Fourthly
,
whom
they
have
sought
.
And
Fifthly
,
whom
they
have
worshipped
:
and
all
this
in
this
one
verse
,
O
how
are
the
hearts
of
people
set
upon
the
wayes
of
Idolatry
!
I
remember
Cambden
reports
of
a
King
of
England
,
Canutus
,
that
spent
as
much
upon
one
crosse
,
a●
the
revenues
of
the
Crowne
came
unto
in
a
whole
yeer
,
he
was
so
profuse
in
charges
about
his
superstitious
vanities
.
Master
Calvin
in
a
Sermon
of
his
upon
that
Text
seeke
ye
my
face
,
hath
this
expression
.
Foolish
Idolaters
when
they
endure
much
in
their
pilgrimages
spend
their
money
,
waste
their
bodies
,
and
abused
in
their
travail
,
yet
they
goe
on
,
and
thinke
all
sufficiently
recompenced
,
if
they
may
see
and
worship
some
Image
of
a
Saint
or
holy
relicke
:
Shall
the
beholding
,
saith
he
,
some
dead
carrion
or
apish
Idol
have
more
power
to
strengthen
them
then
the
face
of
God
in
his
ordinances
shall
have
to
strengthen
us
?
My
lovers
that
gave
me
my
bread
and
my
water
,
my
wool
and
my
flaxe
,
mine
oyle
and
my
drinke
.
What
were
these
Idols
?
The
Idol
that
gave
their
bread
was
Caeres
,
shee
was
the
goddesse
that
the
Heathens
did
worship
for
corne
.
For
their
water
,
Luna
,
the
Moone
was
the
Idol
they
worshipped
for
their
drinke
,
and
all
moist
things
.
wool
and
flaxe
Ashtaroth
was
their
god
:
And
for
their
oyle
Fryapus
.
The
seventy
translate
that
which
wee
say
here
wooll
,
clothes
;
and
that
which
we
say
flaxe
,
they
linnen
;
and
they
likewise
for
the
fuller
expression
adde
a
word
or
two
more
,
and
all
other
necessary
things
.
So
they
,
though
their
Idols
gave
them
all
,
flaxe
,
and
wool
,
and
hempe
and
all
things
.
Observe
from
hence
.
Idolaters
have
a
great
many
idols
to
supply
their
severall
wants
.
My
lovers
,
in
the
plural
number
.
The
idols
of
the
Heathen
do
not
supply
all
good
,
but
one
one
thing
,
and
another
another
thing
.
And
that
is
the
difference
betweene
the
true
God
and
Idols
.
The
excellency
of
the
true
God
is
,
that
he
is
an
universal
good
,
we
have
all
good
,
flaxe
,
and
oyle
,
and
bread
,
and
wine
,
and
all
in
one
,
in
our
God
,
in
our
lover
.
And
that
is
the
reason
that
God
chalengeth
the
whole
heart
.
Idols
are
content
with
a
partiall
obedience
,
because
they
are
but
partiall
in
bestowing
of
good
things
,
but
God
justly
requires
the
whole
heart
of
his
worshippers
,
because
he
is
an
universall
good
to
them
.
My
Lovers
that
gave
me
my
bread
,
&c.
Marke
,
The
end
that
Idolaters
ay
me
at
in
their
worship
is
very
low
.
They
follow
their
lovers
and
are
very
earnest
,
for
what
I
pray
?
for
their
wool
,
and
their
flaxe
,
and
their
bread
,
and
their
water
,
their
oyle
and
their
drinke
.
These
are
the
things
they
aime
at
;
they
desire
no
more
,
they
look
no
higher
,
may
their
flesh
be
satisfied
,
give
them
but-liberty
to
sport
on
the
Lords
day
,
to
have
their
feasts
,
their
wakes
,
merry
meetings
and
they
care
for
no
more
.
Their
spirits
are
vile
,
and
accordingly
is
their
worship
.
Therefore
their
worship
is
external
,
it
is
bodily
,
because
their
aimes
are
at
externall
and
bodily
things
.
As
a
mans
end
is
,
so
is
a
man
,
either
base
or
honourable
.
There
are
many
men
that
cry
out
as
if
they
aimed
at
God
and
Religion
in
many
things
they
doe
,
they
make
a
noise
about
Religion
,
and
God
,
and
Christ
,
and
his
Ordinances
,
and
the
publicke
good
,
but
the
truth
is
,
their
aimes
are
at
gaine
and
credit
,
and
at
their
wool
and
their
flaxe
,
and
herein
they
shew
the
baseness
of
their
spirits
,
like
the
lapwings
that
make
a
loud
cry
,
as
if
they
were
come
neere
their
nests
,
when
their
neasts
are
somewhere
else
.
high
Father
,
for
he
is
the
father
of
children
of
high
spirits
,
not
only
of
Children
that
are
beleevers
,
but
of
those
that
have
high
&
raised
spirits
,
so
Abraham
signifieth
a
high
father
.
Cleopatria
told
Marcus
Antonius
,
that
he
was
not
to
fish
and
angle
for
gudgeons
and
trouts
,
but
for
Castles
,
&
Forts
,
and
Towns
;
so
I
may
say
of
a
Christian
,
he
doth
not
fish
&
angle
,
especially
in
matters
of
Religion
,
for
wool
,
and
flax
,
and
oile
,
he
hath
no
such
low
and
base
ends
,
but
at
God
,
and
Christ
,
and
heaven
,
and
glory
,
and
imortality
,
he
lookes
there
;
he
serves
God
not
for
these
things
,
hee
desires
these
things
,
that
by
them
he
may
be
fitted
more
to
serve
God
.
One
that
hath
beene
acquainted
with
the
free
grace
of
God
in
Christ
will
serve
God
for
himselfe
without
indenting
with
him
,
he
will
be
willing
to
go
into
Gods
Vineyard
,
and
not
indent
for
a
penny
a
day
.
You
that
will
indent
with
God
in
his
service
and
will
have
your
penny
,
you
who
have
such
low
and
meane
spirits
,
God
may
give
you
your
penny
and
there
s
an
end
of
you
.
But
further
marke
,
There
ends
are
●ow
,
they
looke
no
higher
then
corne
,
and
flaxe
,
and
wooll
,
and
oyle
.
AEneas
Silvius
,
hee
observed
the
reason
why
the
Pope
prevailed
against
the
Councel
,
though
it
was
a
general
councell
,
which
hee
said
was
above
the
Pope
,
though
afterwards
when
he
came
to
be
Pope
himselfe
his
minde
was
changed
,
but
how
came
it
to
passe
that
the
Pope
alwayes
prevailed
?
this
is
the
reason
,
saith
he
,
the
Pope
hath
a
great
many
places
of
preferment
and
honour
to
give
,
the
general
councel
hath
none
,
the
general
Councel
can
enquire
after
the
truth
,
and
present
the
word
,
and
can
tell
what
is
Gods
mind
,
but
it
hath
no
honour
,
no
promotion
,
no
preferment
to
give
,
therefore
alas
the
general
Councel
prevailes
little
;
the
Pope
getteth
all
,
and
all
because
he
hath
Bishopricks
,
Sam.
22.
7.
Will
the
sonne
of
Jesse
give
every
one
of
you
fields
and
vineyards
,
and
make
you
all
Captaines
of
thousands
,
and
Captains
of
hundreds
?
what
will
you
follow
him
?
can
he
prefer-you
?
O
no
,
he
can
doe
little
for
you
;
so
I
say
when
men
come
with
this
argument
,
you
go
along
in
this
way
,
I
pray
what
will
this
bring
you
in
?
what
preferment
will
you
get
this
way
?
you
may
get
preserment
in
the
other
way
,
this
drawes
,
this
prevails
.
It
was
a
speech
,
not
many
yeers
agoe
,
in
a
publicke
Commencement
at
Cambridge
,
made
by
the
Vice-Chancelour
,
speaking
to
the
young
Scholars
,
wishing
them
to
take
heed
of
being
Puritans
,
what
can
you
get
in
that
way
saith
he
?
you
shall
live
poorely
,
perhaps
you
may
have
some
three
halfe-penny
ben●fice
in
following
that
way
;
but
in
the
other
way
come
to
be
children
of
the
Church
,
and
then
you
may
be
sure
to
have
good
benefices
,
you
may
come
to
be
Prebends
,
to
be
Deans
,
to
be
Bishops
:
Thus
he
perswaded
the
young
scholars
to
take
heed
of
Puritanisme
.
There
is
a
mighty
strength
in
this
Argument
upon
the
hearts
of
most
.
Hence
the
poverty
of
Christ
is
great
scandall
and
offence
to
most
people
,
when
they
see
that
Religion
will
not
bring
them
flaxe
,
and
wool
,
and
oyle
,
but
that
they
must
live
poorely
,
they
scandalize
at
this
exceedingly
.
It
is
reported
in
the
story
of
Charles
the
great
,
that
he
having
war
with
an
heathen
King
,
Aygolandus
King
of
Africa
,
because
this
King
would
make
peace
with
Charles
,
hee
made
some
profession
as
if
hee
would
be
a
Christian
,
and
Charles
was
very
glad
of
this
,
and
got
him
to
his
Court
to
parley
with
him
;
being
in
his
Court
he
saw
30.
poore
people
that
Charles
fed
,
who
were
halt
,
and
may
med
,
and
blind
,
and
in
a
very
poore
garb
,
Charles
the
great
did
it
on
purpose
,
because
he
would
have
poverty
before
his
eyes
continually
,
that
hee
might
not
be
too
high
in
,
and
proud
of
his
prosperity
.
Now
when
Aygolandus
saw
them
,
who
are
these
saith
hee
?
These
saith
Charles
are
the
servants
of
God
:
nay
then
replyed
he
,
if
your
God
will
keep
his
servants
no
better
,
I
will
be
none
of
his
;
I
thought
to
be
a
Christian
,
and
to
serve
your
God
,
but
seeing
those
that
serve
him
have
no
better
food
nor
no
better
rayment
then
these
,
I
will
be
none
of
those
servants
.
Thus
it
is
with
many
,
thought
their
consciences
are
convinced
which
is
the
best
way
,
yet
because
of
the
want
of
flaxe
,
and
wool
,
and
oyle
,
they
will
not
come
off
.
Further
observe
,
It
is
a
shamefull
thing
for
men
to
make
Religion
to
be
in
subjection
to
their
wool
,
Jer.
8.
17.
that
will
not
be
charmed
,
it
is
a
shamefull
thing
then
that
our
zeale
for
God
should
not
goe
beyond
our
lust
for
gaine
,
to
subject
your
Religion
to
flaxe
,
and
wool
,
and
oyle
,
it
commeth
from
a
base
diffidence
in
God
,
as
if
he
would
not
provide
for
us
such
outward
things
,
therefore
Luther
hath
this
expression
in
his
Comment
upon
Hosea
.
They
followed
their
idols
for
bread
,
and
wool
,
and
flaxe
,
and
oyle
,
as
if
God
would
not
give
bread
to
his
Church
,
or
as
if
it
were
more
safe
to
goe
to
the
Devill
for
it
,
as
if
we
could
not
have
wool
enough
,
and
flaxe
enough
,
and
oyle
enough
from
God
.
Oh
let
us
trust
God
for
all
,
for
our
cloaths
,
for
our
meate
and
drink
,
for
our
estates
,
for
our
children
,
God
certainely
will
feede
his
Church
.
And
yet
those
men
that
have
hearts
so
base
themselves
,
they
thinke
it
impossible
for
any
man
but
to
be
taken
with
such
arguments
:
They
may
talke
of
Religion
and
conscience
say
they
,
but
I
will
warrant
you
they
may
be
taken
off
with
money
,
and
preferment
,
places
of
profit
and
honour
.
They
think
it
impossible
for
men
to
stand
against
these
arguments
.
It
putteth
me
in
mind
of
that
speech
that
Balaak
used
to
Balaam
,
Did
not
I
earnestly
send
unto
thee
to
call
thee
,
wherefore
camest
thou
not
unto
me
?
Am
I
not
able
to
promote
thee
to
honour
?
As
if
he
should
have
said
,
Thou
art
a
strange
man
indeed
,
did
not
I
send
thee
word
that
I
would
promote
thee
to
great
honour
,
and
give
thee
silver
and
gold
,
or
whatsoever
thou
wouldst
have
?
What
will
not
preferment
and
money
tempt
you
?
I
thought
this
would
have
tempted
any
man
in
the
world
.
Thus
many
think
that
whatsoever
mens
Spirits
are
,
they
may
be
taken
off
with
promotion
and
money
:
But
let
all
such
know
that
there
are
a
generation
of
men
in
the
world
of
true
generous
Spirits
,
that
are
above
all
these
things
,
and
take
as
much
delight
,
and
have
as
much
sweetnesse
in
denying
these
places
of
honour
and
preferment
,
and
gaine
,
as
those
that
offer
them
have
in
the
enjoying
of
them
.
It
was
a
notable
speech
Plynie
had
concerning
Cato
(
It
is
in
his
Epistle
Dedicatory
to
his
naturall
History
)
speaking
of
what
a
notable
spirit
he
was
,
Cato
(
saith
he
)
tooke
as
much
glory
in
those
dignities
and
honours
that
he
denyed
,
as
he
did
in
those
he
did
enjoy
,
Certainly
it
is
so
with
the
Saints
,
the
true
generous
spirit
of
Christians
take
as
much
content
in
those
places
of
preferment
they
deny
for
Christ
,
as
in
any
gaine
they
enjoy
.
There
is
no
tempting
of
such
men
.
Let
us
pray
therefore
for
those
that
are
intrusted
by
us
,
not
onely
for
civill
things
,
but
for
matters
of
Religion
,
that
temptations
for
bread
,
&
corne
,
and
wool
,
and
flaxe
,
and
wine
,
and
oilemay
never
tempt
them
,
that
the
preferment
,
and
gaine
may
never
byasse
their
spirits
,
may
never
sway
them
.
These
meanes
have
been
assayed
(
certain
it
is
)
totempt
some
of
them
with
,
such
wayes
have
not
been
left
untryed
by
some
,
and
have
prevailed
,
but
thorough
Gods
mercy
he
hath
preserved
others
,
and
he
hath
made
the
world
to
know
that
Christ
hath
a
people
to
whom
Religion
and
the
publicke
good
is
more
deare
then
all
the
flaxe
,
and
wooll
,
and
wine
,
and
oyle
in
the
world
,
then
all
the
estates
,
and
high
places
,
and
great
preferments
that
can
be
offered
them
.
And
now
the
Lord
our
God
keepe
this
in
their
and
in
our
hearts
for
ever
.
The
Fifth
Lecture
.
HOSEA
2.
6.
7.
Therefore
behold
,
I
will
hedge
up
thy
way
with
thorns
,
and
make
a
wall
,
that
she
shall
not
finde
her
paths
.
And
she
shall
follow
after
her
lovers
,
but
she
shall
not
overtake
them
;
and
shall
seeke
them
,
but
shall
not
finde
them
:
them
shall
she
say
,
I
will
goe
and
returne
to
my
first
husband
;
for
then
was
it
better
with
me
then
now
.
THe
last
day
(
you
may
remember
)
wee
spake
of
that
reason
that
God
giveth
in
the
former
verse
,
why
he
would
shew
Israel
no
mercy
,
because
that
she
hath
done
shamefully
,
and
said
she
would
go
after
her
lovers
that
gave
her
her
bread
and
her
water
,
her
wool
and
her
flaxe
,
her
oyle
and
her
drinke
.
There
are
yet
one
or
two
observations
(
that
time
would
not
give
us
leave
to
speak
of
the
last
day
)
in
those
words
.
I
will
onely
give
you
a
hint
of
them
,
and
passe
suddenly
to
these
two
verses
.
The
first
is
this
,
I
will
follow
after
my
lovers
,
for
they
give
me
bread
,
and
water
,
and
wooll
,
and
flax
,
and
the
like
.
I
remember
Eusebius
reports
that
Maximilian
the
Emperour
in
an
Edict
of
his
against
the
Christian
,
crying
out
of
Christian
Religion
as
an
excrable
vanity
,
&
seeking
to
confirme
the
Heathens
in
the
worshipping
of
their
idol
gods
.
Behold
saith
he
,
how
the
earth
bringeth
forth
fruit
for
the
husbandman
in
abundance
,
how
our
medows
are
adorned
with
flowes
and
h●rbs
,
and
moistned
with
the
dews
of
heaven
,
what
health
we
have
,
and
what
quiet
and
peaceable
lives
;
and
thus
he
goeth
on
in
seeking
to
conforme
the
hearts
of
Idolaters
in
their
wicked
wayes
.
Prosperity
in
a
wicked
way
is
exceeding
hardning
.
That
story
of
Dyonisius
is
famously
known
,
having
committed
sacr●ledge
against
their
Idol-gods
,
robbing
their
Temples
,
yet
his
voyage
being
prospetous
,
after
he
had
ended
his
journey
,
hee
boasted
himselfe
that
though
he
did
not
worship
the
gods
as
others
did
,
yet
he
prospered
as
much
as
they
.
In
that
yeere
when
those
Innovasions
in
Gods
worship
were
principaly
brought
in
amongst
us
,
especially
in
that
Diocese
of
Norwich
,
is
proved
to
be
a
very
fruitfull
yeere
;
and
one
Commissary
among
the
rest
in
his
Court
,
after
the
harvest
was
taken
in
,
speakes
to
the
Countrey-men
in
this
way
,
Doe
you
not
see
how
God
prospereth
us
?
What
a
plentifull
harvest
have
we
had
this
yeere
?
This
is
since
you
began
to
worship
God
with
more
decency
then
you
we●●
wont
to
doe
.
Thus
attributing
all
the
goodnesse
of
God
to
that
way
.
Let
it
be
all
our
prayers
,
that
God
will
never
prosper
us
in
asinfull
way
.
Further
,
It
is
very
observable
how
often
this
word
My
is
iterated
:
Give
me
My
bread
,
and
My
water
,
and
My
flax
,
and
My
oyle
,
and
My
wooll
,
nothing
but
My.
We
noted
the
last
day
,
what
hurt
those
little
words
,
those
particles
[
I
]
and
[
Will
]
doe
:
Now
we
are
to
consider
what
evil
there
is
in
this
particle
[
MY
]
Hence
the
observation
is
,
Thus
it
is
usual
for
carnall
spirits
to
acknowledge
in
the
general
that
that
they
have
commeth
from
God
,
but
when
they
have
it
,
then
it
is
their
owne
they
think
;
they
little
thinke
that
God
reserveth
the
propriety
of
what
they
have
after
he
hath
given
it
them
.
You
mistake
if
you
think
that
that
is
all
the
acknowledgement
you
owe
to
God
for
what
you
enjoy
,
that
you
had
it
from
God
;
Verse
6.
Therefore
behold
,
I
will
hedge
up
thy
way
with
thornes
,
and
make
a
wall
,
that
she
shall
not
finde
her
paths
,
&c.
These
two
verses
are
the
workings
of
Gods
bowels
of
mercy
towards
his
Elect
amongst
Israel
,
in
the
midst
of
the
most
dreadfull
threatnings
against
her
.
They
are
as
it
were
a
Parenthesis
of
grace
(
in
the
Chapter
)
to
the
Elect
,
though
mingled
with
some
severity
.
They
are
indeed
the
Epitome
of
the
whole
Chapter
,
for
I
told
you
in
the
division
of
the
Chapter
at
the
beginning
,
that
those
were
the
two
parts
,
declaring
Israels
sinne
,
with
threatning
judgement
,
and
yet
promising
mercy
unto
the
Elect
,
unto
some
amongst
them
.
The
first
part
is
from
the
beginning
to
the
14.
verse
,
the
second
from
the
14.
verse
to
the
end
;
Only
this
6.
and
7.
ver.
commeth
in
the
midst
,
as
it
were
a
parenthesis
,
and
containeth
the
sum
of
all
the
other
;
for
hee
was
in
a
threatning
way
altogether
in
the
4.
and
5.
verses
,
and
you
shall
finde
him
in
the
8.
vers.
and
so
on
,
going
in
a
threatning
way
again
:
Onely
in
this
6.
and
7
,
verses
is
abu●dance
of
grace
,
though
mixed
with
some
severity
,
as
you
shall
see
in
the
opening
of
them
.
For
the
explication
of
the
words
.
Therefore
.
This
must
have
reference
to
some-what
before
,
and
answereth
to
a
Wherefore
,
Therefore
,
Wherefore
?
Because
I
have
dealt
with
you
by
the
way
of
my
Prophets
;
in
convincing
,
in
admonishing
,
in
threatning
,
and
all
this
will
not
doe
,
therefore
I
will
deale
with
you
in
another
way
.
Therefore
behold
.
]
That
way
of
mine
that
I
now
speak
of
,
it
is
a
singular
way
,
you
shall
find
much
of
the
grace
of
God
in
this
way
,
a
wonderfull
way
that
I
will
deale
with
you
in
now
,
Behold
.
I
will
hedge
up
thy
way
.
]
There
is
a
two-fold
hedge
that
God
makes
about
his
people
;
There
is
the
hedge
of
protection
to
keep
evill
from
them
,
and
there
is
the
hedge
of
affliction
to
keep
them
from
evill
.
First
,
the
hedge
of
protection
,
that
you
have
in
Isa.
5.
5.
where
God
threatneth
that
he
will
take
away
the
hedge
from
his
vineyard
,
he
will
take
away
his
protection
;
and
so
it
is
said
of
Job
,
that
God
had
hedged
him
about
;
but
that
is
not
the
hedg
heer
meant
,
it
is
the
hedg
of
affliction
.
I
will
hedge
up
thy
way
,
that
is
,
I
will
bring
fore
and
heavy
afflictions
upon
you
,
but
yet
in
a
way
of
mercy
,
these
afflictions
shall
be
but
as
a
hedge
to
keepe
you
from
evill
,
they
shall
not
do
evill
to
you
,
or
bring
evill
upon
you
.
I
will
hedge
●p
thy
way
with
thornes
.
]
That
is
,
I
see
you
will
be
going
on
in
these
wayes
of
Idolatry
and
false
worship
,
I
will
make
them
difficult
to
you
,
you
shall
goe
through
thornes
;
if
you
will
goe
to
your
Idols
,
you
shall
not
get
to
your
Idols
,
but
you
shall
be
pricked
.
It
is
a
Metaphor
taken
from
a
husband-man
,
who
when
the
cattle
will
break
over
pastures
,
makes
thick
hedges
that
they
shall
not
get
over
,
they
shall
be
pricked
,
it
shal
be
with
much
trouble
if
they
do
goe
over
.
So
I
will
deal
with
you
saith
God
.
Or
when
a
husband-man
seeth
passengers
make
a
path
in
his
ground
too
broad
,
and
so
spoile
the
grasse
or
the
corn
,
hee
layeth
thornes
in
the
way
that
they
cannot
goe
into
his
corne
;
or
if
they
doe
,
they
shall
goe
with
some
trouble
:
so
saith
God
,
I
will
hedge
up
your
way
with
thorns
.
And
make
a
wall
.
]
Maceriabo
Maceriam
,
I
will
wall
a
wall
,
so
the
words
are
.
It
may
be
they
will
get
through
the
thorns
,
but
though
they
do
get
through
I
have
another
way
to
deale
with
them
,
I
will
come
with
stronger
afflictions
and
they
shall
be
of
more
power
to
keepe
them
from
their
same
,
they
shal
be
as
a
wall
,
and
though
they
get
through
the
thorns
,
they
shal
not
get
over
the
wall
.
That
she
shall
not
find
her
paths
.
]
Mark
the
change
of
the
person
,
that
is
observable
,
I
will
●●dge
up
thy
way
,
first
,
and
then
I
will
make
a
wall
,
and
she
shall
not
find
her
paths
;
the
person
is
changed
,
and
so
wee
have
it
often
in
Scripture
,
that
is
to
signifie
some
kind
of
perturbation
of
spirit
,
that
manner
of
speech
is
usuall
amongst
men
when
their
spirits
are
troubled
,
they
speak
sometimes
in
one
person
,
sometimes
in
another
:
And
indeed
the
Lord
here
speaks
after
the
manner
of
men
,
as
if
his
Spirit
were
troubled
at
the
perversenesse
of
his
people
.
Besides
the
change
of
the
person
here
is
to
expresse
some
indignation
of
God
against
their
perversenesse
,
therefore
he
speakes
as
if
he
would
turn
from
them
,
and
rather
speake
to
some
body
else
,
as
if
hee
should
say
,
I
speake
to
these
,
yet
they
are
stubborn
and
stout
,
well
I
will
speake
to
all
that
are
about
them
,
to
all
the
beholders
,
take
notice
of
their
stubbornesse
,
and
perversnesse
,
and
judge
between
them
and
me
.
And
she
shall
follow
after
her
lovers
,
but
shee
shall
not
over
take
them
;
and
she
shall
seeke
them
,
but
she
shall
not
finde
them
.
In
the
5.
ver.
it
was
but
I
will
goe
after
my
lovers
,
Vadam
,
but
here
it
is
,
shee
will
follow
,
from
that
root
which
signifieth
persequor
,
to
follow
with
eagernesse
,
it
is
not
only
sectari
,
but
insectari
,
the
word
is
the
very
same
that
is
used
for
persecutors
,
who
eagerly
pursue
those
that
they
doe
persecute
.
Psal.
7.
5.
David
speaking
of
his
enemies
following
of
him
,
the
same
word
is
used
that
is
here
,
save
me
,
saith
he
,
Lest
the
enemy
persecute
my
soule
,
It
is
the
same
,
and
so
the
Seventy
turn
it
.
Yea
,
and
beside
the
form
of
the
word
,
it
being
(
in
Piel
)
that
signifieth
to
do
a
thing
auxiously
,
and
diligently
,
carefully
,
whereas
(
in
Cal.
)
it
signifieth
onely
a
bare
doing
of
a
thing
:
but
when
it
commeth
into
forme
,
as
those
that
are
skilfull
in
the
Hebrew
tongue
know
that
fignifieth
to
doe
a
thing
with
care
,
that
solicitiousnesse
,
and
diligence
,
so
therefore
it
is
turned
by
Polanus
,
anxie
prosecutus
est
,
She
hath
prosecuted
or
followed
with
a
great
deale
of
care
.
So
that
this
is
more
then
the
other
,
for
it
seems
that
after
she
had
some
affliction
she
grew
worse
for
a
while
,
and
was
more
eager
upon
her
Idols
then
she
was
before
.
But
she
shall
not
over
take
them
.
Though
she
be
never
so
much
set
upon
that
way
of
evill
,
yet
I
will
take
a
course
to
keep
her
from
it
,
she
shall
not
overtake
them
.
Yea
She
shall
seeke
them
,
but
shall
not
finde
them
.
The
word
signifieth
to
seeke
with
a
great
deale
of
endeavour
,
not
onely
to
seeke
in
ones
thought
and
minde
,
but
to
goe
on
to
walke
up
and
downe
that
wee
may
finde
it
,
is
by
the
Seventy
turned
by
divers
words
that
signifie
a
seeking
more
then
ordinary
.
But
shall
not
find
them
.
Let
them
be
never
so
set
upon
their
ways
of
Idolatry
,
yet
I
will
keep
them
from
them
.
Then
shall
she
say
,
I
will
goe
,
&c.
This
shall
be
the
effect
of
it
.
I
will
goe
and
returne
to
my
first
husband
,
&c.
You
may
take
them
in
the
meaning
of
these
versus
,
and
the
scope
of
them
in
this
short
paraphrase
:
As
if
God
should
say
,
Oh
you
Israelites
,
all
you
have
grievously
sinned
against
me
in
forsaking
me
,
and
following
of
your
lovers
,
sore
and
heavy
evills
are
ready
to
befall
you
,
even
you
my
elect
ones
,
upon
whom
my
heart
is
for
good
,
you
have
involved
your selves
in
the
common
guilt
of
this
wickednesse
,
therefore
even
you
must
expect
to
be
involved
in
the
common
calamity
that
shall
come
upon
the
nation
,
and
when
you
are
under
those
calamities
,
know
that
I
know
how
to
make
a
difference
between
sinner
and
sinner
,
though
guilty
of
the
same
sin
,
though
under
the
same
affliction
,
that
what
shall
be
for
the
destruction
of
some
,
shall
be
in
mercy
to
others
,
it
shall
be
but
to
hedg
up
your
ways
,
to
keep
you
from
further
sinning
,
to
make
your
wayes
of
sinne
difficult
,
that
so
your
soules
might
be
saved
:
and
although
your
hearts
will
be
a
long
time
perverse
,
and
will
not
come
in
and
submit
to
me
,
yet
I
will
so
order
things
in
the
way
of
my
providence
,
that
at
length
I
will
so
worke
upon
your
hearts
,
that
you
shall
come
in
and
return
unto
me
,
you
shal
bethink
your selves
and
remember
what
sweetnesse
once
you
had
in
my
wayes
,
and
you
shall
take
shame
to
your selves
,
and
acknowledge
that
it
was
then
farre
better
with
you
then
it
is
now
,
and
so
I
will
remain
to
be
your
God
,
and
you
shall
give
up
your selves
to
worship
and
serve
me
for
ever
.
This
is
the
meaning
and
scope
of
the
words
.
Now
then
having
the
words
thus
opened
and
paraphrased
,
take
the
severall
observations
,
for
they
are
exceeding
full
,
and
very
sweet
and
sutable
.
First
,
Though
such
as
are
in
covenant
with
God
may
for
their
sins
be
involved
in
the
same
judgement
with
others
,
yet
God
will
make
difference
between
them
and
others
that
are
not
in
covenant
with
him
:
God
will
have
other
ends
in
his
afflictions
towards
his
people
then
hee
hath
towards
others
,
though
the
difference
be
not
in
the
things
that
they
suffer
,
all
the
fruit
thereof
it
is
to
take
away
their
sinne
.
Jer.
ver
.
5.
I
do
not
know
a
more
remarkable
place
in
the
Scripture
for
this
purpose
,
saith
God
there
,
speaking
of
the
basket
of
good
figges
,
I
will
acknowledge
them
that
are
carried
captive
of
Iudah
,
whom
I
have
sent
out
of
this
place
into
the
land
of
the
Caldeans
for
their
good
.
naughty
figs
,
and
they
were
carried
away
captive
too
,
both
went
into
captivity
,
what
doth
he
say
of
them
?
I
will
deliver
them
(
saith
he
,
vers.
9.
)
to
be
removed
into
all
the
kingdomes
of
the
earth
for
their
hurt
.
I
will
〈◊〉
at
their
hurt
when
I
deliver
them
into
captivity
.
This
should
be
a
mighty
support
unto
the
Saints
under
all
their
afflictions
,
though
the
affliction
be
the
same
to
sence
and
view
with
that
of
the
wicked
,
yet
you
see
the
difference
is
broad
.
It
is
true
,
may
the
troubled
heart
say
,
there
may
be
different
ends
of
Gods
afflicting
some
&
others
;
hee
may
afflict
some
for
tryall
,
and
others
for
their
sins
;
but
what
will
you
say
if
an
affliction
come
upon
us
for
our
sins
?
Is
there
a
difference
here
?
Yes
my
brethren
,
though
your
afflictions
come
upon
you
from
your
sins
,
if
you
be
in
covenant
with
God
,
the
difference
still
may
hold
,
for
so
it
is
here
,
those
afflictions
that
here
are
spoken
of
,
God
calleth
the
hedge
and
the
wall
,
they
were
fore
afflictions
,
and
they
were
for
their
sins
,
for
their
perversness
,
and
yet
God
intendeth
good
and
mercy
to
them
in
those
afflictions
:
Here
is
the
vertue
of
the
Covenant
of
grace
,
it
takes
out
the
sting
,
and
venome
,
and
curse
even
of
afflictions
,
that
are
not
onely
for
tryal
but
for
sin
,
they
are
to
keepe
you
from
greater
misery
;
if
God
bring
some
misery
upon
you
(
it
so
appeareth
unto
you
)
yet
being
in
covenant
with
him
,
this
is
the
blessing
of
God
upon
you
,
that
those
troubles
are
to
keep
you
from
greater
misery
that
would
befall
you
.
That
for
the
general
.
Now
for
the
particulars
,
as
the
words
lye
,
Therefore
behold
.
This
inference
therefore
I
told
you
it
was
as
if
God
should
say
,
thou
wilt
still
goe
on
,
notwithstanding
all
admonitions
and
meanes
that
I
shall
use
by
my
Prophets
,
therefore
behold
I
will
doe
thus
and
thus
,
From
hence
we
may
observe
,
first
,
Is
Israel
a
servant
?
is
he
a
homs-borne-slave
?
why
is
he
spoiled
?
ver.
17.
Hast
thou
not
procured
this
unto
thy selfe
?
So
it
may
be
said
of
many
,
even
of
the
Saints
when
we
see
how
the
wayes
and
dealings
of
God
are
toward
them
,
yea
even
God
himselfe
speakes
thus
,
What
,
is
such
a
one
a
servant
?
is
he
a
slave
?
is
not
such
a
one
my
child
?
how
is
it
then
that
hee
must
be
dealt
with
like
a
slave
,
like
a
servant
?
Secondly
,
Therefore
,
because
one
meanes
will
not
do
it
,
namely
my
Prophets
admonishing
,
and
threatning
,
therfore
I
will
do
thus
&
thus
,
therefore
I
will
consider
of
some
other
way
to
deale
with
you
.
The
observation
is
.
When
one
means
will
not
keepe
from
sinne
either
those
that
wee
have
to
deale
with
,
or
our selves
,
we
must
not
rest
there
,
but
set
even
our
braines
on
work
to
look
after
other
meanes
.
What
will
not
this
do
it
?
Is
there
any
things
else
that
possibly
may
doe
it
?
That
means
then
shall
be
used
.
Thus
God
(
as
we
may
speak
with
reverence
)
even
studyes
his
administrations
towards
his
people
when
he
is
frustrated
in
one
,
and
if
that
do
not
do
it
,
he
bethinks
with
himselfe
,
is
there
any
thing
else
will
do
it
?
if
there
be
any
thing
in
the
world
can
do
it
,
This
is
the
grace
of
God
towards
his
own
.
It
should
be
our
care
to
imitate
God
in
this
,
when
you
are
to
deale
with
others
that
are
under
you
,
with
your
children
or
servants
,
do
not
satisfie
your selves
in
this
,
I
have
admonished
them
,
and
threatned
them
,
and
perswaded
them
,
What
then
?
yet
they
will
not
come
in
:
What
will
you
have
no
more
to
do
with
them
then
?
Will
you
cast
them
off
presently
?
You
should
study
what
further
course
may
be
taken
,
study
their
dispositions
,
What
do
I
think
will
work
upon
them
if
this
do
not
?
will
faire
meanes
?
will
foule
meanes
?
will
any
thing
do
it
?
if
any
thing
will
,
you
should
labour
to
deale
with
them
that
way
.
So
for
your
own
hearts
,
when
you
are
convinced
of
the
evill
of
your
own
hearts
,
it
is
true
your
consciences
will
not
be
quiet
unlesse
you
use
some
meanes
against
that
sinne
that
is
in
your
heart
,
well
,
but
I
have
used
meanes
,
I
have
layed
the
word
to
my
heart
,
the
threatnings
,
the
promises
to
my
heart
,
and
I
have
followed
Gods
ordinances
:
will
it
not
doe
?
will
not
my
heart
come
off
?
Is
there
no
other
meanes
to
be
used
?
what
doe
you
say
to
the
afflicting
of
your
soule
?
Try
that
;
you
have
layed
the
word
to
your
heart
,
and
you
finde
it
doth
not
work
,
try
the
afflicting
of
your
soules
in
humilliations
,
fasting
,
and
prayer
,
for
the
overcoming
of
your
sinnes
.
Thus
God
doth
,
when
admonitions
and
exhortations
of
the
Prophets
will
not
doe
,
yet
saith
God
,
I
will
try
another
way
,
I
will
bethinke
me
of
some
other
course
,
I
will
hedge
up
their
way
with
thorns
,
&
I
will
see
whether
I
can
bring
them
in
that
way
.
These
two
from
the
inference
Therefore
.
From
the
note
of
attention
,
hedged
with
thorns
,
&
to
be
made
difficult
to
us
,
then
to
have
the
smoothest
way
that
possibly
can
bee
.
As
it
is
one
of
the
greatest
judgements
of
God
upon
wicked
men
to
lay
stumbling
blocks
before
them
in
the
way
of
righteousnesse
;
so
it
is
one
of
the
greatest
mercies
of
God
to
his
children
to
lay
stumbling
blocks
●●d
difficulties
before
them
in
the
way
of
sin
.
It
is
an
〈◊〉
way
of
Gods
dealing
even
with
reprobates
,
with
those
he
both
no
love
unto
,
that
in
the
wayes
of
godlinesse
,
in
the
way
to
life
,
he
in
his
just
judgement
layeth
stumbling
blocks
before
them
,
and
they
appeare
very
difficult
to
them
,
the
hedge
of
thornes
compasses
about
the
way
of
righteousnesse
to
the
wicked
,
therefore
you
shall
finde
it
in
Pro.
15.
19.
that
the
way
of
the
slothfull
man
is
said
to
be
as
an
hedge
of
thornes
;
that
is
,
a
slothfull
man
(
who
is
a
wicked
man
there
)
hee
lookes
upon
any
duty
that
he
should
perform
as
compast
about
with
an
hedge
of
thornes
,
God
in
his
just
judgement
suffereth
difficulties
at
least
to
appeare
to
him
in
the
way
of
his
duties
,
that
makes
him
to
have
no
mind
to
them
.
Now
this
is
a
grievous
judgement
of
God
to
cause
the
way
of
his
feare
to
appeare
so
difficult
,
and
so
scare
them
from
it
,
What
should
I
medling
with
such
&
such
wayes
?
I
see
I
must
suffer
thus
and
thus
,
there
are
these
and
these
stumbling
blocks
that
I
must
go
over
,
these
and
these
troubles
that
I
must
meete
withall
,
I
were
better
sit
still
and
be
quiet
,
I
shall
never
be
able
to
goe
through
.
Such
stumbling
blocks
God
layes
in
the
way
of
godlinesse
before
the
wicked
,
and
they
stumble
at
them
&
fall
,
and
break
their
necks
.
On
the
other
side
,
God
in
abundance
of
mercy
casteth
stumbling
blocks
in
the
way
of
sin
before
his
people
that
they
cannot
get
over
,
if
they
stumble
,
it
is
but
to
break
their
shins
and
to
save
their
soules
.
But
when
the
wicked
stumble
,
they
breake
their
necks
,
and
damn
their
soules
.
But
now
the
wayes
of
God
are
plaine
to
the
righteous
,
Prov.
8.
9.
They
are
all
plain
to
him
that
understandeth
,
and
right
to
him
that
findeth
knowledge
.
Gods
wayes
are
very
plain
to
the
godly
,
and
sins
wayes
are
very
difficult
;
From
hence
these
three
observations
:
I
will
hedg
up
her
way
with
thorns
.
First
,
there
is
much
bruitishness
in
the
hearts
of
Gods
people
.
Not
onely
slayishnesse
that
was
before
,
but
bruitishness
too
:
That
is
thus
,
they
must
not
only
be
dealt
withall
as
slaves
(
hardly
)
and
so
be
brought
home
,
but
as
brute
beasts
,
they
must
have
some
present
evill
upon
them
,
or
otherwise
they
will
not
return
out
of
their
evill
way
,
except
their
sin
be
for
the
present
grievous
and
troublesome
to
them
.
It
is
not
enough
(
you
know
)
to
threaten
brute
beasts
,
but
they
must
have
some
present
evill
upon
them
,
if
wee
would
keep
them
from
such
a
place
we
would
not
have
them
goe
unto
.
Secondly
,
Thirdly
,
Eccles.
10.
8.
Hee
that
breaks
the
hedge
a
serpent
shall
bite
him
.
;
By
them
,
saith
hee
,
hee
withdraweth
man
from
his
purpose
,
and
he
keepeth
back
his
soule
from
the
pit
.
As
suppose
a
beast
be
running
to
such
a
pasture
,
perhaps
he
doth
not
see
the
hedge
,
and
it
may
be
if
he
should
run
a
little
further
,
he
would
be
plunged
in
a
pit
,
and
there
destroyed
,
but
now
the
husbandman
setteth
a
hedge
there
,
and
when
the
beast
commeth
just
to
the
hedge
,
to
the
thornes
,
then
it
is
withdrawn
from
what
it
was
about
,
and
so
the
life
of
it
preserved
;
so
it
may
be
with
a
man
that
is
running
to
such
a
place
,
when
hee
meeteth
with
something
that
hinders
him
,
he
is
drawn
from
his
purpose
,
and
his
soul
is
kept
back
from
death
.
You
use
to
deale
thus
with
your
children
,
if
you
live
in
the
Countrey
neer
ditches
and
pits
of
water
,
you
will
hedge
about
the
pits
,
for
feare
your
children
should
fall
into
them
and
so
the
hedge
keepeth
the
Children
a●ive
.
As
afflictions
keep
the
Saints
from
sinne
,
as
a
hedge
to
them
,
so
the
difficulties
in
Gods
wayes
keepes
the
wicked
from
God
.
When
difficulties
therefore
do
fall
out
,
it
should
teach
us
to
consider
what
way
we
are
in
,
why
?
for
God
useth
to
compasse
about
sinfull
wayes
,
with
difficulties
,
on
purpose
to
keep
his
people
from
them
.
Well
,
I
am
in
a
way
going
on
in
it
,
I
am
sure
I
am
compast
about
with
difficulties
,
it
may
be
these
difficulties
are
but
Gods
hedges
to
keepe
me
from
sinne
;
how
shall
I
know
that
?
for
sometimes
difficulties
are
but
tryals
of
our
graces
,
and
they
may
be
such
as
call
for
the
stirring
up
of
our
graces
to
breake
through
the
hedge
,
so
Pro.
8.
19.
difficulties
are
said
to
be
a
hedge
of
thornes
;
they
lye
in
the
wayes
of
Gods
people
that
are
blessed
wayes
,
then
the
worke
of
the
Saints
should
be
to
stirre
up
their
graces
,
and
to
breake
thorough
the
hedge
,
though
they
be
pricked
,
and
their
flesh
torne
,
that
is
,
their
excellency
,
that
they
can
breake
thorough
those
difficulties
,
faith
will
carry
through
all
difficulties
in
Gods
wayes
.
Therefore
here
is
the
triall
,
when
I
meet
with
difficulties
,
I
must
not
forbeare
because
there
are
difficulties
,
but
I
must
examine
,
Is
it
the
way
of
God
or
not
?
If
it
be
the
way
of
God
,
then
lay
aside
the
thought
of
difficulties
,
if
I
have
a
rule
for
it
let
the
difficulties
be
never
so
many
,
and
the
hedge
never
so
thicke
,
yet
I
must
breake
through
,
and
God
is
so
much
the
more
honoured
by
it
:
but
on
the
otherside
,
if
upon
examination
I
finde
the
way
I
am
in
is
not
warrantable
by
God
,
then
I
must
know
that
Gods
end
in
laying
difficulties
in
the
way
,
is
to
stop
my
going
on
in
it
,
and
it
is
desperatenesse
in
me
to
seeke
to
breake
thorow
,
in
seeking
to
break
thorow
I
may
break
my
neck
,
therefore
I
must
look
to
it
that
I
have
warrant
from
God
for
those
waies
I
am
in
.
Oh
that
men
would
think
of
this
when
they
meet
with
difficulties
in
their
wayes
!
I
might
shew
how
the
Saints
have
many
times
met
with
difficulties
in
their
wayes
,
and
yet
have
gone
on
with
strength
;
That
of
Jacob
is
one
of
the
most
famous
examples
we
have
in
the
Book
of
God
,
the
difficulties
he
met
withall
,
and
that
in
the
way
that
God
himselfe
bad
him
go
in
.
God
bade
him
returne
to
his
Father
Isaac
,
and
yet
he
met
with
sixe
or
seven
prodigious
difficulties
,
that
one
would
have
thought
should
have
made
him
doubted
whether
he
was
in
Gods
way
or
not
,
and
have
caused
him
to
returne
back
againe
.
First
,
Laban
pursueth
him
,
and
intends
mischiefe
gainst
him
;
and
Esau
he
in
that
journey
comes
to
meet
him
with
a
purpose
to
destroy
him
,
If
we
know
it
be
Gods
way
,
goe
through
it
in
the
name
of
God
,
let
the
difficulties
be
what
they
will
.
But
if
they
be
not
warrantable
by
God
,
let
the
difficulties
we
meet
withall
stop
us
,
for
God
intendeth
them
to
be
a
hedge
to
keepe
us
from
sin
.
Againe
,
it
should
make
us
be
content
when
any
affliction
befalls
us
;
why
,
because
it
is
more
then
we
know
that
God
intends
abundance
of
good
to
us
;
It
may
be
,
if
this
affliction
had
not
befallen
thee
,
thou
hadst
undone
thy self
:
If
this
affliction
that
thou
doest
sor
riggle
to
get
out
of
,
and
thinkest
thy selfe
so
miserable
under
it
,
if
it
had
not
befalne
thee
,
thou
mightest
have
faln
into
the
pit
and
beene
lost
,
therefore
be
not
troubled
so
much
at
the
affliction
,
but
examine
whether
it
be
not
a
hedge
that
God
hath
set
,
to
keepe
thee
from
a
further
misery
.
But
it
seemes
that
this
will
not
serve
,
there
must
be
a
wall
,
as
well
as
this
hedge
.
Hence
the
observation
is
this
,
The
perversnesse
of
mans
heart
is
such
,
We
reade
of
Idolaters
,
who
would
cause
their
children
to
passe
through
the
fire
to
their
Idols
,
that
was
more
then
a
hedge
of
thorns
.
We
see
it
often
that
mens
hearts
are
so
strongly
bent
upon
their
sins
,
that
though
it
were
to
passe
through
a
great
deale
of
trouble
,
though
they
prick
and
tare
themselves
,
yet
they
will
have
their
sin
.
a
wall
,
saith
God
,
I
will
wall
up
her
way
,
though
she
may
make
a
shift
to
breake
downe
the
hedge
,
she
shall
not
breake
down
the
wall
,
it
is
too
strong
,
and
too
high
.
Hence
the
Observation
is
,
God
when
he
pleaseth
will
keepe
men
from
their
sinnes
in
spight
of
their
hearts
,
I
will
make
a
wall
.
God
doth
thus
make
a
wall
about
mens
sinnes
,
I
will
make
a
wall
.
First
,
a
hedge
,
and
then
a
wall
.
Hence
observe
when
lesser
afflictions
will
not
serve
to
keep
men
from
their
sins
.
God
usually
cometh
with
greater
and
sorer
;
I
see
some
of
them
will
break
through
the
hedge
,
I
will
make
a
wall
therefore
,
that
is
,
I
will
come
with
stronger
and
greater
afflictions
,
and
so
keep
them
off
.
Levit.
26.
18.
If
you
will
not
for
all
this
,
saith
God
,
turne
unto
mee
,
I
will
punish
you
seven
times
more
,
and
I
will
breake
the
pride
of
your
power
;
you
thinke
there
is
a
power
in
your
hand
,
and
there
is
pride
in
your
power
,
for
power
raiseth
the
heart
up
to
pride
;
I
will
break
it
,
I
will
never
leave
till
I
have
broke
your
hearts
in
spight
of
you
;
and
you
shall
find
ein
that
Chapter
four
or
five
times
mention
of
seven
times
more
.
This
is
after
the
hedge
,
then
there
cometh
a
wall
.
And
they
shall
not
find
their
paths
.
Hence
,
God
is
able
to
strike
men
with
blindness
that
they
shall
not
see
their
way
.
He
taketh
the
wise
in
their
owne
craft
inesse
,
and
the
counsel
of
the
froward
is
carried
head
long
.
How
hath
God
taken
wise
men
in
their
own
craftinesse
?
&
the
counsell
of
froward
men
,
their
spirits
are
froward
,
because
they
are
crost
,
they
are
vexed
,
&
their
counsell
is
carried
headlong
;
God
takes
away
their
understanding
,
and
doth
baffle
them
in
their
own
counsels
.
A
notable
Text
we
have
in
Psal.
75.
6.
The
stout-hearted
are
spoiled
,
they
have
slept
their
sleep
,
and
none
of
the
men
of
might
have
found
their
hands
.
They
are
cast
into
a
slumber
,
and
know
not
what
in
the
world
to
doe
,
they
know
not
how
to
make
use
of
that
power
they
have
in
their
hands
;
It
followeth
further
in
that
Psalme
,
At
thy
rebuke
O
God
of
Iacob
,
both
the
charet
,
and
horse
are
cast
into
a
dead
sleep
.
A
strange
expression
,
that
a
Charet
should
be
cast
into
a
deepe
sleepe
;
the
meaning
is
,
they
can
no
more
tell
how
to
make
use
of
them
,
then
if
they
all
lay
for
dead
,
or
asleepe
.
Let
us
not
be
afraid
of
the
power
of
adversaries
;
suppose
they
had
power
in
their
hand
,
God
can
strike
them
with
blindnesse
,
&
they
shall
grope
to
find
the
door
,
they
shall
be
baffled
in
their
own
waies
,
they
shall
not
tell
how
to
make
use
of
their
own
power
.
Isa.
29.
14.
Behold
(
saith
God
)
I
will
proceed
to
doe
a
marvailous
worke
,
even
a
marvailous
work
and
a
wonder
:
What
is
it
?
The
wisedome
of
their
wise
men
shall
perish
,
&
the
understanding
of
their
prudent
men
shal
be
hid
:
This
is
a
wonderfull
thing
that
God
will
doe
;
yea
,
and
he
will
mingle
a
perverse
spirit
in
the
midst
of
them
,
so
you
have
it
,
Isa
,
19.
11.
Surely
the
Princes
of
Zoan
are
fooles
,
the
counsell
of
the
wise
counsellours
of
Pha●aoh
is
become
bruiti●
;
and
verse
12.
Where
are
they
?
where
are
thy
wise
men
?
And
againe
verse
13.
The
Princes
of
Zoan
are
become
fooles
,
the
Princes
of
Noph
are
deceived
;
and
verse
14.
The
Lord
hath
mingled
a
perverse
spirit
it
in
the
midst
therof
,
they
have
caused
Egypt
to
erre
in
his
worke
,
as
a
drunken
man
that
staggereth
in
his
vomit
.
Here
is
the
judgement
of
God
upon
Men
,
when
he
list
he
can
blind
them
in
their
way
that
they
shall
erre
in
their
worke
,
and
they
shall
stagger
in
their
own
counsels
and
designes
as
a
drunken
man
in
his
vor●it
,
they
shall
not
finde
their
paths
,
they
shall
not
know
in
the
world
what
to
doe
.
Well
,
Thus
God
dealeth
with
wicked
men
:
But
now
let
us
consider
this
in
reference
to
the
Saints
,
to
Gods
own
people
,
they
shall
not
finde
their
paths
;
then
the
Observation
is
,
It
is
a
good
blindnesse
for
men
not
to
see
the
way
of
sinne
:
It
is
promised
here
in
a
way
of
mercy
,
that
they
shall
not
finde
their
paths
;
this
darkeness
,
it
is
not
the
shadow
of
death
,
but
the
way
of
life
.
It
is
rich
mercy
.
I
have
read
of
one
Maris
,
a
Bishop
of
Calcedon
,
a
blinde
man
,
to
whom
Julius
the
Apostate
giving
some
opproptious
words
,
and
calling
him
blinde
foole
,
because
he
had
rebuked
Julian
for
his
Apostacy
;
the
good
man
answered
thus
,
I
blesse
God
that
I
have
not
my
sight
to
see
such
an
ungracious
face
as
thine
:
So
many
may
blesse
God
for
their
bodily
blindnesse
,
because
,
it
may
be
it
hath
prevented
abundance
of
sinne
that
might
have
beene
let
in
at
the
casements
of
their
eyes
;
But
especially
for
blindnesse
,
not
to
see
the
way
of
sinne
,
if
we
may
call
that
blindnesse
;
It
is
a
mercy
that
God
doth
not
grant
to
all
,
it
is
a
singular
mercy
to
the
Saints
:
For
you
shall
finde
there
are
abundance
of
people
exceedingly
quick-sighted
in
the
way
of
sinne
that
can
finde
the
path
there
,
and
yet
are
exceedingly
blinded
in
the
way
of
God
,
and
cannot
find
the
path
there
:
On
the
other
side
,
that
Saints
are
blinded
in
the
way
of
sinne
,
but
are
quick-sighted
in
the
wayes
of
God
.
How
many
men
are
wise
to
do
evill
,
as
the
Scripture
saith
,
they
are
able
to
see
into
the
depths
of
Satan
,
they
are
profound
to
damn
themselves
,
they
can
finde
out
such
objections
against
the
〈…〉
,
&
answer
such
things
that
are
said
against
〈…〉
devises
&
contrivances
how
to
get
to
their
sinfull
wayes
,
but
when
they
come
to
the
wayes
of
God
,
as
blind
as
Moles
,
they
cannot
see
such
necessity
of
such
strictnesse
,
they
cannot
understand
,
men
of
great
parts
,
great
Rabbies
,
of
great
understanding
otherwise
,
they
have
no
skill
in
the
wayes
of
God
.
I
thank
thee
,
O
Father
Lord
of
heaven
and
earth
(
saith
Christ
)
that
thou
hast
hid
these
things
from
the
wise
and
learned
,
and
hast
revealed
them
unto
babes
:
Whereas
on
the
other
side
,
you
shall
find
that
the
Saints
are
able
when
they
come
to
Gods
waies
,
to
see
farre
into
the
excellency
and
glory
of
them
,
they
have
understanding
there
,
though
they
be
but
weake
otherwise
,
they
can
see
into
the
great
mysteries
of
God
,
Wee
have
not
received
the
spirit
af
the
world
,
wee
cannot
shift
for
our selves
as
the
men
of
the
world
can
,
we
cannot
be
so
cunning
to
contrive
such
plots
,
&
tricks
,
and
devices
for
our
owne
ends
as
the
men
of
the
world
can
,
but
wee
have
received
the
Spirit
of
God
,
we
can
understand
things
there
(
through
Gods
mercy
)
to
eternal
life
.
There
are
many
men
cunning
for
their
own
destruction
,
they
can
find
every
secret
path
of
sin
,
though
sin
be
a
labyrinth
,
they
can
goe
up
and
down
in
it
,
finde
out
ever
by-path
in
that
way
.
When
the
waies
of
God
are
propounded
to
wicked
men
,
there
is
a
mist
before
their
eyes
,
they
cannot
see
,
&
when
the
wayes
of
sin
are
propunded
to
the
Saints
,
God
in
mercy
cafteth
a
mist
before
their
eies
that
they
cannot
see
.
Eccles.
10.
15.
The
foole
knoweth
not
how
to
goe
to
the
City
;
wicked
men
they
know
not
the
path
to
the
Church
of
God
,
to
the
Ordinances
of
God
,
they
talke
much
about
such
and
such
Ordinances
,
and
setting
up
of
Christ
in
the
way
of
his
Ordinances
,
but
they
doe
not
see
the
way
of
it
,
they
know
not
what
the
true
worship
of
God
meaneth
;
No
,
a
foole
doth
not
understand
the
way
to
the
City
of
God
,
he
cannot
finde
out
that
path
.
But
the
Saints
,
though
they
know
not
the
wayes
of
sinne
,
yet
they
can
finde
out
the
paths
of
God
,
they
know
the
way
to
the
City
,
Possidonius
tells
us
a
Austin
,
that
when
there
was
wait
laid
for
his
life
,
thorough
Gods
providence
he
mist
his
way
,
and
so
his
life
was
preserved
,
and
his
enemies
disappointed
.
So
many
times
when
you
are
going
on
in
such
a
way
of
sin
,
perhaps
you
little
thinke
what
danger
there
is
in
it
;
God
in
mercy
therefore
casteth
a
mist
before
your
eies
,
and
you
misse
that
way
and
save
your
lives
.
Ver.
7.
She
shall
follow
after
her
lovers
,
but
she
shall
not
overtake
them
,
&c.
The
Observation
is
,
Untill
God
subdues
the
hearto
himselfe
,
men
will
grow
worse
and
worse
in
their
sinnes
;
yea
,
even
Gods
Elect
ones
to
whom
hee
intendeth
mercy
at
last
,
yet
till
God
commeth
with
his
grace
to
subdue
their
hearts
,
they
may
grow
worse
and
worse
:
they
would
before
goe
after
their
lovers
,
and
now
here
commeth
afflictions
upon
them
,
yet
still
they
will
follow
their
lovers
,
and
that
with
more
eagernesse
of
affection
,
and
with
more
violence
then
before
.
Afflictions
in
themselves
are
part
of
the
curse
of
God
,
and
there
is
no
healing
vertue
in
them
,
but
an
inraging
quality
to
stir
up
sinne
,
till
God
sanctifie
them
by
his
grace
,
&
God
may
suspend
for
a
time
the
sanctifying
worke
of
his
grace
to
those
he
intended
good
to
at
last
.
Isa
,
51.
20.
The
Text
speakes
of
some
whose
afflictions
were
not
sanctified
,
That
they
lye
as
a
wild
bull
in
a
net
in
the
streets
,
and
they
were
full
of
the
fury
of
the
Lord
;
They
were
full
of
the
fury
of
the
Lord
,
and
yet
lay
like
a
wild
Bull
in
a
net
,
in
a
raging
manner
.
This
distemper
of
heart
proceeds
from
two
grounds
.
1.
When
outward
comforts
are
taken
away
by
affliction
,
the
sinner
having
no
comfort
in
God
,
he
knows
not
where
to
have
comfort
but
in
his
sin
,
if
conscience
be
not
strong
enough
to
keep
from
it
,
he
runs
madly
upon
it
.
2.
Because
he
thinks
that
others
looke
upon
him
as
one
opposed
by
God
for
his
sin
,
therefore
that
he
may
declare
to
all
the
world
that
he
is
not
daunted
at
all
,
nor
that
he
hath
no
misgiving
thoughts
,
(
though
perhaps
hee
hath
nipping
gripes
within
)
yet
he
will
put
a
good
face
upon
it
,
and
follow
his
wayes
more
eagerly
then
formerly
.
A
second
observations
;
She
shall
follow
,
but
she
shall
not
overtake
,
A
man
may
follow
after
the
devises
of
his
owne
heart
,
But
further
,
Disappointment
in
the
way
of
sinne
is
a
great
mercy
.
As
satisfaction
in
sin
is
a
judgement
of
God
,
and
a
fearfull
judgement
,
so
disappointment
in
sin
is
a
mercy
and
a
great
mercy
,
Prov.
14.
14.
there
you
shall
find
,
That
the
back-slyder
in
heart
shall
be
filled
with
his
own
wayes
:
A
dreadfull
threatning
to
back-slyders
and
apostates
;
when
God
hath
no
intention
of
love
and
mercy
for
backsliders
,
God
will
give
them
their
owne
devices
,
they
shall
have
their
fill
in
their
owne
wayes
;
you
would
have
such
a
lust
,
you
shall
have
it
,
you
shall
be
satisfied
to
the
full
,
and
blesse
your selves
in
your
owne
wayes
.
This
is
the
judgment
of
God
upon
backsliders
:
but
for
the
Saints
,
when
they
would
have
such
a
way
of
sin
,
God
will
disappoint
them
,
they
shall
not
have
it
.
We
account
it
ordinarily
very
grievous
to
be
disappointed
of
any
thing
,
and
many
times
I
have
had
this
meditation
upon
it
;
What
,
doth
it
trouble
the
hearts
of
men
to
be
disappointed
almost
in
any
thing
?
Oh
what
a
dreadfull
vexation
and
horror
will
it
be
for
a
man
to
see
himself
disappointed
of
his
half
hopes
!
Remember
when
you
are
troubled
at
any
disappointment
,
what
will
be
the
terrour
then
and
anguish
of
spirit
if
it
should
prove
that
any
of
you
should
be
disappointed
of
your
hopes
for
eternity
!
But
those
whom
God
doth
often
disappoint
in
the
way
of
sin
,
they
may
have
hope
that
God
will
deliver
them
from
that
great
disappointment
.
And
againe
yet
further
,
Shee
would
have
her
Idols
,
but
God
will
take
them
away
,
shee
shall
not
have
them
saith
God
,
though
shee
follow
after
them
,
and
have
a
great
mind
to
them
,
yet
they
shal
not
overtake
them
.
God
will
remove
them
from
their
Idols
,
or
their
Idols
from
them
,
(
that
is
the
meaning
)
they
should
not
come
to
their
Dan
or
Bethel
,
they
should
either
be
removed
far
enough
from
their
calves
,
or
the
calves
from
them
.
Thus
it
should
be
with
Governours
,
Deut.
7.
25.
Thou
shalt
not
desire
the
silver
or
gold
that
is
on
them
,
nor
take
it
unto
thee
,
lest
thou
be
snared
therein
,
but
thou
shalt
utterly
destroy
it
,
and
thou
shalt
utterly
abhor
it
,
for
it
is
a
cursed
thing
.
You
shall
not
look
upon
the
bravery
of
the
worke
of
their
Idols
,
and
upon
the
great
cost
that
is
bestowed
upon
them
,
and
therefore
spare
them
because
of
that
,
oh
no
,
but
take
them
away
,
that
men
may
not
be
insnared
by
them
;
So
God
will
do
.
Further
in
the
fifth
place
,
They
shall
follow
after
their
lovers
,
but
shall
not
overtake
them
.
Idolaters
hearts
are
after
their
Idols
when
they
cannot
get
them
.
But
now
if
thou
canst
not
have
the
beauty
of
an
ordinance
,
if
thou
keepest
thy
heart
in
a
burning
desire
after
it
in
the
use
of
all
means
for
the
attaining
it
,
know
then
,
that
the
want
of
an
ordinance
is
an
ordinance
to
thee
.
You
shall
finde
in
the
English
Chronicle
of
Edward
the
first
,
that
he
had
a
mighty
desire
to
goe
to
the
holy
land
,
and
because
he
could
not
goe
thither
,
he
gave
charge
to
his
sonne
upon
his
death-bed
that
he
should
carry
his
heart
thither
,
and
he
appointed
32000.
pound
to
defray
the
charges
of
carrying
his
heart
to
the
holy
land
,
out
of
a
superstitious
respect
he
had
to
that
place
,
though
hee
could
not
attaine
it
his
heart
should
.
Thus
should
our
hearts
worke
after
Ordinances
.
And
now
we
come
to
the
close
,
and
that
is
the
blessed
fruit
of
all
this
,
she
shall
follow
after
her
lovers
,
but
she
shall
not
overtake
them
,
and
shee
shall
seeke
them
,
but
she
shall
not
finde
them
.
What
followeth
after
all
this
?
Now
commeth
in
the
close
of
mercy
,
for
saith
the
Text
,
Then
shall
shee
say
,
I
will
goe
and
returne
to
my
first
husband
,
for
then
was
it
better
with
me
then
now
.
Now
they
shall
returne
,
at
length
they
shall
bethinke
themselves
.
Hence
we
have
likewise
many
sweet
and
excellent
Observations
.
As
First
,
They
keepe
a
rigling
,
and
a
stirre
,
and
a
shifting
up
and
downe
to
provide
for
themselves
,
yea
but
they
could
finde
no
rest
in
what
they
did
,
but
as
a
poor
prisoner
that
is
shakled
keeps
a
stir
with
his
chaines
,
but
instead
of
getting
any
freedom
he
galls
his
legs
:
but
when
the
poor
soul
after
all
shiftings
,
and
turnings
,
and
vexings
,
comes
to
thinke
of
returning
to
the
Lord
,
and
of
humbling
and
repenting
it selfe
before
him
,
now
it
findes
rest
.
Returne
to
thy
rest
,
O
my
so●le
;
so
the
words
are
.
Remember
after
all
your
afflictions
here
is
your
rest
in
returning
to
the
Lord
.
Secondly
,
Then
they
shall
say
,
that
is
when
they
are
so
stopped
in
their
way
that
they
cannot
tell
in
the
world
what
to
do
,
when
they
are
hedged
,
and
walled
,
and
cannot
overtake
their
lovers
,
then
they
shall
returne
to
the
Lord
.
Hence
the
Observation
is
,
so
long
as
men
can
have
any
thing
in
their
sinfull
way
to
satisfie
themselves
withall
,
they
will
not
returne
to
God
:
There
is
that
perversnesse
of
spirit
in
men
:
Onely
when
men
are
stopped
in
the
way
o●
sinne
,
that
they
can
have
no
satisfaction
nor
no
hope
,
then
they
begin
to
think
of
returning
to
God
.
This
is
the
vilenesse
of
the
spirits
of
men
,
they
never
or
very
rarely
will
come
off
to
God
till
then
.
As
the
Prodigall
,
what
shift
did
he
make
?
hee
goes
to
the
farmer
,
to
the
swine
,
to
the
huskes
to
fill
his
belly
,
and
it
is
likely
if
he
had
had
his
belly
full
of
them
he
would
never
have
thought
of
going
to
his
father
,
but
when
he
came
to
the
huskes
and
could
not
tell
how
to
fill
his
belly
there
,
when
he
was
in
a
desperate
estate
,
then
he
beginneth
to
thinke
of
returning
to
his
father
.
So
you
have
it
Isa
,
57.
10.
Yet
saidest
thou
not
,
where
is
no
hope
,
thou
hast
found
the
life
of
thy
hands
,
therefore
thou
wast
not
grieved
;
thou
wast
not
brought
to
such
a
desperate
stand
as
to
say
the
is
no
hope
,
that
noteth
that
till
men
be
brought
to
such
a
stand
that
they
can
say
,
certainly
there
is
no
hope
or
helpe
this
way
,
they
will
seldome
thinke
of
returning
to
God
.
But
you
will
say
,
will
ever
God
accept
of
such
a
one
?
Marke
the
next
observation
;
returning
to
God
,
if
it
be
in
truth
,
though
it
be
thus
after
wee
have
sought
out
for
all
other
helpes
,
yet
God
is
willing
to
accept
of
it
.
This
is
an
observation
full
of
comfort
,
the
Lord
grant
it
may
not
be
abused
,
but
it
is
the
word
of
the
Lord
,
and
it
is
a
certaine
truth
,
that
returning
after
men
have
sought
other
meanes
,
and
can
finde
no
help
,
though
they
are
driven
to
it
by
afflictions
,
yet
it
may
be
accepted
by
God
.
It
is
true
,
man
will
not
accept
upon
these
termes
,
but
the
thoughts
of
God
are
as
sarre
above
the
thoughts
of
men
as
the
heaven
is
above
the
earth
.
It
is
true
indeed
some
time
God
will
not
,
nay
God
threatneth
Pro.
1.
28.
though
they
call
upon
him
he
will
not
answer
,
though
they
see●e
him
early
,
yet
shall
not
finde
him
.
God
is
not
thus
gracious
to
all
,
therefore
you
must
not
presume
upon
it
:
God
some
time
at
the
very
first
affliction
hardneth
his
heart
against
men
,
that
he
will
never
regard
them
more
,
for
his
mercy
is
his
owne
;
but
those
that
are
in
covenant
with
him
,
though
they
come
to
him
upon
such
termes
,
yet
they
may
be
accepted
of
him
;
therefore
take
this
trueth
for
helping
of
you
against
this
fore
temptation
,
when
you
are
in
affliction
,
which
will
be
apt
to
come
in
,
Oh
I
cry
to
God
now
in
my
affliction
,
I
should
have
done
it
before
,
surely
God
will
not
heare
me
now
.
This
may
be
a
temptation
;
I
confesse
I
cannot
speake
in
this
point
without
a
trembling
heart
lest
it
be
abused
,
but
the
Text
presents
it
fairely
to
you
,
and
you
must
have
the
minde
of
God
made
known
unto
you
though
others
abuse
it
,
Psal.
88.
9.
Mine
eye
mourneth
by
reason
of
affliction
,
Lord
I
have
called
daily
upon
thee
:
This
is
spoken
of
Heman
,
and
God
did
accept
of
him
as
it
is
apparrent
in
the
Psalm
,
yet
he
cryed
by
reason
of
affliction
;
and
Psal.
120.
1.
In
my
distresse
I
cryed
unto
the
Lord
and
he
heard
me
;
though
it
were
in
my
distresse
,
yet
the
Lord
heard
me
.
Onely
take
this
one
note
about
it
,
It
is
true
,
Though
our
being
stopped
in
all
other
wayes
may
make
us
cry
to
God
,
and
God
may
heare
us
,
but
when
God
doth
hear
us
,
he
works
more
then
crying
out
by
reason
of
that
affliction
;
though
at
first
our
affliction
be
the
thing
that
carryeth
ns
unto
God
,
yet
before
God
hath
done
withus
,
and
manifest
and
any
acceptance
of
us
,
hee
workes
our
hearts
to
higher
aymes
then
deliverance
from
our
affliction
.
Againe
further
,
I
will
goe
and
returne
.
A
heart
effectually
wrought
upon
by
God
is
a
resolute
heart
to
returne
to
God
.
As
they
were
resolute
in
their
way
of
Idolatry
,
I
will
follow
after
my
lovers
;
so
their
hearts
being
converted
,
they
shall
be
as
resolute
in
Gods
wayes
,
she
shall
say
,
I
will
returne
to
my
first
husband
.
When
God
will
worke
upon
the
heart
to
purpose
,
he
causeth
strong
arguments
to
fasten
upon
the
spirit
,
and
nothing
shal
hinder
it
,
no
not
father
,
nor
mother
,
nor
the
dearest
friend
.
Perhaps
the
Lord
beginneth
to
worke
upon
the
child
,
and
the
father
scornes
him
,
and
the
mother
perhaps
saith
,
What
shall
we
have
of
you
now
?
a
Puritane
?
This
grieveth
the
spirit
of
the
child
,
yet
there
are
such
strong
arguments
fastned
by
God
upon
his
heart
,
that
it
carryeth
him
thorough
,
he
is
resolute
in
his
way
,
he
will
returne
.
Further
,
Those
who
have
ever
found
the
sweetnesse
of
Christ
in
their
hearts
,
have
yet
something
remaining
,
that
though
they
should
be
apostates
,
will
at
length
draw
them
to
him
.
Christ
hath
such
hold
upon
their
hearts
as
at
one
time
or
other
he
will
get
them
in
again
,
there
will
be
some
sparkes
under
those
embers
that
will
flame
and
draw
the
soule
to
returne
againe
to
Christ
.
Therefore
if
any
of
you
ever
had
any
friends
in
whom
you
were
verily
perswaded
there
was
a
true
work
of
grace
,
though
they
be
exceedingly
apostatized
from
Christ
,
do
not
give
over
your
hope
,
for
if
ever
there
were
any
true
tast
of
the
sweetnesse
that
is
in
Christ
,
Christ
hath
such
a
hold
upon
their
hearts
,
that
he
will
bring
them
in
again
one
time
or
other
.
Further
,
I
will
return
to
my
first
husband
,
for
them
was
it
better
with
me
.
There
is
nothing
gotten
by
departing
from
Christ
.
What
fruit
have
you
in
those
things
,
whereof
you
are
now
ashamed
?
I
the
Lord
(
saith
God
,
Isa
,
48
17.
)
teach
to
profit
;
sinne
doth
not
teach
to
profit
,
you
can
never
get
good
by
that
,
but
the
Lord
teacheth
to
profit
.
It
may
be
you
may
think
to
gaine
something
by
departing
from
Christ
,
What
is
the
hope
of
the
hypocri●e
,
though
he
hath
gained
,
when
God
taketh
away
his
soul
?
Perhaps
a
hypocrite
that
is
departed
from
God
,
a
back-flider
,
that
was
forward
before
in
the
way
of
godlinesse
,
and
now
like
Dema●
he
hath
forsaken
those
wayes
and
cleaved
to
the
world
,
he
thinkes
he
hath
gained
,
and
perhaps
is
grown
richer
,
and
liveth
braver
then
before
,
yet
what
hope
hath
this
back-slyder
,
this
hypocrite
,
when
God
taketh
away
his
soul
?
then
he
will
see
that
he
hath
gotten
nothing
.
As
it
is
said
of
the
Idolater
,
Isay
,
44.
20
,
A
deceived
heart
hath
turned
him
aside
,
he
feeds
upon
ashes
,
that
he
cannot
deliver
his
soul
,
nor
say
,
Is
there
not
a
lye
in
my
right
hand
?
What
shall
there
be
more
in
a
lust
then
in
the
blessed
God
?
then
in
JESUS
CHRIST
who
is
the
glory
of
Heaven
,
the
delight
of
Angels
,
the
satisfaction
of
the
Father
himselfe
?
Can
a
lust
put
thee
into
a
better
condition
then
Christ
,
who
hath
all
fulnesse
to
satisfie
the
soul
of
God
himself
?
certainly
it
cannot
be
.
Againe
,
I
will
goe
and
return
to
my
first
husband
,
for
then
it
was
better
with
mee
then
now
.
As
if
the
Church
should
say
,
I
confesse
I
have
plaid
the
foole
,
I
have
done
shamefully
,
I
have
loft
by
departing
from
Christ
,
it
was
better
farre
then
it
is
now
.
Ier.
3.
25.
We
lie
downe
in
our
shame
,
and
our
confusion
covereth
us
,
for
wee
have
sinned
against
the
Lord
our
God
,
saith
the
Church
there
;
so
it
should
be
with
all
that
come
in
to
return
to
Christ
,
they
must
lie
downe
in
their
shame
.
This
I
note
as
very
seasonable
in
these
times
,
we
have
many
now
who
not
long
since
have
been
very
vile
apostates
,
they
have
gone
with
the
times
,
they
saw
preferment
went
such
a
way
,
and
their
hearts
went
that
way
;
Now
they
see
they
cannot
have
preferment
in
that
way
they
went
,
and
God
of
his
mercy
hath
changed
the
times
,
they
will
bee
Converts
:
Wee
have
in
England
many
parliamentary
Converts
,
but
such
as
wee
are
not
to
confide
in
.
Why
should
wee
not
confide
in
them
?
To
that
I
answer
,
Calcate
,
Calcate
insipidum
salem
,
tread
upon
me
unsavory
salt
,
I
confesse
I
have
made
my selfe
unsavory
salt
by
departing
from
the
Truth
,
let
all
tread
upon
me
.
This
was
a
signe
of
true
returning
when
this
went
before
,
we
have
done
foolishly
,
it
was
better
with
us
then
now
.
Againe
,
I
will
goe
and
returne
,
for
it
was
better
with
mee
then
it
is
now
:
Hence
,
Though
acknowledgement
must
goe
before
,
But
the
chiefe
point
of
all
is
behind
,
Rev.
2.
5.
Remember
whence
thou
art
falne
,
and
repent
.
Thou
wert
in
a
better
condition
once
then
now
thou
art
,
oh
come
in
and
return
,
and
that
thou
maist
returne
,
remember
whence
thou
art
falne
.
I
will
give
but
a
little
glimpse
of
what
might
be
said
in
this
point
more
largely
.
The
reasonings
of
the
heart
in
the
sight
of
this
may
briefely
bee
hinted
thus
:
Heretofore
I
was
able
through
Gods
mercy
to
look
upon
the
face
of
God
with
joy
.
Oh
it
was
better
with
me
then
it
is
now
.
Before
this
my
apostasie
I
had
free
accesse
to
the
Throne
of
Gods
grace
,
I
could
come
with
humble
and
holy
boldnesse
unto
God
,
and
poure
out
my
soule
before
him
,
such
a
chamber
,
such
a
closet
can
witnesse
it
:
But
now
I
have
no
heart
to
pray
,
yea
I
must
be
haled
to
it
,
meerely
conscience
pulleth
me
to
it
;
yea
every
time
I
goe
by
that
very
closet
where
I
was
wont
to
have
that
accesse
to
the
throne
of
grace
,
it
strikes
a
terrour
to
my
heart
;
I
can
never
come
into
Gods
presence
but
it
is
out
of
slavish
feare
.
Oh
,
it
was
better
with
me
then
,
then
it
is
now
.
Before
,
Oh
the
sweet
communion
my
soule
enjoyed
with
Jesus
Christ
!
one
dayes
communion
with
him
,
how
much
better
was
it
then
the
enjoyment
of
all
the
world
!
But
now
Jesus
Christ
is
a
stranger
to
mee
,
and
I
a
stranger
to
him
.
Before
,
oh
those
sweet
enlargements
that
my
soule
had
in
the
ordinances
of
God!
when
I
came
to
the
word
,
my
soule
was
refreshed
,
was
warmed
,
my
heart
was
inlightned
;
when
I
came
to
the
Sacrament
,
oh
the
sweetness
that
was
there
!
and
to
prayer
with
the
people
of
God
,
it
was
even
a
heaven
upon
earth
unto
me
:
but
it
is
otherwise
now
,
the
Ordinances
of
God
are
dead
and
empty
things
to
me
.
Oh
it
was
better
with
mee
then
,
then
it
is
now
.
Before
,
oh
the
gracious
visitations
of
Gods
Spirit
that
I
was
wont
to
have
!
Yea
,
when
I
awaked
in
the
night
season
,
oh
the
glimpses
of
Gods
face
that
were
upon
my
soule
!
what
quicknings
,
and
refreshings
,
and
inlivenings
did
I
finde
in
them
!
I
would
give
a
world
for
one
nights
comfort
I
sometimes
have
had
by
the
visitations
of
Gods
Spirit
,
but
now
they
are
gone
.
Oh
it
was
better
then
,
then
it
is
now
.
Before
,
oh
what
peace
of
conscience
had
I
within
!
whatsoever
the
world
said
,
though
they
rayled
and
accused
,
yet
my
conscience
spake
peace
to
me
,
and
was
a
thousand
witnesses
for
me
:
but
now
I
have
a
grating
conscience
within
me
,
oh
the
black
bosome
that
is
in
me
,
it
flieth
in
my
face
every
day
,
after
I
come
from
such
and
such
company
;
I
could
come
before
from
the
society
of
the
Saints
,
and
my
conscience
smiled
upon
me
:
Now
I
go
to
wicked
company
,
and
when
I
come
home
,
and
in
the
night
,
Oh
the
gnawings
of
that
worm
!
it
was
better
with
me
then
,
then
it
is
now
.
Before
,
the
graces
of
Gods
Spirit
,
how
were
they
sparkling
in
me
,
active
and
lively
!
I
could
exercise
faith
,
humility
,
patience
,
and
the
like
:
Now
I
am
as
one
bereft
of
all
,
unfit
for
any
thing
,
even
as
a
dead
logg
.
Before
God
made
use
of
me
and
imployed
me
in
honorable
services
,
now
I
am
unfit
for
any
service
at
all
.
Oh
,
it
was
better
with
me
then
,
then
it
is
now
.
Before
I
could
take
hold
upon
promises
,
I
could
claim
them
as
mine
own
,
I
could
looke
up
to
all
those
blessed
,
sweet
promises
that
God
had
made
in
his
word
,
and
look
upon
them
as
mine
inheritance
.
But
now
alas
the
promises
are
very
little
to
me
:
before
I
could
look
upon
the
face
of
all
troubles
,
and
the
face
of
death
,
I
could
look
upon
them
with
joy
,
but
now
the
thought
of
affliction
and
of
death
,
God
knows
how
terrible
they
are
to
me
.
It
was
better
with
me
then
,
then
it
is
now
.
Before
in
all
creatures
I
could
enjoy
God
,
I
tasted
the
sweetnesse
and
love
of
God
,
even
in
my
meat
and
drinke
:
I
could
sit
with
my
wife
and
children
,
and
see
God
in
them
,
and
looke
upon
the
mercies
of
God
through
them
as
a
fruit
of
the
Covenant
of
grace
;
Oh
how
sweet
was
it
with
mee
then
!
But
now
the
creature
is
an
empty
thing
unto
mee
,
whether
it
come
in
love
or
hatred
I
do
not
know
.
It
was
better
with
me
before
then
now
.
Before
I
was
under
the
protection
of
God
where
ever
I
went
,
but
now
I
do
not
know
what
danger
and
miseries
I
am
subject
unto
daily
,
what
may
befall
me
before
night
.
God
only
knows
.
Before
the
Saints
rejoyced
with
mee
in
my
company
and
communion
,
now
every
one
is
shy
of
me
.
Before
I
was
going
on
in
the
wayes
of
life
,
now
these
wayes
I
am
in
,
God
knows
,
and
my
conscience
tels
me
are
wayes
of
death
.
It
was
better
with
me
then
,
then
it
is
now
.
Now
then
put
all
these
together
,
as
I
make
no
question
these
thoughts
are
the
thoughts
of
many
Apostates
;
if
wee
knew
all
that
were
in
their
hearts
,
we
should
find
such
thoughts
as
these
.
As
the
Prodigall
,
when
hee
was
feeding
upon
the
husks
,
he
began
to
bethink
himselfe
;
What
,
is
not
there
food
enough
in
my
Fathers
house
?
every
servant
there
hath
food
enough
,
and
here
I
am
ready
to
starve
,
I
feed
upon
huskes
,
when
there
is
bread
enough
in
my
Fathers
house
;
So
may
many
Apostates
say
,
Alas
!
before
I
had
s●eetnesse
enough
,
and
was
satisfied
with
those
abundance
of
pleasures
that
were
in
the
house
of
God
,
in
his
Word
and
Ordinances
,
now
I
feed
upon
husks
,
and
amongst
swine
,
Oh
that
it
were
with
me
as
it
was
before
!
As
Job
speaks
in
another
case
concerning
his
afflictions
,
Iob
29.
3.
Oh
that
it
were
with
me
as
in
mo●eths
past
,
as
in
the
dayes
when
God
preserved
me
,
when
this
candle
shined
upon
my
head
,
and
when
by
his
light
I
walked
through
darknesse
.
Before
I
had
some
afflictions
,
but
I
could
walk
through
all
afflictions
by
that
light
which
I
had
from
God
;
Oh
that
it
were
with
me
now
as
it
was
then
,
as
in
the
dayes
of
my
youth
,
when
the
secret
of
God
was
upon
my
tabernacle
,
when
the
Almighty
was
yet
with
me
!
It
may
be
said
of
many
Apostates
,
as
Lam.
4.
8.
They
were
once
as
polished
Sap●irs
,
but
now
they
are
become
as
blacke
as
a
coale
.
But
●h
that
you
had
hearts
to
say
,
let
me
return
,
let
me
returne
,
because
it
was
otherwise
with
mee
heretofore
then
it
is
now
!
Oh
that
this
day
there
might
an
Angel
meet
thee
,
as
he
met
with
Hagar
when
shee
fled
from
Sarah
▪
the
Angel
sad
to
her
,
Hagar
,
Sarahs
maid
,
whence
comest
thou
,
&
whether
wilt
thou
goe
?
So
I
say
,
oh
Apostate
,
whence
commest
thou
,
and
whither
wilt
thou
goe
?
Marke
,
Hagar
,
Sarahs
maid
,
whence
comest
thou
?
Dost
thou
come
from
Sarah
?
from
Abrahams
family
where
God
is
worshipped
?
where
the
Church
of
God
is
?
and
whither
goest
thou
?
canst
thou
be
any
where
so
well
as
there
?
So
I
say
to
thee
,
Thou
who
wert
a
forward
professor
before
,
Whence
comest
thou
?
Dost
thou
come
from
such
Ordinances
,
from
such
communion
with
the
Saints
?
There
followeth
yet
another
Observation
,
Seeing
there
is
so
much
grief
and
shame
in
complaining
of
our
apostatizing
when
ever
God
awakeneth
us
,
it
should
teach
all
that
are
not
yet
Apostates
to
take
heed
what
they
doe
,
that
they
may
never
bring
themselves
into
such
a
condition
that
they
may
not
be
forced
to
complaine
.
Oh
it
was
better
before
then
it
is
now
.
It
is
a
note
of
Caution
to
you
who
are
through
Gods
mercy
in
his
way
,
you
are
now
well
,
know
when
you
are
well
,
and
keep
you
well
.
And
you
young
ones
who
are
beginning
to
give
up
your
names
to
God
,
take
heed
you
do
not
decline
from
what
now
you
doe
,
that
you
doe
not
apostarize
and
fall
off
from
God
afterward
,
lest
this
be
your
condition
that
you
shall
be
brought
to
at
best
,
for
this
is
at
best
,
thus
to
lament
the
change
of
your
condition
,
perhaps
you
shall
goe
on
,
and
God
will
never
cause
you
to
see
your
shame
and
folly
,
till
you
be
eternally
undone
;
but
at
best
you
must
be
brought
to
this
shame
and
confusion
of
face
,
to
acknowledg
how
much
better
it
was
with
you
before
then
now
;
how
much
better
was
it
when
I
lived
in
such
a
family
,
under
such
a
Master
,
in
such
a
Towne
,
Oh
it
was
better
then
with
me
then
it
is
now
!
Oh
the
precious
days
that
once
I
had
when
I
was
a
young
one
,
those
dayes
are
gone
,
and
wheth●r
ever
they
will
come
again
,
God
knows
.
Yet
further
,
when
the
judgement
passeth
on
Gods
side
,
that
it
was
better
before
then
now
,
then
the
soul
is
in
a
hopefull
way
.
So
long
as
the
judgment
holdeth
for
God
and
his
wayes
,
though
thou
beest
an
Apostate
,
though
perhaps
thy
heart
be
drawn
aside
from
God
,
and
thy
affections
be
unruly
,
thou
art
not
in
a
desperate
condition
,
there
is
hope
of
thee
.
There
are
two
sorts
of
Apostates
.
There
are
some
Apostates
,
who
though
they
are
so
through
the
unrulinesse
of
their
affections
,
and
the
strength
of
temptation
,
yet
they
keep
their
judgements
for
Gods
wayes
,
and
acknowledge
Gods
people
to
be
best
,
and
his
Ordinances
to
be
best
,
and
themselves
in
the
danger
.
But
now
there
are
some
Apostates
,
who
do
so
fall
off
from
God
and
his
wayes
,
that
they
begin
in
their
very
judgements
to
thinke
that
those
wayes
they
profest
before
were
but
fancies
,
and
that
the
people
of
God
are
but
a
company
of
humerous
people
,
and
blesse
themselves
in
their
owne
wayes
,
and
think
that
they
are
better
now
then
they
were
before
:
oh
this
is
a
hideous
thing
.
If
thy
judgement
be
once
taken
,
that
thou
thinkest
the
wayes
of
sinn
to
be
better
then
those
wayes
of
God
that
before
thou
professedst
,
then
Lord
have
mercy
upon
thee
,
thou
art
a
gone
man
,
wee
doe
not
know
that
God
will
doe
with
thee
,
but
in
the
judgement
of
man
thou
art
even
a
gone
man
.
I
remember
Latimer
in
a
Sermon
before
King
Edward
hath
this
passage
.
I
have
known
(
saith
he
)
many
Apostates
,
but
I
never
knew
any
more
then
one
that
proved
a
scorner
,
and
yet
returned
again
.
Take
heed
therefore
,
saith
he
,
of
apostasie
.
Though
a
man
may
fall
off
from
God
,
and
possibly
return
;
but
yet
if
he
fall
off
,
so
that
his
judgement
is
taken
that
he
is
become
a
scorner
,
that
is
a
wofull
condition
,
such
a
one
scarce
ever
returneth
.
Many
such
Apostates
you
have
in
England
,
&
I
would
challenge
you
all
to
give
me
one
example
of
any
one
that
ever
returned
again
that
so
fell
.
I
know
many
scorners
are
converted
,
but
they
that
have
beene
forward
in
professing
,
and
then
fall
off
,
and
prove
scorners
,
where
have
you
any
of
them
come
in
?
You
have
a
notable
place
for
this
,
Levit.
13.
44.
there
you
shall
finde
when
the
Priest
shall
come
and
see
a
man
that
hath
got
the
leprosie
in
his
head
,
the
Priest
shall
pronounce
him
utterly
uncleane
,
for
the
plague
saith
the
Text
,
is
in
the
head
.
You
shall
observe
in
all
the
Chapter
,
when
the
Priest
found
uncleannesse
in
any
other
thing
,
he
was
to
pronounce
it
unclean
,
but
if
the
leprosie
be
in
the
head
,
he
shall
pronounce
the
party
utterly
uncleane
,
for
the
plague
is
in
the
head
,
there
is
not
that
utter
uncleannesse
any
where
as
when
the
plague
is
in
the
head
,
So
I
may
say
here
,
when
a
man
falleth
off
from
the
wayes
of
God
by
some
strong
temptation
or
unruly
affection
,
this
man
is
uncleane
,
verily
he
is
uncleane
;
but
when
it
commeth
to
the
head
,
that
his
judgement
is
against
the
wayes
of
God
,
and
so
commeth
to
contemne
them
and
those
that
follow
them
,
and
to
thinke
his
own
wayes
better
,
this
man
is
utterly
unclean
,
for
the
plague
is
in
his
head
,
The
Lord
deliver
you
from
that
plague
.
The
Sixth
Lecture
.
HOSEA
2.
7.
8.
For
then
it
was
better
with
me
then
it
is
now
.
For
she
did
not
k●ow
that
I
gave
her
corne
,
and
wine
,
and
oyle
,
and
multiplyed
her
silve●
,
and
gold
,
which
they
prepared
for
Baal
,
&c.
THere
remaines
onely
one
Observation
from
the
7.
ver.
and
the
taking
a
hint
of
a
meditation
from
thence
concerning
our
present
times
,
Upon
returne
unto
God
,
Apostates
may
have
hope
of
attaining
their
former
condition
;
to
be
as
well
as
ever
they
were
,
I
will
return
to
my
first
husband
,
for
then
was
it
better
with
me
then
now
,
by
returning
,
I
hope
to
recover
to
be
as
I
was
then
,
that
is
the
meaning
.
In
this
,
Gods
goodnesse
goeth
beyond
mans
abundantly
,
Ier.
3.
1.
Will
a
man
,
when
his
wife
hath
committed
adultery
and
he
hath
put
her
away
,
will
he
return
to
her
again
?
But
thou
hast
played
the
harlot
with
many
lovers
,
yet
return
againe
to
me
saith
the
Lord
:
Hence
ver.
22.
the
Holy
Ghost
exhorteth
to
return
upon
this
very
ground
,
Returne
ye
back-sliding
children
,
and
I
will
heale
your
back-slidings
.
Is
there
any
back-sliding
soul
before
the
Lord
?
God
now
offereth
to
heale
thy
back-slidings
,
thou
knowest
that
it
is
not
with
thee
now
as
heretofore
it
hath
been
,
loe
God
tendereth
his
grace
to
thee
that
thou
maiest
be
in
as
good
a
condition
as
ever
;
O
that
thou
wouldest
give
the
answer
of
the
Church
there
,
Behold
we
come
unto
thee
,
for
thou
art
the
Lord
our
God
;
truly
in
vaine
is
Salvation
hoped
for
from
the
hils
,
or
from
the
multitude
of
the
mountain
truely
in
the
Lord
our
God
is
the
salvation
of
Israel
.
It
is
true
,
God
might
justly
satisfie
thee
in
those
present
wayes
of
Apostacy
wherein
thou
art
,
as
sometimes
he
doth
Apostates
,
The
back-slider
in
heart
shall
be
filled
with
his
own
wayes
,
he
shall
have
enough
of
them
,
and
Pro.
1.
31.
They
shall
eate
the
fruit
of
their
own
way
,
and
be
filled
with
their
own
devicss
.
But
behold
wisedom
it selfe
calleth
thee
now
to
returne
again
,
and
makes
this
faire
promise
,
Pro.
1.
23.
Turne
ye
at
my
reproofe
,
behold
I
will
poure
out
my
spirit
unto
you
.
There
is
not
onely
a
possibility
of
being
received
into
thy
former
condition
,
poure
forth
his
spirit
unto
thee
,
yea
and
there
would
be
triumph
in
heaven
upon
thy
returning
.
But
let
me
say
thus
much
to
thee
,
though
there
be
a
possibility
of
comming
again
into
as
good
a
condition
as
thou
wast
in
afore
,
yet
first
there
had
need
be
a
mighty
work
of
Gods
Spirit
to
raise
thy
heart
to
beleeve
this
.
It
is
not
an
easie
thing
for
one
who
hath
that
fearfull
sin
of
Apostacy
setled
upon
him
by
God
to
beleeve
that
ever
God
should
receive
him
and
returne
in
the
wayes
of
mercy
and
comfort
as
before
.
Yea
second
,
Though
there
be
a
possibility
to
be
recovered
to
mercy
,
yet
you
must
be
contented
to
be
in
a
meaner
condition
if
God
shall
please
,
you
must
come
unto
God
with
such
a
disposition
as
to
be
content
to
be
in
the
lowest
condition
that
can
be
,
onely
that
thou
mayest
have
mercy
at
the
last
,
as
the
Prodigall
,
Let
me
be
(
saith
he
)
but
as
one
of
thy
hired
servants
.
And
know
lastly
,
that
if
you
doe
not
return
upon
his
gracious
offer
,
God
may
give
thee
up
for
ever
,
take
thy
fill
and
there
is
an
end
of
thee
;
He
that
will
be
filthy
,
let
him
be
filthy
still
.
Yet
further
,
this
expression
doth
strongly
present
occasion
to
digresse
a
little
in
the
comparing
our
present
times
with
former
times
,
to
examine
whether
wee
can
say
,
it
was
better
with
us
heretofore
then
it
is
now
?
In
these
dayes
there
is
much
comparing
our
present
times
with
times
past
,
and
divers
judgements
there
are
about
present
times
,
some
complayning
and
crying
out
of
the
hazards
and
dangers
wee
are
in
,
in
these
present
times
,
much
better
was
it
heretofore
say
they
then
it
is
now
.
To
such
as
these
let
me
say
,
first
as
the
holy
Ghost
saith
,
Eccles.
7.
10.
Say
not
thou
,
what
is
the
cause
the
former
dayes
were
better
then
these
?
thou
dost
uot
enquire
wisely
concerning
this
thing
.
Certainly
,
those
people
who
make
such
grievous
complaints
of
present
times
,
comparing
them
with
times
past
,
doe
not
wisely
enquire
after
this
thing
.
It
is
true
,
there
are
many
sad
things
for
the
present
amongst
us
,
things
that
our
hearts
have
cause
to
bleed
for
,
such
mis-understanding
betweene
King
and
Parliament
,
some
blood
shed
already
,
and
danger
of
shedding
much
more
;
yet
perhaps
if
we
enquire
wisely
concerning
this
thing
,
we
shall
find
,
that
notwithstanding
all
this
,
we
have
little
cause
to
complaine
that
it
is
worse
with
us
now
,
in
comparison
of
what
was
before
,
Consider
,
first
▪
that
which
men
do
most
complain
of
,
which
makes
the
times
hardest
now
,
it
is
but
the
breaking
out
of
those
mischievous
designes
that
lay
hid
long
before
,
Secondly
,
by
this
we
have
a
discovery
of
men
which
way
they
stand
,
what
was
and
is
in
their
hearts
,
and
this
is
a
great
mercy
.
Thirdly
,
with
the
breaking
forth
of
these
things
,
God
grants
that
helpe
now
to
England
,
that
it
never
yet
had
in
the
like
way
,
so
fully
,
and
putteth
such
a
faire
price
into
the
hands
of
the
people
of
England
,
that
never
yet
was
put
into
their
hands
.
Yea
,
and
consider
farther
,
that
the
more
violent
men
are
now
,
the
more
doth
it
tell
us
what
a
lamentable
time
was
before
;
for
if
now
when
there
is
such
means
of
resistance
,
and
yet
the
adversaries
prevaile
so
much
,
what
would
they
have
been
by
this
time
,
if
this
means
of
resistance
had
not
been
?
What
a
case
were
we
in
then
when
they
might
do
what
they
would
,
and
we
had
no
means
to
help
our selves
,
what
a
danger
were
we
in
then
?
Certainely
things
then
lay
at
more
hazard
then
now
.
Fifthly
,
though
there
be
many
sad
things
amongst
us
,
yet
God
hath
been
before-hand
with
us
,
we
have
had
already
even
of
free-cost
as
much
mercy
as
these
troubles
come
to
.
Sixtly
,
these
troubles
that
we
are
in
are
making
way
for
glorious
mercies
to
come
;
though
there
be
some
pangs
,
yet
they
are
not
the
pangs
of
death
,
they
are
but
the
pangs
of
a
travelling
woman
that
is
bringing
forth
a
man-child
:
And
certainly
any
Prince
would
think
,
that
though
his
Queen
should
be
put
to
some
paine
in
travaile
,
yet
her
condition
is
better
then
when
shee
had
nopaine
,
and
was
barren
,
or
then
that
she
should
lye
upon
her
sick
bed
,
and
her
senses
benummed
,
and
she
ready
to
dye
:
The
pains
of
a
travelling
woman
are
better
then
a
sensless
dying
.
And
yet
further
,
if
you
thinke
that
you
had
better
times
heretofore
then
now
,
what
times
will
you
refer
your selves
unto
in
making
the
comparison
?
I
suppose
you
will
instance
in
the
time
of
the
first
Reformation
,
then
things
were
in
a
good
way
,
when
those
worthy
Lights
of
the
Church
,
and
blessed
Martyrs
had
such
a
hand
in
the
Reformation
.
Many
there
are
that
do
magnifie
the
●●nes
of
the
beginning
of
Reformation
,
Cranmer
,
Latimer
,
Ridley
,
and
others
?
and
can
we
be
wiser
then
they
?
did
not
they
seale
their
profession
with
their
blood
?
My
brethren
,
we
need
goe
no
further
to
shew
the
weaknesse
of
this
argument
,
but
only
to
shew
how
it
was
in
the
Church
in
those
times
,
and
you
wil●
find
that
you
have
cause
to
blesse
God
that
it
is
not
so
with
you
now
as
it
was
then
,
and
if
that
will
appeare
,
then
the
argument
you
will
see
can
no
further
prevail
with
rationall
men
.
Certainly
those
first
Reformers
were
worthy
Lights
and
blessed
instruments
for
God
,
I
would
not
darken
their
excellency
,
but
weaken
the
argument
that
is
abusively
raised
from
their
worth
.
It
is
reported
of
Mr.
Greneham
that
famous
practicall
Divine
,
who
refusing
subscription
,
in
a
Letter
of
his
to
the
Bishop
of
Ely
,
gives
his
reasons
,
and
answers
that
Prelates
objection
against
him
,
namely
,
that
Luther
thought
such
Ceremonies
might
be
retained
in
the
Church
;
his
Answer
is
this
,
I
reverence
more
the
revealed
wisdome
of
God
,
in
teaching
Mr.
Luther
so
many
necessary
things
to
salvation
,
then
I
search
his
seeret
judgements
in
keeping
back
from
his
knowledg
other
things
of
lesse
importance
:
The
same
do
I
say
of
those
worthy
instruments
of
Gods
glory
in
the
first
Reformation
,
&
that
it
may
be
cleare
to
you
that
God
kept
back
his
mind
from
them
in
some
things
.
Consider
,
whether
you
would
be
willing
that
should
be
done
now
that
was
then
;
As
in
the
administration
of
baptisme
,
we
find
that
in
the
book
of
Lyturgy
in
King
Edwards
time
,
which
was
composed
by
those
worthy
men
;
first
the
child
was
to
be
croft
in
the
fore-head
,
and
then
on
the
breast
,
after
a
prayer
used
,
then
the
Priest
was
to
say
over
the
child
at
the
Font
,
I
command
thee
thou
unclean
spirit
,
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
holy
Ghost
,
that
thou
comest
out
of
this
infant
,
thou
cursed
spirit
remember
thy
sentence
,
remember
thy
judgment
,
remember
the
day
is
at
hand
wherein
thou
shalt
bee
burnt
with
everlasting
fire
prepared
for
thee
and
thy
Angels
;
&
presume
not
hereafter
to
exercise
any
tyranny
over
this
infant
whom
Christ
hath
bought
with
his
precious
blood
.
Then
they
dipped
the
childe
thrice
in
the
water
,
the
Godfathers
and
the
Godmothers
laid
their
hands
upon
the
child
,
and
the
Priest
putteth
a
white
vestment
over
it
,
called
a
Crysome
,
saying
,
Take
this
white
vesture
for
a
token
of
thine
innocency
,
which
by
Gods
grace
in
this
holy
Sacrament
of
baptisme
is
given
to
thee
,
&
for
a
signe
whereby
thou
art
admonished
as
long
as
thou
livest
to
give
thy selfe
to
innocency
.
Then
the
Priest
must
anoint
the
Infant
upon
the
head
,
saying
,
Almighty
God
,
&c.
who
hath
regenerated
thee
by
water
&
the
holy
Ghost
,
who
hath
given
thee
remission
of
all
thy
sins
,
vouchsafe
to
anoint
thee
with
the
unction
of
his
holy
Spirit
.
Would
you
now
have
your
children
baptized
after
this
manner
?
yet
these
learned
holy
men
thought
that
to
be
a
good
way
.
So
at
the
buriall
of
the
dead
,
the
Priest
casting
earth
upon
the
corps
shall
say
,
I
commend
thy
soule
to
God
the
Father
Almighty
,
and
body
to
the
ground
:
and
in
another
prayer
,
Grant
to
this
thy
servant
;
that
the
sinnes
he
committed
in
this
world
be
not
imputed
to
him
,
but
that
he
escaping
the
gates
of
hell
,
and
pains
of
eternall
darknesse
,
may
ever
dwell
in
the
region
of
light
.
You
will
say
,
things
are
otherwise
now
.
True
,
therefore
I
say
there
is
no
strength
in
that
argument
,
that
those
men
that
composed
that
liturgy
were
worthy
lights
in
the
Church
;
for
they
were
but
newly
come
out
of
Popery
,
and
had
the
scent
of
Popery
upon
them
,
therefore
it
is
too
unreasonable
to
make
that
which
they
did
the
rule
of
our
Reformation
now
,
as
if
we
were
to
goe
no
further
then
they
did
.
The
like
may
be
said
of
the
Primitive
times
,
which
many
plead
for
the
justification
of
their
superstitious
vanities
,
for
the
Christians
then
came
but
newly
out
of
heathenisme
,
and
lived
amongst
Heathens
,
and
therfore
could
not
so
soon
be
delivered
from
their
heathenish
customes
.
I
could
relate
to
you
sad
things
there
were
in
Qu.
Elizabeths
dayes
,
in
K.
James
his
dayes
,
but
I
must
not
take
too
much
liberty
in
this
digression
,
onely
let
us
hereby
learn
not
so
to
cry
out
of
evill
times
that
we
are
faln
into
,
as
to
be
unthankfull
for
present
mercies
;
let
us
blesse
God
for
what
wee
have
had
,
and
looke
unto
the
rule
for
further
reformation
.
For
shee
did
not
know
that
I
gave
her
corn
,
and
wine
,
and
oyle
,
and
multiplyed
her
silver
and
gold
,
which
they
prepared
for
Baal
,
&c.
The
Spirit
of
God
returneth
here
again
to
convincing
,
upbraiding
,
accusing
,
threatning
Israel
.
The
sin
of
Israel
went
very
near
to
the
heart
of
God
,
and
God
speaks
here
as
a
man
troubled
in
spirit
for
the
unkindenesse
,
unfaithfulness
,
unreasonableness
of
the
dealings
of
his
Spouse
with
him
,
it
runneth
in
his
thoughts
,
Buxtorf
.
synag
.
Iudaic.
c.
1.
his
heart
is
grieved
at
it
,
and
he
must
vent
himselfe
,
and
when
he
hath
told
his
grief
and
aggravated
his
wrong
,
he
is
upon
it
again
&
again
,
still
convincing
,
upbraiding
,
charging
Israel
for
dealing
so
unfaithfully
and
treacherously
with
him
,
all
shewing
the
trouble
of
his
spirit
.
For
she
did
not
know
,
&c.
These
words
depend
upon
the
5.
ver.
(
for
the
6.
&
7.
they
are
as
a
parenthesis
)
She
hath
done
shamefully
,
for
she
said
,
I
will
goe
after
my
lovers
that
give
me
my
bread
,
&
my
water
,
my
wool
,
&
my
flae●●e
,
&c.
For
she
did
not
know
,
&c.
She
did
thus
and
thus
,
for
she
did
not
know
that
I
gave
her
corn
,
and
wine
,
&c.
What
was
Israel
worse
then
the
Oxe
or
the
Asse
that
knows
his
owner
&
his
Masters
crib
?
It
is
impossible
but
Israel
(
that
was
the
onely
people
of
God
in
those
times
,
where
God
was
most
,
nay
we
may
say
onely
knowen
in
the
world
)
should
know
that
God
was
the
cause
of
all
the
good
they
had
,
certainly
they
could
not
be
ignorant
of
that
,
for
in
their
Creed
(
as
Buxtorfius
and
others
make
mention
)
they
had
13.
Articles
,
and
this
was
the
first
Article
,
I
believe
with
a
true
and
perfect
faith
,
that
God
is
the
creator
,
the
governor
,
the
sustainer
of
all
creatures
,
Synag
.
Iud.
c.
7.
that
he
wrought
all
things
,
still
works
all
things
,
&
shall
for
ever
worke
all
things
.
And
at
their
feasts
they
had
these
expressions
,
Blessed
be
thou
O
Lord
our
God
King
of
the
world
that
dost
create
the
fruit
of
the
vine
.
The
Mr.
of
the
feast
himself
came
in
(
he
did
not
set
a
boy
to
it
)
publiquely
to
bless
God
for
the
fruit
of
the
vine
,
and
yet
here
the
Text
saith
they
did
not
know
that
God
gave
them
wine
.
When
they
came
to
take
bread
they
had
this
speech
,
Blessed
be
thou
O
God
that
art
the
King
of
the
world
,
Buxtsynag
.
Iud.
cap.
7.
that
bringest
forth
bread
out
of
the
earth
;
And
at
the
end
of
their
feast
this
,
Let
us
bless
him
who
hath
sent
us
of
his
owne
,
of
whose
goodnesse
we
live
.
The
question
answered
,
and
blessed
be
he
of
whose
goodnesse
we
live
,
Yea
they
used
to
blesse
God
solemnly
for
the
sweete
and
fragrant
smell
of
spices
and
herbs
.
This
was
their
constant
way
,
and
yet
God
chargeth
them
that
they
did
not
know
that
he
gave
them
bread
,
and
wine
,
and
●●le
,
they
did
not
lay
it
to
heart
.
We
shall
see
afterward
of
what
great
use
this
is
unto
us
,
to
shew
what
profession
they
made
of
acknowledging
that
God
gave
them
all
,
and
yet
God
charges
them
that
they
did
not
know
it
.
That
I
gave
them
,
what
?
Corne
,
wine
,
and
oyle
,
&
multiplyed
her
silver
and
her
gold
.
Here
God
expresseth
himselfe
more
largely
then
they
did
before
in
that
they
received
from
their
Idols
,
they
talked
in
the
5.
vers.
of
receiving
from
their
Idols
bread
,
and
water
,
and
wool
,
and
flax
,
&c.
but
here
is
wine
,
&
oyle
,
and
silver
,
and
gold
,
more
then
they
had
from
their
Idols
.
God
setteth
out
his
mercy
to
them
,
to
upbraid
them
.
And
they
prepared
them
for
Baal
.
We
must
enquire
here
first
what
this
Baal
was
.
The
name
of
him
[
Bagnal
]
it
signifieth
a
Lord
(
and
from
thence
signifyeth
a
husband
)
because
they
attributed
such
dominion
that
their
Idols
had
over
them
,
Now
this
Baal
either
was
some
speciall
Idoll
,
or
else
a
generall
name
given
to
all
Idols
;
sometimes
it
is
a
name
given
generally
to
all
,
in
the
plurall
number
Baalim
.
Jer.
9.
14.
They
have
walked
after
the
imaginations
of
their
owne
heart
,
and
after
Baalim
.
But
it
likewise
notes
a
speciall
Idol
,
an
Idol
that
was
the
same
with
that
of
the
Zidonians
,
which
they
called
Iupiter
Thalassius
,
or
their
sea
Iupiter
,
that
idol
was
called
Baal
in
a
speciall
manner
,
1
King
.
16.
31.
you
may
see
how
the
worship
of
Baal
came
into
Israel
at
that
time
.
It
is
true
,
the
worship
of
Baal
had
been
in
Israel
a
long
time
before
,
in
Iudg.
2.
11.
you
shall
find
there
that
they
served
Baal
,
yet
the
idolatry
of
Baal
was
often
cast
out
by
the
people
of
God
,
but
in
that
place
of
the
Kings
you
shall
find
how
it
came
in
afresh
,
the
Text
saith
,
that
Ahab
tooke
to
wife
Iexebel
the
daughter
of
Eth-baal
King
of
the
Zidonians
,
&
went
and
served
Baal
,
and
worshipped
him
;
That
was
the
occasion
that
Ahab
matching
with
a
Zidonian
,
to
the
end
that
he
might
ingratiate
himselfe
with
his
wives
kindred
,
he
would
worship
his
wives
God
.
And
this
Baal
hath
divers
additionall
names
.
Sometimes
you
shall
find
in
Scripture
called
Baal-zebub
,
or
Belzebub
(
it
is
all
one
,
for
Baal
and
Bel
is
the
same
,
only
changing
the
points
)
and
that
signifieth
their
god
of
flies
,
&
the
reason
why
Baal
had
that
name
,
was
,
because
in
those
Countreyes
they
were
extreamly
perplexed
with
flies
,
and
they
attributed
the
power
of
driving
them
away
,
and
of
helping
them
against
the
molestation
they
had
by
them
to
their
god
Baal
,
hence
they
called
him
Baalzebub
;
you
may
see
how
much
they
attributed
to
their
god
for
deliverance
from
flies
,
wee
have
other
manner
of
deliverances
by
the
goodnes
of
our
God
then
this
,
yet
for
this
Baalzebub
was
one
of
their
principall
gods
,
therefore
it
is
said
of
Christ
,
that
he
cast
out
devils
by
Belzebub
the
prince
of
devills
,
which
is
by
the
god
of
flies
,
Mat.
20.
25.
He
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Belzebul
,
which
is
as
much
as
the
dung
,
god
,
Zebel
in
the●●y
●iac
signifying
Stercus
,
dung
.
Then
there
was
Baal-perazim
,
that
addition
was
onely
from
the
place
,
the
Mountain
where
he
was
worshipped
.
There
was
also
Baal-berith
,
Aug.
in
〈…〉
.
longeth
for
thee
,
〈…〉
to
make
God
to
be
the
God
of
our
Covenant
,
as
their
god
here
was
.
It
is
needlesse
to
name
more
who
had
this
name
.
I
shall
afterward
shew
how
God
himselfe
had
once
the
name
of
Baal
,
for
the
word
signifying
the
name
of
husband
or
Lord
was
as
due
to
God
as
to
any
other
,
and
God
himselfe
tooke
that
name
.
But
here
we
are
to
understand
it
of
their
Idols
.
They
prepared
them
for
Baal
,
they
made
them
for
Baal
,
so
the
word
is
.
It
importeth
these
two
things
.
First
it
importeth
that
they
did
sacrifice
these
thing
to
their
Baal
,
for
so
facere
,
to
make
,
is
as
much
many
times
as
Sacrificare
,
to
sacrifice
;
And
Bella
mine
takes
advantage
from
this
word
,
when
Christ
saith
,
Hoc
facite
,
do
this
,
he
draweth
an
argument
that
the
Lords
Supper
is
a
sacrifice
,
for
the
word
to
doe
is
used
somtime
to
sacrifice
.
But
secondly
,
they
prepared
them
,
that
is
,
of
their
gold
and
silver
they
made
Images
of
this
their
Idoll
god
Baal
,
they
would
not
spare
their
gold
and
silver
,
but
laid
aside
and
prepared
it
to
make
images
of
Baal
,
and
they
thought
that
gold
and
silver
thus
laid
out
as
good
as
any
in
their
purses
.
The
Observations
.
First
.
It
is
God
that
supplyeth
all
the
outward
good
of
his
people
.
They
did
not
know
that
I
gave
them
,
&c.
I
gave
them
all
the
corn
,
and
wine
,
and
oyle
they
had
,
I
did
not
onely
give
them
mine
Ordinances
,
but
I
gave
them
corn
,
and
wine
,
and
oyle
,
and
gold
,
and
silver
.
It
is
the
Lord
himselfe
that
supplyeth
all
outward
good
to
his
people
,
he
doth
not
onely
prize
the
soules
of
his
people
,
but
hee
takes
care
of
their
bodies
too
,
and
outward
estates
.
Psalm
,
34.
20.
He
keepeth
all
his
bones
.
Yea
,
he
takes
care
of
the
very
haire
of
their
heads
.
The
bodies
of
the
Saints
are
very
precious
in
the
eyes
of
God
,
the
most
precious
of
all
corporall
things
in
the
world
:
The
Sonne
,
and
Moone
,
and
Starres
,
are
not
so
precious
as
the
bodyes
of
the
Saints
,
how
much
more
precious
are
their
soules
?
We
have
an
excellent
note
of
Austin
upon
Psalm
,
63.
1.
where
the
Text
saith
,
My
soule
thirsteth
for
thee
,
my
flesh
longeth
for
thee
,
&c.
Upon
this
he
hath
this
Note
:
If
the
flesh
hath
any
need
of
bread
,
of
wine
,
of
money
or
cattell
,
seeke
this
of
God
,
for
God
giveth
this
too
,
for
marke
,
Those
who
thirst
for
God
must
thirst
for
him
every
way
;
not
only
their
soules
●●rst
for
him
,
but
their
flesh
must
thirst
for
him
;
for
saith
he
,
did
God
make
the
soul
,
and
did
the
devills
or
any
idols
make
the
flesh
?
No
,
he
that
made
both
soule
and
flesh
,
he
feedeth
them
both
,
therefore
all
Christians
must
say
,
My
soule
longeth
after
thee
,
and
my
flesh
also
.
If
then
we
can
trust
God
for
our
soules
,
and
our
eternall
estates
that
hee
will
provide
for
them
,
we
must
trust
him
for
our
bodies
also
,
for
our
flesh
,
for
our
temporall
estates
,
that
he
will
provide
for
them
also
.
Secondly
thus
.
All
that
we
have
,
They
did
not
know
that
I
gave
them
corne
and
wine
,
&c.
All
of
us
live
upon
the
meere
Almes
of
God
,
the
greatest
man
in
the
world
is
bound
to
goe
to
Gods
gate
and
beg
his
bread
every
day
;
though
he
were
an
Emperour
over
all
the
world
,
Give
us
this
day
our
dayly
bread
;
And
certainly
if
we
did
but
understand
this
our
dependance
upon
God
for
all
outward
comforts
in
the
world
,
we
could
not
but
feare
him
,
and
seeke
to
make
peace
with
him
,
and
keepe
peace
with
him
,
and
it
would
be
a
meanes
that
our
hearts
would
be
inlarged
to
give
to
others
who
need
our
almes
,
and
seeing
every
man
and
woman
of
us
is
an
Almes-man
,
and
an
Almes-woman
.
Thirdly
,
It
is
our
duty
that
we
owe
to
God
to
know
and
take
notice
of
God
as
the
author
of
all
our
good
.
They
know
not
,
that
implyeth
they
ought
to
have
knowne
.
This
is
a
speciall
duty
of
that
worship
we
owe
to
God
:
it
is
the
end
of
Gods
communicating
all
good
to
us
,
that
he
may
have
active
glory
from
his
rational
creature
as
well
as
passive
glory
,
and
there
is
no
creature
else
in
all
the
world
that
God
hath
made
capable
of
knowing
any
thing
of
the
first
cause
but
only
the
rational
creature
,
therefore
it
is
the
excellency
of
such
that
they
do
not
onely
enjoy
the
good
that
they
have
,
but
they
are
able
to
rise
up
to
the
highest
and
first
cause
of
all
their
good
:
There
is
a
great
deale
of
excellency
in
this
.
It
is
observed
of
Doves
,
that
at
every
pick
of
corne
they
take
in
their
bill
they
cast
their
eyes
upward
;
and
in
the
Canticles
you
shall
finde
the
eyes
of
the
Church
are
called
Doves
eyes
,
because
they
looke
so
much
up
to
heaven
upon
every
good
they
receive
:
They
have
not
dogs
eies
,
the
men
of
the
world
have
dogs
eies
,
dogs
you
know
looke
up
to
their
Masters
for
a
bone
,
and
when
they
have
it
they
presently
looke
downe
to
the
ground
;
so
the
men
of
the
world
,
they
will
pray
to
God
when
they
want
,
but
wh●n
they
enjoy
what
they
would
have
,
they
look
no
more
upward
but
all
downward
.
This
taking
notice
of
God
to
be
the
Author
of
all
our
good
,
and
to
give
him
praise
,
is
all
the
rent
we
pay
to
God
for
what
we
enjoy
,
therefore
it
is
fit
we
should
doe
that
;
and
if
we
doe
any
thing
for
God
,
be
sure
God
takes
notice
of
that
to
the
uttermost
,
yea
though
it
be
himselfe
that
enableth
us
to
do
it
,
yea
though
it
be
but
a
little
good
mingled
with
a
great
deale
of
evill
,
God
takes
notice
of
it
,
and
will
reward
it
,
surely
then
we
should
take
notice
of
the
good
that
he
giveth
out
to
us
.
This
sweetneth
our
comforts
to
see
that
they
all
come
from
God
,
and
for
that
observe
the
difference
betweene
the
expression
of
Jacobs
blessing
,
and
Esaus
blessing
;
Gen.
27.
28.
God
give
thee
of
the
dew
of
heaven
,
and
of
the
fatnesse
of
the
earth
,
and
plenty
of
corne
and
wine
,
&c.
Now
when
he
commeth
to
blesse
Esau
,
marke
his
expression
then
verse
39.
Thy
dwelling
shall
be
the
fatnesse
of
the
earth
,
and
of
the
dew
of
heaven
from
above
,
but
hee
never
mentioneth
God
in
that
;
It
is
not
Esaus
blessing
.
God
give
thee
of
the
dew
of
heaven
,
and
of
the
fatnesse
of
the
earth
,
though
it
is
true
Isaac
meant
so
,
but
yet
he
doth
not
mention
the
name
of
God
so
in
Esaus
as
in
Iacobs
blessing
,
Certainly
my
brethren
,
the
seed
of
Jacob
count
their
blessing
to
be
a
double
,
a
treble
blessing
,
that
they
can
see
God
in
it
:
carnall
hearts
do
not
much
regard
God
,
if
they
can
have
what
they
would
have
,
if
they
can
have
their
flesh
satisfied
in
what
they
desire
,
from
what
hand
it
cometh
that
they
doe
not
much
care
;
but
a
gracious
heart
,
a
child
of
Jacob
,
rejoyceth
more
in
the
hand
from
whence
it
commeth
,
then
in
any
good
he
can
possibly
enjoy
.
Fourthly
,
They
did
not
know
.
God
doth
a
great
deale
of
good
in
the
world
that
is
little
taken
notice
of
,
Many
of
Gods
dispensations
are
invisible
,
the
Angels
,
Ezek.
1.
are
described
with
their
hands
under
their
wings
.
God
doth
great
things
somtime
so
invisibly
,
as
he
cannot
be
seene
;
And
when
he
doth
great
things
that
we
might
see
,
yet
through
our
neglect
,
stupidity
,
and
drossinesse
of
our
hearts
,
we
doe
not
see
them
.
The
most
observing
eye
that
is
in
the
world
,
that
takes
the
exactest
notice
of
Gods
mercy
,
and
hath
the
greatest
skill
to
set
forth
the
riches
of
Gods
goodnesse
to
himselfe
and
others
,
yet
alas
it
is
but
very
little
that
he
takes
notice
of
,
no
not
of
that
he
might
doe
.
It
is
with
the
quickest
sighted
Christians
as
with
a
skilful
Mathematician
,
a
skilfull
Mathematician
takes
notice
of
and
understands
many
parts
of
the
world
,
and
is
able
to
set
out
the
several
parts
distinctly
to
you
in
such
a
Climate
,
in
such
a
Countrey
,
but
yet
when
he
hath
done
all
,
he
leaveth
a
great
space
for
a
Terra
incognita
,
for
an
unknown
world
,
and
that
unknowne
world
for
ought
we
know
may
be
five
times
bigger
then
the
known
world
;
So
they
that
have
the
most
observant
eye
of
Gods
mercies
,
and
take
the
most
notice
of
them
,
that
can
best
set
out
the
mercies
he
bestoweth
,
The
truth
is
,
those
mercies
of
God
that
are
obvious
to
our
knowledge
every
day
,
one
would
thinke
they
were
enough
to
melt
our
hearts
,
to
breake
them
in
pieces
:
but
besides
these
mercies
we
take
notice
of
,
there
are
thousands
and
thousands
of
mercies
that
we
know
not
of
.
As
we
daily
commit
many
sins
that
we
know
not
of
,
We
soone
grow
cold
and
dead
if
we
doe
good
;
and
men
take
no
notice
of
us
,
neither
what
we
know
,
nor
what
we
doe
is
any
thing
to
us
except
others
know
it
too
,
but
this
is
the
vanity
and
pride
of
mens
hearts
,
it
is
Gods
prerogative
above
his
creatures
,
to
doe
all
for
himselfe
,
for
his
owne
glory
,
and
yet
he
doth
much
good
in
the
world
that
none
knows
of
;
we
are
bound
to
deny
our selves
in
that
we
doe
,
not
to
seeke
our
own
glory
;
The
most
excellent
peece
in
the
most
excellent
of
our
workes
is
our
selfe-denyal
in
it
;
why
should
we
not
then
doe
all
the
good
we
can
doe
cheerefully
,
though
it
be
not
known
?
we
should
doe
good
out
of
love
to
goodnesse
it selfe
,
and
if
we
would
doe
so
we
should
be
encouraged
in
doing
good
secretly
.
Fifthly
,
and
which
commeth
yet
more
fully
up
to
the
words
,
They
did
not
know
,
&c.
In
Gods
account
men
know
no
more
then
they
lay
to
heart
and
make
good
use
of
.
The
Schooles
distinguish
of
want
of
knowledge
,
there
is
Nescientia
,
and
Ignoratia
;
Nescience
is
of
such
things
as
we
are
not
bound
to
know
,
I
know
yee
not
,
saith
he
,
so
when
any
man
hath
a
truth
in
notion
and
it
doth
not
get
into
the
heart
,
when
it
is
not
imbraced
there
,
God
accounts
that
that
man
knowes
it
not
;
Therefore
you
have
in
Scripture
such
an
expression
as
the
Seer
is
blinde
;
It
is
a
strange
expression
,
it
seemes
to
be
a
contradiction
,
such
a
thing
as
we
call
a
Bull
:
Cypr.
de
patienti●
.
The
Seer
is
blinde
:
But
it
is
not
so
here
,
because
God
accounts
those
that
have
never
so
much
knowledge
,
yet
if
it
doe
not
sanctifie
the
heart
so
as
to
give
him
the
glory
,
they
are
blinde
,
blinde
as
a
Beetle
;
The
knowledge
of
the
Saints
is
another
kinde
of
knowledge
then
other
men
have
.
We
have
,
saith
Cyprian
no
such
notions
as
many
of
your
Phylosophers
have
,
but
we
are
Phylosophers
in
our
deeds
,
we
doe
not
speake
great
things
,
but
we
doe
great
things
in
our
lives
.
1
Thes.
4.
9.
You
have
an
excellent
expression
for
this
,
you
are
taught
of
God
to
love
one
another
,
what
followeth
?
And
indeed
so
you
do
,
That
is
an
evidence
that
you
are
taught
of
God
when
it
prevayleth
with
your
hearts
,
when
it
may
be
●aid
,
indeed
so
you
doe
:
Who
is
there
in
the
world
but
knowes
that
wee
should
love
one
another
?
but
men
are
not
taught
of
God
to
love
one
another
untill
it
may
be
said
of
them
that
indeed
so
they
doe
.
There
is
nothing
more
obvious
to
the
understanding
of
a
man
then
the
notion
of
a
Deity
,
that
there
is
a
God
,
we
may
as
it
were
grope
after
him
as
the
holy
Ghost
speakes
;
but
yet
1
Iohn
2.
4.
He
that
saith
he
knowes
him
,
and
keepes
not
his
commandements
,
is
a
lyar
,
and
the
truth
is
not
in
him
;
Any
man
who
ever
he
be
,
though
the
greatest
Schollar
in
the
world
,
if
he
saith
he
knowes
God
and
keepes
not
his
commandements
,
he
hath
the
lie
told
him
to
his
teeth
,
hee
doth
not
know
God
at
all
,
though
this
of
God
be
the
most
obvious
thing
to
be
understood
that
possibly
can
be
,
and
yet
Christ
saith
no
man
knoweth
the
Father
but
the
Sonne
,
and
to
whom
the
Sonne
shall
reveale
him
.
Hence
it
is
when
a
soul
is
converted
,
Gasper
,
Olevianus
.
Verb●
sensus
denotant
affectus
.
and
came
into
the
world
to
dye
for
sinners
.
I
remember
an
expression
of
a
Germane
Divine
,
when
he
was
upon
his
sick
bed
,
In
this
disease
saith
he
,
I
have
learned
what
sin
is
,
and
how
great
the
Majesty
of
God
is
;
This
man
though
a
Preacher
,
and
doubtlesse
he
could
preach
of
sinne
and
of
the
Majesty
of
God
,
yet
hee
professeth
he
knew
not
these
things
untill
God
came
powerfully
upon
his
heart
to
teach
him
what
they
were
.
The
Hebrews
say
,
words
of
sense
carry
with
them
the
affections
,
or
else
they
be
to
no
purpose
:
when
men
have
notionall
knowledge
onely
that
comes
not
down
into
the
heart
,
they
are
like
men
that
have
weak
stomacks
and
weake
heads
,
when
they
drink
wine
all
flyeth
up
to
the
head
&
it
makes
them
giddy
,
but
if
the
wine
went
to
the
heart
,
it
would
cheare
&
warme
it
:
so
all
this
mans
knowledg
flyeth
up
to
his
head
&
makes
him
giddy
,
whereas
if
it
were
digested
&
got
to
the
heart
,
it
would
warme
and
refresh
,
yea
〈…〉
The
Text
saith
of
Elies
sonnes
,
1
Sam.
2.
12.
that
they
knew
not
the
Lord
;
they
were
Priests
of
God
,
yet
they
were
sonnes
of
Belial
,
and
know
not
the
Lord
.
Be
not
offended
at
great
Schollars
who
have
skill
in
the
tongues
,
Arts
and
Sciences
,
do
not
you
say
these
men
that
are
great
and
knowing
men
,
would
they
do
thus
and
thus
,
if
things
were
so
as
you
speake
;
they
are
not
knowing
men
,
God
saith
that
Elies
sonnes
did
not
know
,
the
Lord
,
the
things
of
God
are
hid
from
them
.
I
thanke
thee
O
Father
Lord
of
heaven
and
earth
,
that
thou
hast
hid
thess
things
from
the
wise
and
prudent
,
&c.
Sixthly
,
They
did
not
know
that
I
gave
them
,
&c.
Affected
ignorance
comming
thorough
distemper
of
heart
is
no
excuse
,
It
is
a
high
degree
of
ingratitude
not
to
prize
Gods
mercy
,
but
not
to
take
notice
of
Gods
mercies
,
They
are
a
people
of
no
understanding
,
therefore
he
that
made
them
will
have
no
mercy
upon
them
,
and
he
that
formed
them
will
shew
them
no
favour
,
Esay
27.
11.
From
the
word
[
for
]
as
depending
upon
the
5.
ver.
(
for
so
it
doth
,
)
The
Observation
is
,
The
not
taking
notice
and
considering
of
Gods
mercies
,
and
laying
them
to
heart
,
is
the
cause
of
vile
,
and
shamefull
evils
in
mens
lives
.
Therefore
they
did
shamefully
,
therefore
they
went
after
their
lovers
,
because
they
did
not
know
,
the
cause
of
almost
all
the
evill
in
the
world
it
is
from
hence
,
They
that
know
thy
name
will
trust
in
thee
,
those
who
know
the
Lord
will
feare
him
and
his
goodnesse
.
Esay
1.
4.
Ah
sinfull
nation
,
saith
God
:
God
fetcheth
a
sigh
under
the
burthen
of
it
,
his
spirit
is
laden
and
troubled
with
it
,
Ah
sinfull
people
,
&c
,
What
was
the
matter
?
The
Oxe
knoweth
his
owner
,
and
the
Asse
his
masters
crib
,
but
Israel
doth
not
know
,
my
people
doth
not
consider
,
they
were
more
stupid
then
the
brute
creatures
.
Oh
sinfull
soul
,
this
is
the
cause
of
all
thy
inordinate
walking
,
of
all
thy
profanenesse
,
of
all
the
ungodliness
in
thy
wayes
,
because
thou
dost
not
know
,
thou
dost
not
consider
,
thou
dost
not
lay
to
heart
the
wayes
of
God
towards
thee
.
Ier.
2.
5.
God
chargeth
his
people
that
they
were
gone
from
him
,
and
ver.
7.
that
they
had
made
his
heritage
an
abomination
.
What
is
the
reason
that
is
given
of
both
these
?
It
is
in
the
6.
ver.
They
did
not
say
,
Where
is
the
Lord
that
brought
us
up
out
of
the
land
of
Egypt
?
&c.
They
did
not
take
notice
of
what
the
Lord
had
done
for
them
,
therefore
they
were
gone
far
from
him
,
&c.
If
thou
hadst
but
a
heart
to
lay
to
heart
what
God
hath
done
for
thee
,
it
is
impossible
that
thou
shouldst
goe
so
farre
off
from
God
as
thou
dost
.
For
these
deductions
are
easie
and
obvious
to
any
from
such
a
principle
.
1.
Justice
,
common
equity
requires
living
to
God
,
seeing
we
live
by
and
upon
God
.
2.
Common
ingenuity
calls
for
requiring
good
with
good
;
the
Publicans
and
Heathens
will
do
good
to
those
that
do
good
to
them
.
3.
If
all
be
from
God
,
then
all
still
depends
upon
God
.
4.
How
much
good
is
there
in
God
from
whence
all
this
good
and
mercy
comes
,
when
God
shall
shew
another
day
to
men
and
Angels
how
hee
was
the
fountaine
of
all
good
!
it
will
confound
those
who
have
not
laid
it
to
heart
.
8.
She
did
not
know
that
I
gave
her
corne
,
and
wine
,
and
oyle
,
and
multiplyed
her
silver
and
her
gold
.
God
is
more
bountifull
to
his
people
then
the
Idols
can
be
.
The
Idols
by
their
owne
confession
gave
them
but
their
bread
,
&
water
,
and
flax
,
and
oyle
,
&c.
but
God
giveth
them
wine
,
&
silver
,
&
gold
.
God
gives
them
better
pay
a
great
deale
then
the
Devill
doth
;
yet
the
Devill
usually
hath
more
servants
to
follow
him
then
God
hath
,
though
his
wages
bee
lesse
and
worse
.
It
is
usuall
for
men
to
get
souldiers
from
adversaries
,
by
giv●ng
them
more
pay
:
This
is
the
way
God
takes
,
he
offereth
a
great
deale
better
pay
to
those
that
will
follow
him
,
then
they
have
that
follow
the
Devill
,
yet
God
can
get
few
to
follow
him
.
This
shews
the
vilenesse
of
mans
heart
against
God
.
9.
She
did
not
know
that
I
gave
her
,
&c.
which
she
prepared
for
Baal
.
When
men
get
abundance
,
then
they
soon
grow
wanton
.
When
I
gave
them
corn
,
Take
heed
when
thou
art
full
,
that
thou
dost
not
forget
the
Lord
.
As
they
that
are
neerest
the
sun
are
the
blackest
,
We
read
of
the
sunne
melting
the
Manna
that
fell
downe
,
but
the
same
Manna
was
able
to
bear
the
fire
;
so
many
a
mans
heart
is
able
to
beare
affliction
,
and
the
affliction
doth
good
,
prepareth
for
much
good
,
as
Manna
was
prepared
to
be
eaten
by
fire
,
but
prosperity
melteth
them
,
makes
them
useless
.
Many
men
when
they
were
poor
and
in
a
low
condition
,
were
very
usefull
;
but
when
they
grow
high
and
rich
,
they
are
of
very
little
use
in
the
places
where
they
dwell
.
Trajan
the
Emperour
was
wont
to
liken
a
man
growing
to
a
great
estate
,
to
the
Spleene
in
the
body
;
for
as
the
S●leene
grows
big
,
the
body
growes
lesse
:
so
when
mens
estates
grow
bigger
,
they
grow
lesse
usefull
.
Euagrius
noteth
it
as
a
speciall
commendation
of
Mauritius
the
Emperor
,
but
notwithstanding
his
prosperity
he
retained
his
ancyent
piety
:
it
is
a
very
rare
thing
to
see
men
advanced
to
high
places
,
do
so
.
10.
I
gave
her
corne
,
and
wine
,
and
oyle
,
and
I
multiplyed
her
silver
and
gold
which
they
sacrificed
to
Baal
.
Even
those
creatures
that
wicked
men
abuse
to
their
lusts
,
God
gives
them
.
Though
he
doth
not
give
them
for
that
end
,
yet
those
creatures
that
they
use
for
such
an
end
are
given
of
God
.
What
,
I
gave
them
corne
,
and
wine
,
and
multiplyed
their
silver
,
and
their
gold
,
and
have
they
prepared
these
for
Baal
?
God
speakes
of
this
as
of
a
monstrous
sin
,
as
if
God
should
say
,
let
all
my
people
lament
my
condition
,
that
I
should
do
so
much
for
them
,
and
they
doe
nothing
for
me
but
all
against
me
,
sacrifice
all
to
Baal
:
As
perhaps
many
of
you
have
beene
kinde
to
some
of
your
friends
,
and
have
raised
them
,
and
made
them
,
as
we
use
to
say
;
they
have
wanted
nothing
,
but
you
have
been
bountifull
to
them
,
if
now
these
men
should
turne
your
enemies
,
and
that
estate
they
have
got
by
you
,
they
should
use
it
to
doe
you
a
mischiefe
,
would
you
not
call
in
your
neighbours
and
friends
,
to
joyne
with
you
in
lamenting
your
condition
?
What
,
did
you
ever
heare
of
such
an
example
,
that
I
should
doe
so
much
for
such
,
and
they
turne
all
against
me
?
you
tell
it
as
a
most
lamentable
story
to
your
friends
;
God
doth
so
here
;
he
makes
this
his
grievous
complaint
.
This
is
as
if
a
bird
should
be
shot
with
an
Arrow
,
whose
feathers
came
out
of
her
own
body
;
we
would
even
pity
a
bird
in
that
case
.
Many
men
make
no
other
use
of
their
estates
but
to
turne
them
against
God
;
they
are
not
as
the
slothfull
servant
that
hid
his
talent
in
the
napkin
,
if
it
were
but
so
it
were
not
so
much
,
but
they
take
their
talents
&
imploy
them
against
God
.
Would
it
not
goe
to
your
heart
if
one
should
sue
you
in
law
,
and
beare
the
charges
of
the
suit
out
of
your
owne
estate
?
We
use
to
complaine
such
a
man
sueth
me
,
and
it
is
my
owne
money
hee
goeth
to
law
with
;
So
thou
goest
against
God
,
and
hee
is
fayne
as
it
were
to
beare
all
the
charges
:
It
is
not
against
the
light
of
Nature
?
the
very
heathens
:
the
publicanes
and
sinners
will
doe
good
to
those
that
do
good
to
them
:
Thou
art
worse
then
a
publicane
and
sinner
,
wilt
thou
do
hurt
to
God
that
doth
thee
good
?
When
Julius
Caesar
saw
Brutus
come
to
give
him
a
stab
in
the
Senate
house
,
he
cryed
out
,
What
thou
my
sonne
,
wilt
thou
do
it
?
But
suppose
that
Iulius
Caesar
had
given
him
the
dagger
with
which
he
stabbed
him
,
They
sacrificed
to
Baal
.
When
once
superstition
and
Idolatry
hath
got
into
a
place
,
though
there
be
much
done
against
it
,
yet
it
is
not
easie
to
get
it
out
.
It
is
from
hence
that
God
doth
so
often
complaine
of
Baal
,
Iudg.
8.
33.
After
Gideons
death
it
came
to
passe
that
the
children
of
Israel
turned
againe
and
went
a
whoring
after
Baalim
,
and
made
Baal-berith
their
god
;
It
speakes
as
if
it
were
a
new
thing
now
that
they
should
fall
to
worship
Baal
after
they
had
left
worshipping
him
;
After
his
death
.
And
1
Sam.
7.
4.
The
children
of
Israel
did
put
away
Baalim
;
and
yet
if
you
reade
Chap
▪
10.
22.
they
fall
a
confessing
that
they
had
sinned
,
because
they
had
forsaken
the
Lord
and
served
Baalim
;
though
they
had
put
him
away
before
,
yet
he
had
got
up
again
;
So
in
that
place
before
named
,
1
King
.
16.
there
Ahah
would
serve
Baal
,
it
is
brought
in
there
as
a
new
thing
,
as
a
novelty
,
because
Baal
had
beene
so
much
suppressed
,
2
King
.
10.
you
find
that
Iehu
sought
to
destroy
Baal
&
all
his
Priests
,
but
yet
Baal
was
not
got
out
for
all
this
,
but
he
got
in
againe
,
for
in
2
Kin.
23.
4.
the
Text
saith
,
that
Josia
who
was
long
after
that
time
,
caused
the
vessels
that
were
made
for
Baal
to
be
taken
away
and
burnt
.
This
is
a
marvailous
use
,
and
seasonable
for
our
times
.
If
superstition
be
opposed
,
though
it
be
cast
out
as
we
thinke
in
a
great
degree
,
yet
if
there
be
not
a
thorough
Reformation
,
it
will
winde
in
one
way
or
other
againe
.
If
we
thinke
it
enough
to
cut
things
short
,
and
to
take
away
their
strength
,
and
their
enormities
,
we
deceive
our selves
;
if
there
be
nothing
done
but
so
,
they
will
grow
up
againe
;
it
is
but
cutting
the
weeds
a
little
;
if
branch
and
root
be
not
taken
away
,
they
will
up
again
;
Baal
will
put
up
his
head
one
way
or
other
.
I
remember
Cluverus
a
late
Historian
,
yet
much
approved
of
,
bringeth
in
one
that
gave
this
councell
concerning
Rome
,
because
it
was
much
annoyed
with
Wolves
;
saith
he
,
there
is
no
way
to
save
Rome
from
Wolves
,
but
to
cut
down
the
woods
wherein
these
Wolves
breed
and
live
,
for
otherwise
they
might
kill
and
kill
,
but
they
would
breed
agaiue
.
So
sometimes
when
childrens
heads
are
overrunne
with
vermine
,
the
way
to
destroy
the
vermine
is
to
shave
the
haire
quite
of
off
:
So
certainly
,
this
is
the
way
to
destroy
superstition
from
amongst
us
,
to
take
away
the
places
and
revenews
of
those
men
that
have
beene
maintainers
and
upholders
of
superstitious
wayes
of
worship
;
Let
us
by
cutting
down
the
woods
,
and
shaving
off
the
hayre
destroy
these
Wolves
,
and
if
they
will
needs
be
Priests
,
let
them
be
Shavelings
.
Which
they
sacrificed
to
Baal
.
Lastly
,
Idolaters
are
very
liberall
to
their
Idols
,
The
Seventh
Lecture
.
HOSEA
2.
9.
10.
Therefore
will
I
returne
and
take
away
my
corne
in
the
time
thereof
,
and
my
wine
in
the
season
thereof
,
and
will
recover
my
wooll
and
my
flaxe
,
given
to
cover
their
nakednesse
.
And
now
I
will
discover
her
lewdnesse
in
the
sight
of
her
lovers
,
and
none
shall
deliver
her
out
of
mine
hand
.
IN
the
former
verse
,
Israel
is
accused
for
abusing
her
silver
and
gold
,
&c.
in
the
service
of
Baal
;
now
it
followes
,
Therefore
I
will
take
away
my
corne
in
the
time
thereof
,
&c.
if
there
be
a
therefore
,
we
must
enquire
wherefore
it
was
,
because
they
did
prepare
their
corne
,
&c.
for
Baal
,
Therefore
I
will
returne
.
1.
What
is
the
meaning
of
returning
.
2.
What
the
meaning
of
the
time
and
season
thereof
,
I
will
take
away
my
corne
in
the
time
thereof
,
and
my
wine
in
the
season
thereof
.
3.
What
that
phrase
imports
,
I
will
recover
my
wooll
.
For
the
first
therefore
.
I
will
returne
,
that
is
,
I
will
change
the
way
of
my
administrations
toward
them
,
I
will
goe
out
of
my
way
of
mercy
,
and
turne
into
my
way
of
judgement
,
I
will
goe
back
againe
;
I
was
in
a
way
of
judgement
toward
them
,
and
they
cryed
to
me
,
and
I
turned
into
a
way
of
mercy
,
but
I
will
goe
back
againe
into
a
way
of
judgement
,
I
will
returne
,
Arias
Montanus
hath
a
good
note
upon
the
place
,
Whereas
God
hath
heretofore
bid
them
not
to
be
afraid
of
all
the
tokens
of
the
Southsayers
that
is
,
I
will
take
away
my
corne
in
the
time
thereof
:
that
is
,
first
in
the
times
of
harvest
just
when
their
corne
is
to
be
taken
in
,
and
in
the
time
of
their
vintage
,
I
will
then
take
it
away
,
whereas
I
might
take
it
away
in
the
seed
,
I
will
let
it
grow
till
the
harvest
,
and
then
take
it
away
.
2.
In
the
time
when
they
have
most
need
of
it
,
when
they
are
in
the
greatest
straits
,
and
know
not
what
to
doe
without
these
creatures
,
3.
In
tempore
suo
,
so
some
,
In
the
time
I
have
appointed
,
though
I
have
let
them
goe
on
and
enjoy
the
creatures
in
abundance
,
yet
my
time
is
come
that
I
will
take
away
all
.
And
will
recover
,
the
word
signifieth
,
I
will
snatch
it
away
,
I
wil
spoyle
you
of
it
;
First
,
I
will
recover
it
as
out
of
the
hands
of
usurpers
,
you
have
my
corne
,
and
wo●l
,
and
flaxe
as
usurpers
,
but
I
will
recover
them
out
of
your
hands
,
as
a
man
that
hath
his
goods
taken
away
from
him
usurped
,
hee
by
some
meanes
or
other
recovers
his
goods
againe
;
so
saith
God
,
you
have
my
corne
,
and
wine
,
and
as
you
have
carryed
the
matter
,
you
are
but
usurpers
,
I
will
sue
you
for
them
,
you
shall
not
enjoy
them
long
.
Secondly
,
I
will
recover
,
it
hath
a
reference
to
prisoners
and
bondslaves
,
when
the
enemy
shall
get
any
of
ours
into
their
power
,
and
make
them
bond-slaves
,
a
greater
power
goes
against
the
enemy
,
and
recovers
them
out
of
his
hands
,
and
gets
them
again
;
As
Abraham
recovered
Lot
and
his
goods
,
Gen.
46.
14.
Or
as
if
marriners
should
get
those
gally-slaves
the
Turks
have
gotten
:
and
recover
them
out
of
their
hands
,
as
if
he
should
say
,
these
creatures
of
corne
and
wine
,
&c.
they
are
in
bondage
,
and
I
will
recover
them
out
of
your
hands
,
you
know
the
creatures
groane
under
their
bondage
while
they
are
in
the
possession
of
wicked
men
,
8.
Rom.
my
creatures
are
in
bondage
to
you
,
and
they
cry
to
me
,
and
I
will
recover
them
out
of
your
hands
.
There
are
many
precious
and
choice
truths
to
be
presented
to
you
out
of
the
words
.
Therefore
I
will
,
&c.
Whence
observe
,
Though
God
gives
mercy
out
of
free
grace
without
cause
in
our selves
,
yet
he
takes
not
away
mercy
without
cause
,
there
is
a
therefore
for
taking
away
mercy
,
but
we
have
many
mercies
given
without
a
therefore
:
When
God
takes
away
mercy
we
have
cause
to
look
into
our selves
to
finde
out
a
therefore
,
but
you
may
find
out
thousands
of
mercies
that
God
gives
to
us
,
and
you
shall
finde
never
a
therefore
for
them
.
It
is
not
so
great
a
wonder
that
thousand
thousands
are
in
misery
as
that
any
one
enjoyes
mercy
,
for
misery
hatha
therefore
in
our selves
,
for
mercy
there
is
reason
only
in
the
breast
of
God
.
I
will
returne
.
Sinne
causeth
God
to
change
the
way
of
his
administrations
towards
his
people
.
Though
God
be
in
wayes
of
mercy
,
yet
sinne
may
put
him
out
of
those
wayes
,
and
make
him
returne
and
go
in
a
way
of
judgement
agnine
:
how
much
better
were
it
for
sinners
to
returne
,
then
that
sinnne
should
cause
God
to
returne
?
Oh
sinner
,
returne
out
of
thy
evill
wayes
,
if
God
returne
,
it
will
be
a
sad
returne
.
Not
long
since
God
was
in
wayes
of
judgement
against
us
,
and
lately
he
hath
come
into
wayes
of
mercy
,
and
now
he
seemes
to
returne
againe
to
his
former
wayes
of
judgement
.
Ier.
14.
9.
Why
art
thou
as
a
man
astonished
?
A
man
astonished
stands
still
;
or
if
he
moves
,
it
is
up
and
down
,
as
if
he
knew
not
which
way
to
goe
,
though
we
have
suffered
hard
things
,
wee
cannot
yet
say
God
is
returned
,
but
he
seemes
as
a
man
astonished
,
and
knowes
not
which
way
to
go
.
Thus
God
is
pleased
of
himselfe
after
the
manner
of
men
,
to
speake
;
let
us
cry
to
him
that
he
may
not
turne
out
of
his
way
of
mercy
,
into
those
sad
wayes
of
wrath
that
he
seems
to
be
looking
towards
.
I
will
take
away
my
corne
,
and
my
wine
.
Abuse
of
mercy
causeth
the
removing
of
mercy
,
11
Zach.
17.
Woe
to
the
idoll
shepheard
that
leaveth
the
flocke
,
the
sword
shall
be
upon
his
arme
,
&
upon
his
right
eye
,
his
arme
shall
be
dryed
up
,
and
his
right
eye
shall
be
utterly
darkned
.
Hath
God
given
any
a
right
hand
,
any
abilities
?
take
heed
God
doth
not
strike
that
right
hand
,
or
right
eye
,
any
quickness
of
parts
,
let
them
take
heed
that
thorough
abuse
it
be
not
put
out
:
Againe
,
I
will
take
away
my
corne
,
and
my
wine
,
and
my
wool
,
and
my
flaxe
.
Marke
,
before
they
made
them
their
own
,
in
the
former
verse
,
they
said
they
are
theirs
,
now
God
challenges
them
for
his
,
here
we
have
,
My
,
My
,
My
,
repeated
on
Gods
side
,
as
frequent
as
before
it
was
on
theirs
.
Fourthly
,
Subjects
have
propriety
in
their
estates
,
and
enjoy
them
with
as
true
a
right
as
their
Soveraignes
,
but
no
creature
hath
any
propriety
in
what
it
hath
in
reference
to
God
,
this
great
Soveraign
of
all
the
world
holds
the
propriety
of
all
his
hands
,
Chron.
29.
14.
For
all
things
come
of
thee
,
and
of
thine
own
we
have
given
thee
.
David
thought
not
much
of
his
bounty
towards
the
Temple
,
because
all
was
Gods
.
Therefore
I
will
take
away
.
This
[
Therefore
]
hath
not
onely
reference
to
the
abuse
of
them
,
but
to
that
in
the
7.
ver.
and
she
shall
follow
after
her
l●vers
,
but
shall
not
overtake
them
,
&c.
then
shall
she
say
,
I
will
goe
and
return
to
my
first
husband
,
for
then
it
was
better
then
now
.
God
makes
this
to
be
a
meanes
of
working
that
frame
of
spirit
in
them
of
returning
to
their
first
husband
.
And
from
hence
the
note
is
.
Fifthly
,
The
taking
away
those
good
things
we
enjoy
,
is
a
meanes
of
making
us
returne
to
God
,
it
is
a
speciall
meanes
of
conviction
,
to
convince
us
of
sinne
,
when
God
comes
with
some
speciall
worke
of
his
against
us
,
it
workes
more
upon
us
when
we
see
some
reall
expression
of
Gods
displeasure
,
when
God
takes
his
mercies
from
us
then
when
we
heare
the
threat
,
now
wee
come
to
be
sensible
of
our
sinnes
.
You
that
are
tradesmen
and
runne
into
debt
,
and
your
Creditors
tell
you
they
will
come
upon
you
,
yet
you
goe
on
,
till
the
Bailife
comes
into
your
shop
and
seizeth
upon
all
,
and
goes
into
your
house
and
takes
away
your
bed
from
under
you
,
and
all
your
goods
;
when
you
see
all
goe
out
,
then
you
thinke
of
your
negligence
,
and
then
the
husband
and
wife
wring
their
hands
.
So
though
God
threaten
you
for
the
abuse
of
the
creature
that
hee
will
take
it
away
,
yet
you
are
not
sensible
of
it
till
God
indeed
takes
away
all
,
and
then
conscience
begins
to
be
awakened
and
fly
in
your
faces
.
When
David
saw
God
taking
away
his
people
,
then
his
heart
smote
him
for
numbring
them
;
hee
was
told
of
the
evill
of
that
way
of
his
before
by
Ioab
,
but
he
goes
on
in
it
.
When
Samuel
prayed
for
raine
in
wheat
harvest
,
and
there
came
thundring
and
lightning
,
then
the
people
feared
exceedingly
,
and
acknowledged
their
sin
in
asking
a
King
.
Those
who
have
abused
their
estates
in
these
times
,
when
the
enemy
comes
,
what
gratings
of
conscience
will
they
have
?
Then
these
thoughts
will
arise
,
Have
I
used
my
estate
for
God
?
have
I
done
that
I
might
doe
?
have
I
not
satisfied
my
lusts
with
those
things
God
hath
now
taken
from
me
?
There
is
usually
a
grating
of
conscience
for
the
abuse
of
any
thing
,
when
God
takes
it
away
.
When
God
takes
away
a
wife
,
if
the
husband
hath
a
tenderness
of
conscience
,
his
first
thoughts
are
,
Have
I
performed
the
duties
of
my
relation
to
my
wife
as
I
ought
?
have
I
not
neglected
my
duty
towards
her
?
and
this
causeth
sad
thoughts
.
And
when
God
taketh
away
a
child
.
Have
I
done
my
duty
towards
this
child
?
have
I
prayed
for
it
,
and
instructed
it
as
I
ought
?
Againe
,
I
will
take
away
your
corne
in
the
time
thereof
,
and
your
wine
in
the
season
thereof
.
This
presents
this
truth
to
you
.
That
there
is
an
uncertainty
in
all
things
in
the
world
;
Though
they
promise
faire
,
yet
they
are
ready
to
faile
us
,
when
they
promise
most
.
A
husbandman
that
hath
a
good
seed
time
,
promiseth
much
to
himselfe
,
it
comes
up
and
thrives
,
and
yet
at
harvest
it
is
all
blasted
.
Habak.
3.
17.
Though
the
labour
of
the
olive
faile
,
The
phrase
is
,
Though
the
Labour
of
the
olive
lye
,
that
is
,
the
olive
promised
faire
,
it
grew
up
,
and
looked
very
faire
,
and
ripened
,
but
it
did
lye
,
that
is
,
it
did
not
performe
what
it
seemed
to
promise
,
for
in
the
time
thereof
it
vanished
and
came
to
naught
.
I
had
certain
information
from
a
reverend
Minister
,
of
a
strange
work
of
God
this
way
;
The
thing
was
,
in
his
owne
Towne
there
was
a
worldling
who
had
a
great
crop
of
corne
;
a
good
honest
neighbour
of
his
walking
by
his
corne
,
saith
he
,
Neighbour
you
have
a
very
fine
crop
of
corne
,
if
God
blesse
it
:
Yea
,
saith
he
,
I
will
have
a
good
crop
,
speaking
contemptuously
and
before
he
could
come
to
get
it
into
the
barne
,
it
was
blasted
,
that
the
corn
of
the
whole
crop
was
not
worth
six
pence
.
Here
we
see
the
uncertainty
of
the
creature
in
the
time
thereof
,
when
it
seemes
to
promise
never
so
faire
,
when
wee
are
ready
to
take
it
into
the
barne
,
it
depends
on
God
,
as
well
as
when
it
is
under
the
clods
.
Oh
the
blessednesse
of
Gods
servants
,
who
are
sure
of
their
good
for
time
to
come
!
We
may
promise
our selves
certainty
,
even
for
the
future
in
the
things
of
Christ
;
but
for
outwards
they
are
never
sure
,
no
not
when
men
have
them
in
their
hands
.
Many
things
fall
out
betweene
the
cup
and
lip
,
as
we
have
it
in
the
proverb
.
I
will
take
away
my
corne
in
the
time
thereof
,
and
wine
in
the
season
thereof
.
Hence
Observe
.
God
lets
out
his
displeasure
many
times
to
those
that
provoke
him
,
That
in
the
20.
of
Job
,
ver.
22.
is
a
most
notable
Scripture
for
this
,
In
the
fulnesse
of
his
sufficiency
he
shall
be
in
straits
.
A
man
may
seeme
to
have
sufficiency
of
the
creature
,
and
may
have
his
fulnesse
of
sufficiency
,
yet
God
saith
he
shall
be
in
straits
in
the
fulnesse
of
his
sufficiency
,
I
can
give
you
another
admirable
work
of
providence
in
this
very
things
wherein
you
may
see
God
to
come
in
sore
affliction
at
such
a
time
,
when
it
is
most
bitter
:
it
came
from
that
worthy
Divine
Doctor
Preston
,
it
was
in
the
Towne
where
he
was
born
;
There
was
a
man
who
of
long
time
had
no
childe
,
but
when
God
gave
him
one
,
the
bitternesse
of
death
to
be
past
,
(
as
Agag
did
)
the
curse
of
God
comes
on
them
.
Ps.
78.
30.
While
the
meate
was
in
their
mouths
,
the
wrath
of
God
fell
upon
them
.
I
have
read
of
Pope
John
the
22.
that
he
said
he
knew
by
the
position
of
the
Stars
he
should
live
a
long
time
,
and
boasted
that
he
could
cast
his
nativity
,
and
the
same
night
by
the
fall
of
a
chamber
he
had
newly
built
for
his
solace
,
he
was
s●ain
.
Another
example
in
this
kind
I
have
heard
credibly
reported
of
a
drunken
fellow
in
an
Inne
was
swearing
most
dreadfully
,
and
one
comes
in
and
saith
,
Sir
,
what
if
you
should
dye
now
?
saith
hee
,
I
shall
never
eye
,
and
going
down
the
stairs
when
he
went
out
of
his
chamber
,
he
presently
feldown
and
broke
his
neck
.
There
is
likewise
a
history
of
one
Bibulus
a
Roman
,
that
riding
in
triumph
in
all
his
glory
,
a
tyle
fel
from
a
house
in
the
street
and
knockt
out
his
brains
.
As
on
the
contrary
,
Gods
wayes
and
dealings
with
the
Saints
are
such
,
as
what
time
their
condition
is
most
sad
,
God
comes
in
with
mercy
to
them
,
when
they
are
in
the
most
dark
condition
and
gloomish
,
Gods
face
shines
on
them
;
so
when
the
wicked
are
in
their
prosperity
,
God
smites
them
,
When
the
irons
entred
into
Iosephs
soule
,
God
delivered
him
.
When
the
Apostle
had
received
the
sentence
of
death
in
himself
,
God
comforred
him
2
Cor.
1.
9.
When
Abraham
was
lifting
up
his
hand
to
slay
Isaac
,
the
Angel
of
the
Lord
stayed
his
hand
.
As
it
is
observed
in
nature
,
a
little
before
day
breake
it
is
darker
then
before
,
so
a
little
before
the
happinesse
of
Gods
people
,
Zech.
1.
7.
At
the
evening
time
it
shall
be
light
.
I
will
recover
.
From
this
phrase
of
[
recovering
]
observe
,
First
,
when
men
abuse
mercies
,
they
forfeit
their
right
in
their
mercies
,
they
come
then
to
be
but
usurpers
;
they
are
not
usurpers
of
mercies
,
meerely
for
the
use
of
mercies
,
but
for
the
abuse
of
them
;
they
are
not
charged
for
their
right
to
use
them
,
but
for
their
not
right
using
them
,
there
is
great
difference
between
these
two
.
It
hath
beene
taught
by
many
,
This
might
daunt
the
hearts
of
wicked
men
:
you
look
upon
your selves
as
great
men
,
you
have
your
shops
full
,
you
have
large
estates
,
you
are
like
some
malefactors
,
who
have
a
better
supper
before
execution
then
others
.
But
still
your
not
right
using
may
make
you
usurpers
before
God
.
You
give
your
servant
order
to
buy
such
and
such
commodities
,
suppose
your
servant
run
away
with
your
money
,
or
bestow
it
on
his
whores
,
&c.
if
he
run
away
do
you
not
follow
him
as
a
thiefe
?
you
trust
him
with
such
a
stock
,
to
keepe
such
markets
,
now
he
hath
right
to
use
your
estate
;
but
if
he
run
away
with
your
estate
,
and
use
it
against
you
,
if
you
meet
with
him
again
,
you
will
say
,
what
a
thief
are
you
to
run
away
with
your
Masters
estate
,
and
abuse
it
against
him
?
I
will
recover
,
&c.
All
the
time
the
creature
serves
wicked
men
,
As
God
hears
the
cry
of
the
widow
and
fatherless
,
so
he
hears
the
groans
of
the
creature
.
Cornelius
a
Lapide
tels
a
story
that
he
heard
of
a
famous
Preacher
,
shewing
this
bondage
of
the
creature
,
brings
in
the
creatures
complaining
thus
,
Oh
that
we
could
serve
such
as
are
godly
!
Oh
that
our
substance
&
our
flesh
might
be
incorporated
into
godly
people
,
that
so
we
might
rise
into
glory
!
but
if
our
flesh
be
incorporated
into
the
flesh
of
sinners
,
we
shall
go
to
hell
,
and
would
any
creature
go
to
hell
?
The
very
creatures
shall
be
in
hell
eternally
,
when
wicked
men
consume
them
on
their
lusts
,
being
incorporated
into
their
bodies
.
Certainly
,
the
creature
one
day
wil
have
a
kind
of
revenge
upon
ungodly
men
,
&
divers
think
that
hell
will
be
a
turning
all
creatures
into
a
Chaos
,
into
a
confusion
again
as
it
was
at
the
first
,
and
the
wicked
put
into
that
,
and
so
tormented
there
,
there
shal
not
be
an
annihilation
,
but
God
shall
take
away
the
beauty
,
comfort
&
glory
of
the
creature
,
and
whatsoevershal
be
for
the
torment
of
ungodly
men
shal
abide
,
and
so
they
shall
bee
tormented
eternally
by
the
creatures
they
do
abuse
.
As
in
such
a
building
as
this
is
,
there
is
lime
and
stone
,
and
morter
,
but
now
the
art
of
man
puts
a
beauty
upon
them
;
but
suppose
all
the
art
of
man
were
taken
away
from
this
building
,
at
an
instant
,
what
would
become
of
us
then
?
it
would
bury
us
in
the
rubbish
of
it
;
now
it
is
usefull
and
delightfull
,
but
if
the
art
were
taken
away
,
it
would
be
our
destruction
.
So
the
creatures
of
God
have
much
of
Gods
wisedome
,
power
and
goodnesse
in
them
,
which
God
suffers
wicked
men
to
enjoy
;
but
God
will
take
away
all
his
wisdome
,
beauty
and
goodnesse
,
so
that
nothing
but
the
confusion
&
rubbish
of
the
creature
shall
be
upon
the
wicked
to
all
eternity
.
I
will
recover
my
wooll
and
my
flaxe
given
to
cover
their
nakednesse
.
Whence
observe
,
God
gives
his
blessings
to
us
,
not
for
luxury
,
but
for
necessity
;
I
gave
them
to
cover
your
nakednesse
.
dayly
bread
,
or
bread
which
is
for
our
substance
,
so
much
bread
as
serves
for
our
substance
,
nor
calor
,
but
color
,
the
colour
is
rather
regarded
by
many
.
God
lookes
now
especially
that
we
should
cut
of
our
superfluities
,
when
our
br●thren
want
necessareis
.
To
cover
your
nakednesse
.
It
seemes
that
our
nakednesse
needs
a
cover
.
Sin
hath
made
nakednesse
shamefull
.
vile
bodies
;
those
bodies
that
we
study
so
much
to
pamper
and
adorne
,
they
are
bodies
of
vilenesse
,
as
the
Apostle
speakes
,
Phil.
3.
21.
yea
,
of
that
vilenesse
with
an
article
,
or
of
the
vilensse
;
to
be
proud
of
our
cloathes
that
cover
our
shame
,
that
cover
our
nakednesse
is
an
unreasonable
thing
.
Would
you
have
your
bodies
adorned
?
labour
for
godlinesse
,
and
then
you
shall
have
bodies
like
the
glorious
body
of
JESUS
CHRST
;
you
may
have
bodies
that
shall
not
need
a
covering
.
Lastly
,
I
will
take
away
their
corne
,
&c.
how
many
are
there
who
have
lavished
out
their
estates
,
upon
whom
you
may
see
Gods
judgement
so
grievous
,
that
they
want
a
piece
of
bread
;
now
you
often
tell
your
lavish
wasting
servants
,
they
will
be
glad
of
a
crust
before
they
dye
;
It
proves
true
often
of
Masters
and
Mistresses
also
,
who
out
of
pride
and
delicacy
of
spirit
,
will
be
so
fine
&
brave
above
their
ranks
,
that
God
doth
blast
them
that
they
have
not
to
cover
their
nakednesse
.
Those
in
the
third
of
Isa
,
who
had
that
gorgeous
and
brave
attire
,
are
threatned
with
baldnesse
,
and
grinding
with
sackcloath
,
ver.
24.
and
such
as
come
to
misery
by
their
wasting
superfluity
have
none
to
pitty
them
.
I
have
read
of
Alfonsus
a
King
of
Spaine
,
who
when
a
Knight
falling
into
want
and
being
arrested
for
debt
,
there
was
a
petition
to
the
King
to
succour
him
,
I
saith
the
King
,
if
he
had
spent
his
estate
in
mine
,
or
in
the
common-wealths
service
,
it
were
reason
he
should
be
provided
for
,
by
me
or
the
common-wealth
,
but
seeing
he
hath
spent
all
in
rio●ousness
,
let
him
suffer
.
Consider
this
you
who
are
so
loath
to
part
with
your
estates
for
the
publicke
,
you
murmure
at
every
thing
that
is
required
of
you
for
that
,
but
you
are
profuse
in
expences
for
your
lust
,
God
hath
wayes
to
bring
you
low
enough
in
your
estares
.
Ver.
10.
And
now
I
will
discover
her
lewdnesse
.
And
now
,
that
is
,
when
I
recover
my
wooll
,
and
flaxe
,
I
will
discover
her
lewdnesse
,
I
will
take
their
covers
from
their
own
eyes
,
and
from
the
eyes
of
others
.
Wicked
men
,
and
especially
Idolaters
have
divers
covers
for
their
lewdnesse
.
There
are
especially
three
covers
that
these
people
had
for
their
lewdness
.
The
first
was
their
outward
prosperity
:
do
you
speak
so
bitterly
against
us
,
as
if
we
were
Idolaters
,
as
if
we
had
forsaken
God
,
are
we
not
in
as
good
a
condition
as
Judah
,
who
you
say
hath
not
forsaken
God
?
Secondly
,
Their
externall
worship
is
that
yet
they
kept
something
according
to
Gods
own
mind
,
they
yet
kept
the
Sabbath
and
some
solemn
dayes
according
to
the
law
,
this
cover
they
rested
in
;
as
if
they
should
say
,
What
doe
you
accuse
us
as
if
we
did
not
worship
the
true
God
,
have
not
we
Gods
service
with
us
,
and
our
solemne
assemblies
?
Thirdly
,
They
had
other
services
which
were
not
Gods
,
yet
they
did
cover
them
,
with
glorious
pompous
shewes
,
they
had
pompous
dayes
of
solemnity
,
pretended
for
God
,
but
being
of
their
own
invention
,
they
were
hatefull
.
Well
saith
God
,
I
will
take
away
your
prosperity
,
and
I
will
take
away
those
things
you
thinke
to
put
me
off
with
,
I
will
take
away
your
solemnicies
,
and
all
the
pomp
in
your
services
.
I
will
discover
their
lewdnesse
.
The
word
lewdnesse
,
to
fall
,
it
signifies
the
falling
of
the
spirit
low
,
poor
,
vile
,
and
unworthy
things
.
Hence
the
Hebrews
use
that
word
for
a
foole
,
one
that
hath
a
vi●e
spirit
,
set
upon
base
contemptible
things
,
is
Nabal
,
a
foole
.
Hence
that
speech
of
Abigail
concerning
her
husband
,
as
is
his
name
,
so
is
he
,
he
is
Nabal
,
and
folly
is
with
him
.
I
will
discover
her
lewdnesse
in
the
sight
of
her
lovers
.
In
the
sight
;
this
is
a
great
aggravation
of
their
shame
.
God
will
cast
filth
on
them
,
not
before
those
that
are
strangers
,
but
those
before
whom
they
would
be
honoured
.
It
is
a
note
of
Calvin
upon
this
,
that
seemes
to
reach
the
meaning
of
the
holy
Ghost
,
alluding
to
the
way
of
whores
,
who
having
great
men
for
their
lovers
,
favourites
with
Princes
at
the
Court
,
they
rest
on
their
power
,
and
confide
in
their
greatness
,
they
care
not
what
their
husbands
can
doe
against
them
,
and
so
grow
proud
against
their
husbands
,
because
their
lovers
have
great
power
.
There
was
a
remarkable
example
of
this
here
in
England
,
that
you
may
remember
,
it
were
but
to
●ake
in
a
filthy
dunghill
to
mention
it
.
I
will
take
away
their
confidence
,
though
their
lovers
be
never
so
great
,
the
Assyrians
,
and
Aegyptians
,
whosoever
they
be
,
they
shall
have
no
power
to
help
you
,
but
I
will
discover
their
lewdnesse
before
their
face
.
From
hence
take
these
observations
.
First
,
all
wickednesse
,
and
especially
Idolatry
,
hath
many
covers
for
it
;
except
we
looke
very
narrowly
to
those
that
are
superstitious
and
idolatrous
,
we
shall
not
see
the
evill
of
that
sin
.
Some
covers
are
subtilly
woven
,
but
it
may
be
said
of
them
all
as
Isa.
28.
20.
The
bed
is
shorter
then
that
a
man
can
stretch
himselfe
on
it
,
and
the
covering
narrower
then
that
he
can
wrap
himselfe
in
it
.
Secondly
,
Many
men
are
abominable
false
in
all
their
wayes
,
cruell
,
and
bloody
in
their
hearts
against
God
and
good
men
,
their
spirits
are
invenomed
,
and
they
have
given
up
themselves
to
most
horrible
sins
,
yet
so
long
as
they
have
power
about
them
all
is
covered
,
were
all
their
prosperity
taken
from
them
,
and
all
their
glory
and
greatness
,
and
nothing
but
their
falshood
,
and
hatred
of
the
wayes
of
God
appeared
,
what
dreadfull
creatures
would
they
bee
?
There
is
many
a
man
that
is
taken
with
a
strumpet
,
when
shee
hath
painted
her selfe
bravely
like
Iezebel
,
but
if
he
should
see
this
whore
whipped
up
&
down
the
streets
,
and
full
of
botches
,
how
odious
would
this
strumpet
be
in
his
eyes
?
take
away
her
bravery
,
and
she
is
to
him
the
Ioathsomest
creature
upon
earth
.
Thirdly
,
Further
observe
,
I
will
discover
thy
lewdnesse
.
God
hath
a
time
to
discover
wickednesse
,
Psal.
32.
1.
Blessed
is
he
whose
transgresison
is
forgiven
,
whose
sin
is
●overed
.
There
is
a
cover
that
covers
from
the
eyes
of
God
and
man
for
ever
.
I
will
discover
her
lewdness
in
the
sight
of
her
lovers
.
I
will
take
such
a
way
to
manifest
her
vile
lewdness
before
her
lovers
,
that
she
shall
neither
prevail
with
them
,
nor
be
upheld
by
them
.
Whence
observe
,
When
God
discovers
mens
lewdness
,
But
they
shall
proceed
no
farther
,
for
their
folly
shall
bee
made
manifest
to
all
men
.
There
are
many
who
have
secretly
gained
on
the
spirits
of
other
men
,
by
faire
pretences
,
that
they
will
doe
nothing
but
thus
and
thus
,
and
they
seek
nothing
but
the
publicke
good
,
they
shall
proceed
no
further
,
for
they
shal
be
vile
and
contemptible
in
the
eyes
of
those
with
whom
they
prevailed
before
.
Againe
,
further
,
I
will
doe
it
in
the
sight
of
their
lovers
.
When
God
sets
himself
against
his
enemies
,
In
the
face
of
their
lovers
.
Dishonour
before
those
we
expect
honour
from
,
Saul
,
Honour
me
before
the
people
.
Saul
cared
not
much
if
hee
were
dishonored
before
strangers
,
but
he
would
be
honored
before
the
people
.
It
is
such
a
thing
to
be
dishonoured
before
those
that
we
would
be
honoured
before
,
that
the
stronger
a
mans
spirit
is
,
the
more
intolerable
the
burden
is
;
one
of
a
mean
and
low
spirit
,
doth
not
much
care
for
dishonour
any
where
,
but
a
man
that
hath
strength
of
spirit
indeed
,
counts
it
the
worst
thing
that
can
be
to
be
dishonoured
before
those
that
love
him
.
This
we
finde
among
many
Tradesmen
that
are
civill
at
home
,
I
will
discover
their
lewdness
in
the
sight
of
their
lovers
.
When
I
take
away
their
corne
,
and
wine
,
and
flaxe
,
and
these
things
,
their
lovers
will
be
ashamed
of
them
.
The
way
of
carnall
friends
are
to
esteem
of
men
when
they
are
in
prosperity
,
but
when
they
are
down
in
adversity
,
then
they
contemn
them
.
Huntsmen
when
they
would
single
out
a
Deer
,
they
shoot
her
first
,
and
as
soon
as
the
blood
appears
,
all
the
rest
goe
out
of
her
company
,
and
push
her
from
them
.
It
is
so
with
carnall
friends
,
if
a
man
be
in
affliction
,
if
they
see
their
friend
shot
,
they
look
aloofe
from
him
.
Wee
have
had
wofull
experience
of
this
of
late
,
when
many
godly
Ministers
were
persecuted
,
those
who
before
had
seemed
to
be
their
lovers
,
grew
strange
unto
them
.
In
a
sun-shine
day
,
men
that
passe
by
look
on
a
dyall
,
but
in
a
darke
stormy
day
,
a
hundred
may
ride
by
it
and
never
look
to
it
.
Psal.
22.
24.
For
he
hath
not
despised
nor
abhorred
the
affliction
of
the
afflicted
.
When
the
Saints
are
afflicted
,
God
doth
not
hide
his
face
from
them
,
but
when
they
cry
to
him
he
hears
them
.
Yet
further
we
see
here
,
carnall
hearts
have
a
great
deale
of
confidence
in
many
things
they
trust
to
,
Lastly
,
when
God
sets
himselfe
against
a
generation
of
men
,
or
any
particular
,
all
the
means
in
the
world
shall
not
help
.
Ezek.
9.
the
Prophet
had
a
vision
of
six
men
with
weapons
of
war
in
their
hands
;
there
were
six
principall
gates
in
Jerusalem
,
and
God
would
set
these
sixe
men
with
weapons
in
their
hands
at
each
gate
,
that
if
they
run
to
this
,
or
the
other
,
or
any
gate
,
the
man
with
the
weapon
in
his
hand
should
be
sure
to
take
them
,
they
should
not
escape
.
Amos
,
5.
8.
Seeke
him
that
maketh
the
seven
Stars
and
Orion
;
Why
are
these
named
seven
stars
and
Orion
;
the
one
is
the
extreame
of
cold
,
and
the
other
of
heate
;
The
Lord
hath
the
power
of
both
:
if
they
escape
the
heat
,
the
cold
shall
take
them
;
if
the
cold
,
the
heate
shall
take
them
:
and
I
likewise
,
saith
the
Lord
,
can
make
both
these
helpfull
to
you
as
I
please
.
Hence
there
is
such
blasting
of
means
,
for
the
cursing
of
those
whom
God
sets
himselfe
against
;
let
us
not
be
afraid
of
the
great
assistance
that
our
adversaries
have
,
though
they
have
great
assistance
,
they
are
in
Gods
hand
,
and
none
can
deliver
out
of
Gods
hand
;
all
their
strength
is
but
as
tow
and
flaxe
before
the
flame
of
fire
.
If
God
be
in
a
way
of
mercy
,
none
can
take
out
of
his
hands
,
Isa.
43.
13.
There
is
none
can
deliver
out
of
my
hand
,
I
will
worke
,
and
who
shall
let
it
?
Wherefore
it
is
a
fearfull
thing
to
fall
into
the
hand
of
God
when
he
is
in
a
way
of
wrath
,
and
it
is
a
blessed
thing
to
be
in
his
hand
when
he
is
in
a
way
of
mercy
,
for
none
can
deliver
out
of
either
.
Christ
holds
the
stars
,
not
only
Ministers
,
but
all
his
Elect
in
his
hand
,
and
none
can
take
them
out
.
I
will
give
you
a
notable
example
in
Gods
preservation
in
times
of
danger
:
In
the
time
of
the
Massacre
at
Paris
,
there
was
a
poor
man
,
who
for
his
deliverance
crept
into
a
hole
,
and
when
he
was
there
,
there
comes
a
Spider
and
weaves
a
cobweb
before
the
hole
;
when
the
murtherers
came
to
search
for
him
,
saith
one
,
Certainly
he
is
got
into
that
hole
:
No
saith
another
,
he
cannot
be
there
,
The
hope
of
the
wicked
,
Job
saith
,
is
as
the
Spiders
Web
;
yet
if
God
please
he
can
make
a
cobweb
to
deliver
his
people
.
The
least
things
shall
deliver
when
he
will
,
and
the
greatest
meanes
of
deliverance
shall
not
deliver
when
he
pleases
.
The
Eighth
Lecture
.
HOSEA
2.
11.
I
will
also
cause
all
her
mirth
to
cease
,
her
feast
dayes
,
her
New
Moones
,
and
her
Sabbaths
,
and
all
her
solemne
feasts
.
THe
Lord
proceeds
still
in
his
threats
against
Israel
,
in
this
verse
we
have
as
sore
a
threat
as
any
,
for
it
is
in
part
spirituall
.
Her
mirth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
the
Seventy
reade
it
,
the
word
signifieth
the
right
temper
,
the
right
posture
of
the
minde
,
when
the
minde
is
in
a
right
frame
,
then
it
may
be
merry
;
Whosoever
is
merry
(
saith
S.
James
)
let
him
sing
;
there
the
word
though
not
the
same
,
yet
signifying
the
same
thing
;
who
ever
hath
his
minde
in
a
right
frame
,
let
him
sing
.
No
man
can
be
truly
merry
except
his
minde
be
in
a
right
frame
.
I
will
cause
[
all
]
her
mirth
.
I
will
cause
it
to
cease
.
I
will
turne
it
away
,
so
the
Seventy
.
I
can
soone
have
all
their
mirth
down
,
they
shall
never
be
able
to
rejoyce
more
if
I
please
;
it
is
gone
all
with
the
turn
of
a
hand
.
It
appeares
that
Israel
,
though
an
apostatizing
people
,
though
a
people
of
Gods
wrath
,
designed
to
dreadfull
judgements
,
yet
was
a
merry
jocund
people
,
they
went
on
still
in
their
mirth
and
joviallity
.
That
which
is
here
implyed
,
is
more
fully
exprest
in
Amos
Chap.
6.
4.
who
was
contemporary
with
Hosea
,
and
hee
was
the
Prophet
of
the
ten
Tribes
as
Hosea
was
,
now
see
there
how
Amos
setteth
forth
the
mirth
of
this
people
,
They
lye
upon
beds
of
Ivory
,
and
stretch
themselves
upon
their
couches
,
and
eate
the
Lambes
out
of
the
flock
,
and
the
Calves
out
of
the
middst
of
the
stall
,
they
chaunt
to
the
sound
of
the
Violl
,
and
invent
to
themselves
instruments
of
musick
like
David
,
they
drinke
wine
in
bowles
,
and
anoint
themselves
with
the
chiefe
oyntment
.
This
was
their
condition
when
they
were
under
such
fearfull
guilt
and
in
such
dreadfull
danger
.
Sensuall
men
,
This
is
the
disposition
of
carnall
hearts
under
all
their
guilt
and
danger
;
They
swim
delightfully
in
that
River
of
Jordan
,
and
suddenly
fall
into
the
Dead
Sea
;
they
spend
their
dayes
in
pleasure
,
and
in
a
moment
go
down
into
hell
.
This
is
all
the
portion
of
their
cup
they
receive
from
the
Lord
:
They
have
a
little
joy
here
,
this
is
all
they
are
like
to
have
,
and
therefore
they
will
take
their
fill
of
what
they
have
.
But
this
will
not
hold
.
I
will
cause
this
mirth
to
cease
.
Sinne
and
mirth
can
never
hold
long
together
;
If
you
will
not
take
away
sinne
from
your
mirth
,
God
will
take
away
mirth
from
your
sin
.
It
is
indeed
the
happinesse
of
the
Saints
that
they
shall
have
everlasting
joy
,
the
pleasures
at
Gods
right
hand
are
for
evermore
,
but
the
pleasures
of
sin
must
cease
.
Thirdly
,
Oh
the
happy
advantage
the
Saints
have
in
their
afflictions
over
that
the
wicked
have
in
theirs
!
They
have
spirits
indeed
that
well
may
be
called
brave
spirits
,
Habak.
3.
17.
Although
the
Figtree
shall
not
blosome
,
neither
shall
fruit
be
in
the
Vines
,
the
labour
of
the
Olive
shall
faile
,
and
the
fields
shall
yeeld
no
meate
,
the
flocke
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
herd
in
the
stals
;
What
then
?
Yet
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
:
All
their
joy
shall
not
cease
;
perhaps
in
times
of
affliction
,
in
sad
dismall
times
,
they
may
abate
somewhat
of
their
outward
joy
,
but
all
their
mirth
shall
not
cease
,
there
shall
be
joy
within
,
though
none
without
.
Lastly
,
I
will
cause
all
the
mirth
to
cease
.
All
our
mirth
depends
upon
God
,
The
God
of
all
consolation
;
Joy
is
Gods
propri●ty
,
he
gives
it
when
he
will
,
and
takes
it
away
when
he
will
.
Tou
have
an
excellent
Text
for
Gods
hand
in
taking
away
joy
from
the
hearts
of
men
when
he
pleaseth
,
it
is
Lamen.
3.
65.
Give
them
sorrow
of
heart
,
thy
curse
upon
them
:
Marke
it
;
Now
that
word
that
is
translated
sorrow
of
heart
(
I
especially
take
the
note
from
thence
)
A
word
that
comes
from
that
that
signifies
a
helmet
,
or
a
shield
to
fence
of
any
thing
,
or
to
cover
a
thing
as
a
thing
is
covered
by
a
shield
and
helmet
;
And
it
doth
note
to
us
that
disease
which
Physitians
call
Cardiaca
passio
,
a
kinde
of
disease
whereby
the
heart
is
so
opprest
,
and
there
is
such
a
stopping
,
that
it
is
as
it
were
covered
sicut
scuto
,
as
with
a
shield
,
there
is
a
lid
as
it
were
put
over
the
heart
,
a
shield
to
keepe
out
all
things
that
should
comfort
,
and
to
fence
off
all
things
that
may
be
taken
to
be
any
refreshments
to
the
spirits
;
let
the
most
precious
Cordials
in
the
world
be
given
to
those
that
have
that
disease
,
they
cannot
be
refreshed
by
any
of
them
,
and
so
the
heart
comes
to
be
suffocated
with
sorrow
.
This
is
the
meaning
of
the
word
here
,
Lord
give
them
sorrow
of
heart
;
Put
them
into
such
a
condition
,
as
that
their
hearts
may
be
so
stopped
and
stifled
with
sorrow
,
that
what
ever
meanes
shall
be
used
to
bring
any
comfort
to
them
,
let
it
be
kept
off
,
that
no
creature
in
the
world
may
be
able
to
afford
the
least
refreshment
to
them
;
They
were
wont
to
shield
and
fence
off
thy
Word
:
when
thy
word
was
used
to
be
delivered
to
them
,
wherein
the
treasures
of
thy
mercies
were
,
and
they
heard
the
sweet
promises
of
the
Gospel
opened
,
yet
they
fenced
off
thy
word
as
with
a
shield
;
Now
when
they
are
in
affliction
let
their
hearts
be
choaked
so
,
and
let
there
be
such
a
fence
put
upon
their
hearts
,
that
though
there
be
never
so
many
promises
brought
to
them
,
they
may
be
fenced
off
by
the
secret
curse
.
As
,
Doe
we
not
finde
many
wretches
who
have
lived
under
the
Gospel
,
and
fenced
off
the
treasures
of
mercies
opened
to
them
,
when
they
have
beene
in
affliction
they
have
beene
in
horrible
desperation
,
and
whensoever
any
thing
out
of
the
Gospel
hath
been
spoken
to
them
for
their
comfort
,
they
have
had
strange
kinde
of
fences
to
put
off
such
things
;
As
those
that
reade
the
story
of
Spira
,
may
wonder
what
a
cunning
fencer
he
was
to
fence
off
all
comfort
that
was
brought
to
him
.
This
was
from
the
Lord
,
Lord
give
them
sorrow
of
heart
,
that
is
,
Lord
put
such
a
shield
upon
their
hearts
,
as
all
comfort
may
be
fenced
of
from
them
.
We
see
(
my
brethren
)
how
we
depend
upon
God
for
comfort
,
we
all
cry
out
for
comfort
,
let
us
know
and
take
to
heart
our
dependance
upon
God
for
it
,
God
can
fence
our
hearts
from
comfort
when
he
pleaseth
,
let
us
take
heed
we
doe
not
fence
of
his
word
form
our
hearts
.
I
will
cause
all
her
mirth
to
cease
,
her
feast
dayes
.
These
two
are
put
together
,
for
the
hearts
of
men
when
they
enjoy
a
more
liberall
use
of
the
cheature
then
ordinary
,
and
are
amongst
cheerfull
company
are
warmed
,
raised
and
inflamed
at
such
times
,
If
the
heart
of
a
man
be
gracious
,
and
hee
feasts
in
a
gracious
way
,
his
heart
is
warmed
,
and
cheered
,
and
inlarged
in
things
that
are
good
;
so
the
heart
of
the
wicked
when
they
are
at
their
feasts
,
all
their
lusts
are
warmed
,
and
their
spirits
are
raised
&
strengthned
in
the
things
that
are
evil
.
You
have
a
notable
example
of
the
cheering
and
raising
of
the
hearts
of
men
in
good
things
in
the
time
of
feasts
,
2
Chro.
30.
21.
the
feast
that
Hezekiah
made
for
the
people
of
Jerusalem
in
that
great
Passeover
,
the
Text
saith
that
they
kept
the
feast
of
unleavened
bread
seven
dayes
with
great
gladness
,
and
vers.
23.
the
whole
Assembly
tooke
counsell
to
keep
other
seven
days
,
&
they
kept
other
7
dayes
with
gladness
.
Now
mark
how
their
hearts
were
raised
,
and
mightily
up
upon
this
,
Chap.
31.
ver.
1.
When
all
was
finished
,
all
Israel
that
were
present
went
out
to
the
cities
of
Iudah
,
and
brake
the
images
in
pieces
,
and
cut
down
the
groves
,
and
threw
downs
the
high
places
and
the
Altars
out
of
all
Iudah
and
Benjamine
,
in
Ephraim
also
and
Manasseth
,
untill
they
had
utterly
destroyed
them
all
.
Their
hearts
being
up
,
and
their
feasts
being
in
a
gracious
way
,
they
were
so
inflamed
,
that
now
they
tooke
upon
them
a
mighty
courage
in
doing
great
things
for
God
.
It
were
well
if
it
were
always
so
with
us
when
God
calleth
us
to
feasting
,
(
as
sometimes
he
doth
,
though
not
now
)
that
our
hearts
were
alwayes
up
in
our
feasting
,
warmed
and
inlarged
to
do
much
good
.
It
is
that
which
hath
been
the
honour
of
this
Citie
,
that
in
their
Companies
feasting
yearly
,
they
were
wont
heretofore
usually
when
they
had
rejoyced
one
with
another
,
when
their
hearts
were
up
,
to
consult
together
what
good
to
do
for
their
countries
in
which
they
were
borne
,
and
then
to
resolve
to
send
the
preaching
of
the
Word
to
such
a
great
Town
where
most
of
them
were
bred
,
and
to
such
another
Towne
.
This
was
a
gracious
feasting
,
and
for
this
they
were
much
envyed
at
:
And
though
these
feasts
were
prohibited
upon
other
pretences
,
yet
the
hindering
this
good
done
at
those
times
,
lay
in
the
bottome
of
that
prohibition
.
Feasting
also
warms
the
lusts
,
With
hypocriticall
mockers
at
feasts
,
they
gnashed
upon
me
with
their
teeth
.
Here
is
scorning
and
violence
,
gnashing
upon
the
Psalmist
with
their
teeth
,
and
this
at
their
feasts
.
Hos.
7.
5.
In
the
daye
of
our
King
,
the
Princes
have
made
him
sick
with
bottles
of
wine
,
he
stretched
out
his
hand
with
scorners
.
They
brought
bottles
of
wine
,
and
when
his
lusts
were
heated
with
wine
and
good
cheere
,
then
hee
joyned
with
them
in
scorning
the
wayes
and
worship
of
GOD
;
they
scorned
at
all
those
that
would
goe
up
to
Jerusalem
to
worship
according
to
the
institution
,
these
must
be
so
precise
that
they
will
not
joyne
with
us
,
as
if
wee
had
not
the
worship
of
GOD
among
us
,
they
tel
tales
to
Jeroboam
and
the
other
Princes
of
the
godly
who
would
not
yeeld
to
their
idolatrous
wayes
of
worship
,
they
scorned
at
their
precisenesse
;
Now
saith
the
Text
,
The
King
stretched
out
his
hand
with
scorners
,
takes
them
by
the
hand
,
and
encourageth
them
in
that
way
,
and
tells
them
he
will
take
a
course
with
them
,
not
one
of
them
shall
be
suffered
to
live
in
his
dominions
.
Their
hearts
were
put
all
agog
with
their
feasts
,
but
God
hath
a
time
to
take
away
feasting
times
from
a
people
,
a
time
when
those
who
have
delighted
themselves
so
in
the
use
of
the
creatures
,
shall
have
all
those
merry
meetings
and
brave
times
cease
,
never
feast
more
,
never
meet
with
such
merry
company
more
;
For
Kingdomes
also
,
though
there
be
times
for
feasting
,
yet
there
is
a
time
of
mourning
;
and
God
seems
this
day
to
be
comming
to
us
to
take
away
our
feasts
,
to
call
upon
us
to
spend
our
times
in
another
way
;
It
were
good
for
us
to
do
what
we
can
to
prevent
God
,
by
humbling
our selves
in
a
voluntary
way
,
to
take
away
our
owne
Feasts
,
and
to
change
our
Festivities
into
Humiliations
.
The
times
call
for
fasting
now
,
rather
then
feasting
;
Isa.
22.
12.
is
a
most
dreadfull
place
,
that
might
make
the
hearts
of
those
who
are
guilty
in
this
kinde
tremble
.
Vers.
12.
And
in
that
day
did
the
Lord
of
hosts
call
to
mourning
,
and
to
girding
with
sackcloath
,
and
behold
joy
and
gladness
,
slaying
oxen
,
killing
sheep
,
drinking
wine
.
Surely
this
iniquity
shall
not
be
purged
from
you
till
you
die
,
saith
the
Lord
God
of
Hosts
.
While
the
bread
is
taken
away
from
our
brethren
,
and
the
land
is
so
miserably
spoyled
,
and
when
such
a
black
cloud
hangeth
over
our
heads
,
here
is
no
time
for
Festivities
.
Whatsoever
your
customes
have
been
,
at
this
time
now
coming
(
I
mean
that
which
you
call
your
Christmas
Festivity
)
you
are
certainely
bound
now
to
turne
it
into
a
time
of
mourning
;
For
if
wee
should
grant
it
lawfull
for
men
to
appoint
Holy-days
that
way
,
for
feasting
,
(
of
which
more
by
and
by
)
yet
certainly
it
cannot
be
but
a
sinfull
thing
,
so
to
set
those
dayes
apart
,
as
whatsoever
providence
of
God
falls
out
,
yet
they
will
continue
what
they
themselves
have
set
.
You
will
all
grant
this
,
that
if
it
be
lawfull
to
keep
this
time
of
Festivity
,
yet
this
not
that
that
God
himselfe
hath
set
apart
and
enjoyned
.
We
never
have
it
required
by
Christ
,
or
by
his
Apostles
,
that
at
such
a
time
,
just
when
the
yeer
cometh
about
,
that
wee
should
have
solemn
dayes
of
Festivity
.
Well
then
,
at
the
most
,
if
we
suppose
it
lawfull
,
it
is
but
the
institution
of
man
;
if
it
be
mans
institution
,
then
certainly
it
must
give
way
to
Gods
work
,
to
providence
.
For
man
to
put
so
much
upon
his
institution
,
because
hee
hath
appointed
such
a
day
when
the
yeer
cometh
about
to
rejoyce
in
,
that
whatsoever
worke
of
God
falls
out
in
the
mean
time
,
that
calls
for
humiliation
and
fasting
,
yet
hee
will
hold
to
his
own
institution
;
what
is
this
my
brethren
but
to
make
the
commandements
of
God
to
be
of
none
effect
through
mans
tradition
?
It
is
apparent
breach
of
that
Scripture
.
For
this
is
certaine
now
that
it
is
the
commandement
of
God
that
you
should
mourne
and
fast
,
if
then
because
of
mans
institution
you
will
put
by
the
command
of
God
,
and
now
spend
time
in
feasting
and
rejoycing
,
which
ought
not
to
be
but
in
such
times
when
God
shines
upon
a
Kingdom
in
wayes
of
mercy
,
know
this
is
sin
unto
you
.
If
you
can
say
that
God
shines
upon
us
now
in
present
extraordinary
mercies
then
we
may
feast
.
I
confess
they
are
extraordinary
mercies
in
regard
of
what
wee
may
hope
to
be
the
event
and
effect
of
them
;
but
for
the
administrations
of
God
towards
us
,
they
are
such
as
if
ever
they
called
for
fasting
,
they
call
for
it
at
this
day
.
Therefore
here
by
Gods
works
amongst
us
,
wee
know
we
have
Gods
will
revealed
to
us
,
namely
to
fast
;
the
other
at
most
is
but
mans
institution
and
tradition
.
Now
the
traditions
of
man
must
yeeld
to
the
commandements
of
God
.
With
what
conscience
now
can
you
take
such
a
plentifull
use
of
the
creature
,
and
suffer
your
brethren
to
want
cloaths
and
bread
?
If
God
have
yet
granted
to
you
such
a
comfortable
estate
that
you
have
so
much
to
spare
as
to
feast
,
know
you
are
bound
in
conscience
then
to
lay
out
that
in
relieving
your
brethren
who
have
been
so
cruelly
used
,
therefore
God
brings
them
to
you
to
be
objects
of
your
compassion
.
It
would
be
very
acceptable
to
God
if
so
much
as
any
of
you
have
usually
spent
in
feastings
,
or
intended
to
spend
in
these
twelve
dayes
,
you
would
set
it
now
apart
for
the
reliefe
of
those
who
want
bread
,
and
set
the
time
apart
also
for
mourning
in
your
families
,
that
God
would
pardon
the
sinne
of
these
times
formerly
committed
.
And
now
not
only
feasts
in
private
Families
should
cease
,
but
the
feasts
of
Companies
in
your
publique
Halls
likewise
.
What
abundance
of
poor
plundered
people
might
be
relieved
,
if
all
that
were
spent
in
one
yeere
in
the
feasts
of
your
companies
,
were
laid
aside
for
their
use
!
These
are
times
for
mercy
,
not
for
festivity
;
if
wee
will
not
cease
our
feastings
,
let
us
know
,
God
hath
thousands
of
wayes
to
take
away
feasts
from
a
kingdome
,
and
to
bring
cleanness
of
teeth
among
us
,
I
will
take
away
their
feasts
,
saith
the
Lord
.
The
main
thing
in
this
verse
to
be
opened
to
you
,
is
,
what
these
feasts
of
the
Jews
were
.
In
the
opening
of
all
these
we
shal
be
put
upon
the
opening
of
much
Scripture
,
and
therefore
I
shall
not
make
hast
out
of
this
verse
.
The
words
here
are
Feasts
and
solmne
Feasts
;
to
rejoyce
and
leape
,
the
second
from
a
word
that
signifies
a
stated
,
a
setled
time
.
Our
English
word
Feast
comes
of
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
goddes
,
as
the
heathen
so
called
,
that
which
the
Latines
call
Vesta
,
the
goddess
both
of
earth
and
of
fire
.
The
Jewes
had
their
Civill
feasts
,
and
their
Holy
feasts
.
Amongst
their
Holy
feasts
,
some
were
of
Gods
appointment
,
and
some
of
their
own
.
Of
Gods
appointment
,
some
were
more
solemn
,
some
lesse
.
Their
Civill
feasts
were
times
wherein
they
tooke
a
more
liberall
use
of
the
creature
,
in
rejoycing
one
with
another
upon
some
specially
occasion
,
this
they
called
a
Good
day
,
not
a
Holy
day
,
so
you
have
it
,
Esth.
8.
17.
The
Jewes
had
joy
and
gladnesse
,
a
feast
and
a
good
day
,
so
they
were
wont
to
expresse
the
day
of
feasting
,
facere
Bonum
diem
,
to
make
a
Good
day
to
their
brethren
,
it
will
appeare
by
examining
that
Text
of
Esther
,
that
that
day
thought
it
was
set
to
be
kept
every
yeer
,
yet
it
was
but
as
a
good
day
to
them
,
and
could
not
be
said
to
be
a
holy-day
;
we
do
not
read
of
any
religious
solemne
exercise
that
they
had
for
the
day
:
Such
a
day
I
take
to
bee
our
fifth
of
November
,
a
Good
day
,
not
a
Holy-day
,
wherein
wee
have
a
more
liberall
use
of
the
creature
then
at
other
times
,
and
remember
the
mercies
of
God
with
thanksgiving
:
But
wee
know
the
day
is
not
set
apart
for
this
end
,
so
as
it
is
unlawfull
to
be
exercised
in
any
other
thing
,
and
we
shall
shew
afterward
,
how
that
dayes
cannot
be
set
apart
Annually
,
or
be
made
holy
by
men
.
Their
Religious
feasts
which
they
presumed
themselves
to
make
holy
,
were
[
their
]
feasts
rather
then
Gods
,
and
for
that
you
have
the
example
of
Jeroboam
,
he
appointed
a
feast
even
of
his
own
head
;
it
is
in
1
King
.
12.
32
,
33.
And
Jeroboam
(
saith
the
Text
)
ordained
a
feast
in
the
eighth
month
,
on
the
fifteenth
day
of
the
month
,
like
unto
the
feast
which
is
in
Iudah
,
so
hee
offered
upon
the
Altar
which
hee
had
made
in
Bethel
,
the
fifteenth
day
of
the
eighth
month
,
even
in
the
month
which
hee
had
devised
of
his
owne
heart
,
and
ordained
a
feast
unto
the
children
of
Israel
.
Marke
here
,
Ieroboam
is
rebuked
for
appointing
a
feast
of
his
owne
heart
,
like
the
feast
God
had
appointed
;
this
is
no
excuse
that
he
would
be
an
imitator
of
God
.
This
reason
many
think
will
justifie
their
superstitious
way
,
they
do
but
imitate
what
God
did
,
as
thus
,
God
had
an
Ephod
for
the
Priests
,
therefore
they
will
have
a
holy
garment
;
God
had
a
Temple
consecrated
,
they
will
have
one
so
too
God
had
his
feast
days
and
holy-dayes
,
they
will
have
theirs
too
in
imitation
of
God
.
This
very
thing
that
Ieroboam
did
,
hee
is
rebuked
for
,
that
he
would
set
up
a
thing
like
unto
Gods
.
Where
God
hath
set
his
stamp
upon
any
thing
,
wee
must
take
heed
wee
presume
not
to
set
our
own
stamp
.
Suppose
any
one
should
take
a
piece
of
silver
,
&
should
set
just
the
same
stamp
as
neer
as
he
can
that
the
King
doth
upon
his
coine
,
be
it
but
a
two-pence
,
the
silver
is
his
owne
;
well
,
but
if
he
come
to
be
examined
,
Why
do
you
thus
?
What
hurt
saith
he
is
there
in
it
?
I
have
done
no
more
then
the
King
,
I
have
done
but
as
he
did
;
Why
,
may
we
not
follow
his
example
?
will
this
answer
think
you
serve
his
turne
?
It
is
as
much
as
his
life
is
worth
:
Just
such
a
plea
is
this
,
they
will
doe
such
and
such
things
in
Gods
worship
,
why
?
God
hath
done
so
before
,
and
they
doe
but
imitate
God
;
There
is
as
much
strength
in
the
one
as
in
the
other
.
Therefore
that
word
here
[
devised
of
his
owne
heart
]
in
the
Hebrew
comes
from
a
word
that
signifies
to
lye
,
Isa
44.
25.
He
frustrateth
the
tokens
of
the
lyars
,
it
is
the
same
word
:
Jeroboam
indeed
in
setting
this
day
apart
,
he
did
it
under
a
pretence
to
honour
and
worship
God
,
but
though
it
might
seeme
to
make
Gods
honour
and
worship
better
then
before
,
yet
the
Scripture
puts
the
lie
upon
it
,
so
the
word
is
;
I
thinke
this
was
the
reason
he
set
it
apart
in
the
eighth
month
,
the
Feast
of
Tabernacles
was
the
fifteenth
day
of
the
seventh
month
;
now
he
would
not
alter
the
day
,
but
have
it
the
same
day
that
Gods
was
,
but
in
the
eighth
month
,
for
the
Feast
of
Tabernacles
was
appointed
for
this
end
,
to
praise
God
for
the
in-gathering
of
the
fruits
of
the
earth
,
and
it
was
as
upon
our
September
;
Now
because
upon
the
fifteenth
of
September
perhaps
all
the
creatures
were
not
gathered
in
,
there
might
be
some
remaining
abroad
,
therefore
Ieroboam
might
have
this
device
,
he
would
stay
till
every
thing
be
gathered
in
,
till
they
had
it
in
their
barnes
,
and
in
their
vessels
;
when
they
had
it
all
fully
in
,
and
it
was
fit
to
eate
and
drinke
,
then
saith
Ieroboam
,
now
it
is
the
time
to
praise
God
,
you
praised
God
before
when
you
were
taking
in
of
the
fruits
,
but
you
have
not
taken
them
all
in
,
you
cannot
come
to
use
them
,
but
now
having
them
all
in
,
and
now
being
able
to
make
use
of
them
,
now
is
the
time
to
praise
God
.
This
was
Jeroboams
wisdome
,
and
he
thought
to
make
a
Feast
to
take
the
people
rather
then
Gods
Feast
.
There
are
no
superstitious
men
but
will
have
some
argument
and
plea
for
their
wayes
,
to
take
the
hearts
of
people
to
embrace
those
wayes
rather
then
Gods
simple
,
plaine
and
pure
Ordinances
.
Well
,
but
though
Jeroboam
did
it
under
this
pretence
,
yet
hee
lies
still
;
so
those
men
that
will
take
upon
them
to
sanctifie
dayes
,
or
places
,
or
garments
,
or
any
gesture
that
God
never
did
,
though
they
say
they
doe
it
for
Gods
honour
,
to
make
Gods
worship
more
glorious
and
decent
;
yet
it
is
a
lie
:
Just
as
those
who
will
make
Images
,
brave
golden
Images
of
God
,
O
say
they
,
it
is
for
the
honour
of
God
,
but
marke
what
the
Text
faith
,
Hab.
2.
18.
What
profiteth
the
graven
Image
that
the
maker
thereof
hath
graven
it
,
the
m●lten
Image
and
a
teacher
of
lyes
?
If
Images
be
lay
mens
bookes
,
they
are
books
that
have
abundance
of
err●aes
in
them
,
they
are
full
of
lies
.
Here
now
ariseth
the
Question
about
mans
appointing
Feasts
,
whether
there
may
he
holy
Feasts
(
taken
so
in
a
proper
sence
)
by
mans
appointment
?
Ieroboam
is
accused
for
it
plainly
:
and
Gal.
4.
10.
there
is
a
charge
upon
the
Galatians
,
and
that
very
severely
.
You
observe
dayes
,
and
months
,
&
times
,
and
yeers
,
I
am
afraid
of
you
le●t
I
have
bestowed
upon
you
labour
in
vaine
.
It
appeares
by
this
that
peoples
hearts
are
mightily
set
upon
their
Feasts
,
their
dayes
,
and
months
,
and
yeeres
,
they
were
loath
to
be
taken
off
from
them
,
so
that
the
Apostle
speakes
with
a
deale
of
bitternesse
of
spirit
,
I
am
afraid
of
you
that
I
have
lost
my
labour
;
and
indeed
when
godly
Ministers
take
paines
amongst
people
whose
hearts
are
set
upon
such
things
as
these
,
for
the
most
part
they
loose
their
labour
,
little
good
is
done
.
Yea
will
some
say
,
to
observe
the
Jewish
dayes
after
they
were
abolished
by
God
,
that
was
sinfull
and
dangerous
,
but
we
doe
not
keepe
Jewish
days
.
But
mark
what
these
men
say
,
God
abolisheth
his
owne
,
and
yet
they
thinke
hee
gives
liberty
to
man
to
set
up
others
.
If
this
were
so
,
that
upon
Gods
abolishing
his
own
,
men
should
have
liberty
to
set
up
theirs
,
then
the
Christians
are
under
a
more
heavy
bondage
and
grievous
paedagogie
then
ever
the
Jewes
were
,
for
it
is
better
to
have
a
hundred
days
of
Gods
appointing
,
then
one
of
mans
,
it
is
more
honourable
.
Further
,
if
God
appoint
,
there
needs
no
scruple
,
as
there
is
if
man
appoint
;
yea
,
if
God
appoint
,
wee
may
expect
a
speciall
blessing
,
and
efficacy
,
and
presence
of
God
,
we
cannot
expect
such
things
in
mans
appointment
.
Now
if
this
were
so
,
when
God
hath
taken
away
Jewish
Ceremonies
,
man
might
lawfully
appoint
others
as
he
pleaseth
,
and
when
God
hath
taken
away
Iewish
dayes
,
man
might
appoint
other
dayes
,
we
may
pray
to
God
with
good
reason
to
bring
us
under
the
pedagogie
of
the
Law
again
,
rather
then
to
be
thus
under
mans
power
.
Thus
farre
we
grant
,
that
upon
any
speciall
work
of
God
,
the
very
revolution
of
the
yeare
hath
a
naturalnesse
in
it
to
put
me
in
mind
of
such
a
thing
,
and
so
farre
as
there
is
a
naturalnesse
in
it
,
there
is
good
in
it
,
I
may
make
use
of
it
.
Therefore
I
dare
not
say
that
is
altogether
unlawfull
at
such
times
to
have
some
outward
rejoycing
,
when
God
doth
not
call
for
mourning
some
other
way
,
(
except
the
argument
from
the
extraordinary
abuse
there
hath
been
of
it
may
be
of
force
)
Nay
that
there
may
be
advantage
taken
of
the
peoples
leasure
,
to
preach
the
word
,
and
to
heare
Sermons
upon
such
dayes
we
deny
not
.
Wee
know
that
Christ
was
in
the
Porch
of
the
Temple
at
the
feast
of
Dedication
,
which
was
one
of
the
dayes
of
their
owne
appointing
,
not
that
he
was
there
to
countenance
or
honor
the
Feast
,
but
because
he
had
been
there
before
at
another
Feast
of
Gods
appointment
.
Now
there
being
a
multitude
of
people
at
that
time
also
gathered
together
,
he
takes
advantage
of
the
concourse
of
the
people
to
come
to
the
out-porch
to
preach
to
them
.
So
much
therefore
as
we
may
grant
,
we
will
not
deny
.
For
the
understanding
of
this
point
,
the
setting
apart
days
,
I
suppose
there
are
these
two
things
will
be
questioned
.
First
,
Why
may
not
governours
of
the
Church
set
apart
dayes
,
as
well
as
appoint
times
for
preaching
,
or
as
well
as
others
of
themselves
will
appoint
such
times
,
as
once
a
week
so
much
time
set
apart
for
a
Lecture
?
Secondly
,
We
may
appoint
fast
dayes
,
and
dayes
of
thanksgiving
,
these
are
set
apart
by
man
,
how
cometh
it
to
passe
then
that
this
can
bee
cleare
that
a
man
may
appoint
a
time
for
preaching
constantly
once
a
weeke
,
and
he
may
appoint
times
of
fasting
,
and
dayes
of
thankesgiving
,
and
yet
not
have
this
liberty
,
to
make
a
day
that
may
be
properly
called
a
holy-day
?
We
must
cleare
that
point
from
this
objection
,
or
else
we
do
nothing
;
and
for
the
clearing
this
wee
must
know
there
is
a
great
deale
of
difference
in
these
three
things
,
the
right
understanding
of
which
will
cleare
all
the
matter
.
Between
deputation
,
and
dedication
,
and
sanctification
of
a
thing
.
I
may
depute
a
creature
to
be
made
use
of
to
help
me
in
holy
things
,
and
yet
still
this
creature
is
not
sanctifyed
by
its
deputation
,
Yea
I
will
appoint
such
a
garment
that
I
have
when
I
am
in
such
a
service
such
a
day
to
weare
,
but
yet
the
garment
is
not
made
holy
by
it
.
A
creature
is
not
made
holy
meerely
by
being
made
use
of
at
holy
exercise
or
in
a
holy
thing
.
As
thus
,
suppose
I
goe
to
reade
the
holy
Scripture
,
I
make
use
of
a
candle
to
reade
it
by
,
I
doe
not
make
the
candle
holy
by
this
,
because
I
make
use
of
it
.
If
the
making
use
of
a
creature
in
a
holy
duty
did
make
the
creature
holy
,
then
it
would
fall
out
generally
in
all
creatures
.
I
make
use
of
the
very
light
and
the
ayre
when
I
am
reading
and
speaking
holy
things
in
publicke
assemblies
,
I
do
not
make
the
light
and
ayre
holy
,
because
I
make
use
of
them
in
holy
things
;
so
I
make
use
of
this
houre
to
preach
in
,
though
I
make
use
of
it
in
a
holy
duty
,
I
make
it
no
further
holy
then
a
man
doth
his
spectacles
that
he
useth
to
reade
the
Scripture
by
.
A
deputation
is
this
,
when
such
a
creature
as
I
shal
think
most
commodius
for
such
a
service
shal
be
put
a
part
for
such
a
service
,
or
when
such
a
creature
,
as
I
have
use
of
for
such
a
service
,
will
be
a
naturall
and
usefull
help
to
me
,
to
appoint
it
for
that
service
upon
that
ground
.
The
second
is
dedication
,
that
is
when
I
give
a
thing
out
of
my
own
power
,
Now
sanctification
is
beyond
dedication
,
that
is
when
any
creature
or
time
is
so
set
apart
for
holy
things
as
it
must
not
be
used
in
any
thing
but
that
that
is
holy
;
This
is
the
proper
sanctification
,
and
the
setting
apart
of
any
day
thus
,
that
is
,
such
a
day
God
giveth
to
me
to
make
use
of
for
my
occasions
,
if
I
shall
thus
set
it
a
part
,
so
devote
it
for
such
a
businesse
,
as
it
may
not
without
sin
to
me
(
whatsoever
falleth
out
)
be
used
to
any
other
occasion
.
And
secondly
,
when
I
have
set
it
apart
I
shall
put
so
much
in
it
as
if
the
same
holy
actions
be
performed
to
another
time
,
they
shall
not
be
accounted
so
holy
as
at
this
time
,
although
that
time
hath
as
much
natural
fitnesse
in
it
,
now
I
sanctifie
time
to
my selfe
,
but
thus
I
cannot
doe
without
sin
.
You
shall
finde
that
there
are
these
two
things
in
all
holy
feasts
,
and
indeed
in
all
things
that
are
accounted
holy
.
First
,
it
was
a
sinne
for
them
to
make
use
of
that
time
for
any
other
thing
,
or
any
other
wayes
then
God
had
appointed
:
Secondly
,
the
actions
that
they
did
at
that
time
were
such
as
were
more
acceptable
to
God
then
if
they
had
done
the
same
thing
at
another
time
.
Yea
it
was
so
in
their
very
days
of
humiliation
,
that
were
once
a
yeere
,
a
day
of
Expiation
,
this
day
must
not
be
used
for
any
thing
else
;
and
if
they
humbled
themselves
or
fasted
upon
another
day
,
that
would
not
have
beene
so
acceptable
to
God
as
upon
this
day
.
So
wee
shall
see
it
in
all
superstitions
of
men
when
they
set
apart
either
dayes
,
or
places
,
or
things
,
they
put
these
two
upon
them
.
As
for
places
,
They
say
we
appoint
a
place
for
people
to
meet
in
a
religious
way
;
yes
,
but
when
comes
it
to
be
superstitious
?
Thus
first
when
it
comes
so
to
be
set
apart
,
so
as
I
shall
make
conscience
of
using
it
to
any
other
use
but
this
;
Secondly
,
when
I
shall
be
perswaded
in
my
conscience
that
God
accepts
of
service
done
him
in
this
place
better
then
in
any
other
though
as
decent
as
this
.
So
for
superstitious
garments
.
You
will
say
,
may
not
Ministers
be
decent
?
I
have
heard
a
great
Doctor
give
this
argument
for
a
surplice
;
somtime
saith
he
I
ride
abroad
to
preach
and
my
cloake
is
dirty
,
is
it
fit
for
me
to
come
into
a
Pulpit
with
a
dirty
garment
?
and
therefore
there
is
alwayes
appointed
somewhat
to
cover
it
;
it
is
decent
.
Suppose
it
be
so
,
but
if
it
be
so
that
this
garment
must
be
made
use
of
for
nothing
but
such
a
holy
exercise
,
and
secondly
if
I
thinke
the
wearing
of
it
doth
honour
the
service
,
and
that
God
accepts
of
the
service
performed
in
such
a
garment
rather
then
in
another
,
this
is
superstition
;
as
in
one
place
in
Suffolke
when
that
garment
was
lost
,
there
was
a
strict
injunction
to
the
poore
countrey
men
that
there
might
not
be
any
service
or
sermon
till
they
had
got
another
:
for
which
they
were
appointed
ten
dayes
,
and
this
being
upon
a
friday
,
there
were
two
Sabbaths
without
any
service
,
therefore
it
is
apparent
they
put
the
acceptation
of
the
duty
upon
it
.
So
for
days
,
for
any
man
to
set
apart
a
day
,
so
that
it
shall
be
a
sin
,
that
a
mans
conscience
shall
condemne
him
before
God
as
sinning
against
him
,
if
he
doe
any
thing
upon
that
day
but
such
holy
duties
.
Secondly
,
That
though
the
same
holy
duties
be
done
upon
another
day
,
they
shall
not
be
accounted
so
acceptable
to
God
as
done
upon
that
day
,
this
is
superstitious
.
Yer
certainly
of
this
nature
have
many
of
our
dayes
been
,
for
if
you
opened
your
shops
,
what
a
deale
of
disturbance
was
there
in
the
city
!
It
was
a
profaning
of
the
day
,
every
Proctor
and
such
fellowes
had
power
given
them
to
molest
you
:
2.
did
not
they
account
it
a
greater
honour
to
God
for
to
have
service
read
that
day
then
to
have
it
read
upon
an
ordinary
teusday
or
thursday
?
yea
preaching
upon
a
Lecture
day
that
was
not
one
of
their
holy
dayes
,
they
accounted
not
so
acceptable
unto
God
as
service
upon
that
day
.
Here
comes
their
institution
,
their
institution
puts
upon
it
more
then
God
puts
upon
it
,
so
it
cometh
to
be
sinfull
.
So
if
you
should
set
apart
this
time
you
call
Christmas
,
so
as
you
should
make
conscience
of
doing
any
other
service
or
worke
that
day
,
and
besides
,
you
should
think
that
to
remember
Christ
and
to
blesse
God
for
Christ
upon
another
day
is
not
so
acceptable
to
God
as
to
doe
it
upon
that
day
,
here
comes
in
the
evill
of
thus
putting
mans
institution
upon
dayes
.
Well
,
but
this
is
not
cleare●
except
we
answer
another
objection
.
But
doth
not
the
King
and
Parliament
command
dayes
of
fasting
and
dayes
of
thanksgiving
,
and
are
not
they
of
the
same
nature
?
Will
not
you
say
it
is
sin
for
us
to
open
shops
upon
these
dayes
.
I
answer
,
You
will
say
,
upon
the
Lords
day
,
if
we
have
any
extraordinary
thing
fall
out
,
we
may
go
a
journey
or
doe
businesse
,
as
a
Physitian
may
ride
up
and
down
,
workes
of
mercy
may
be
done
,
therefore
this
makes
no
difference
betweene
Gods
day
and
these
of
mans
appointment
.
I
answer
,
Though
a
Physitian
doe
a
worke
of
mercy
upon
the
Sabbath
day
,
yet
he
is
bound
to
doe
it
with
a
Sabbath
dayes
heart
,
as
a
work
of
mercy
;
whatsoever
calls
him
off
from
those
services
that
are
Gods
imediate
worship
,
he
must
doe
that
thing
with
a
Sabbath
dayes
frame
of
heart
,
he
is
bound
in
conscience
to
doe
it
so
,
and
he
sinneth
against
God
if
he
rides
up
and
down
to
Patients
with
such
a
heart
as
he
may
doe
it
upon
another
day
,
he
may
follow
it
as
a
businesse
of
his
calling
upon
another
day
,
but
not
so
now
;
but
if
he
do
it
with
a
Sabbath
dayes
frame
of
heart
as
a
worke
of
mercy
,
he
keeps
the
Sabbath
in
that
.
But
if
there
were
a
necessity
upon
a
Fast
day
to
ride
,
a
mans
conscience
need
not
to
condemne
him
before
God
,
if
he
went
about
that
worke
as
the
worke
of
his
calling
at
that
time
.
It
is
not
therefore
so
dedicated
but
Gods
providence
may
take
us
off
to
doe
other
civill
actions
,
and
that
as
the
works
of
our
calling
.
Secondly
,
Neither
is
it
so
sanctified
as
if
the
same
works
done
at
another
day
were
not
so
acceptable
to
God
as
done
upon
this
day
.
As
our
fast
dayes
set
upon
the
last
wednesday
of
the
Moneth
,
to
thinke
that
the
worke
done
upon
another
day
were
not
so
acceptable
to
God
as
done
upon
that
day
,
this
is
a
sanctification
of
the
day
,
and
such
a
sanctification
is
sinne
.
The
same
answer
may
be
given
for
dayes
of
thanksgiving
.
Besides
,
yet
there
is
another
thing
considerable
,
that
is
in
the
stating
of
the
time
.
Though
men
may
thus
depute
and
appoint
dayes
to
worship
God
,
yet
they
cannot
state
any
such
dayes
,
but
onely
as
Gods
providence
calls
them
to
it
,
according
to
the
present
occasion
.
Therefore
it
were
certainly
a
sin
if
a
state
should
appoint
once
every
yeer
to
be
a
fasting
day
in
a
religious
way
,
God
did
so
,
but
men
have
no
power
to
do
so
,
the
reason
is
this
,
because
they
doe
not
know
but
God
may
call
them
to
rejoycing
upon
that
day
,
they
have
not
the
liberty
of
the
time
.
All
that
we
can
doe
is
this
,
when
God
calleth
us
to
fasting
,
wee
must
appoint
dayes
of
fasting
;
when
God
calls
us
to
rejoycing
we
must
appoint
dayes
of
rejoycing
.
Therefore
to
appoint
the
time
of
Lent
as
a
religious
fast
is
sinfull
,
and
the
Statute
it selfe
threatneth
a
mulct
upon
that
man
that
shall
call
it
a
religious
fast
;
for
civill
ends
it
may
be
,
but
stated
fasts
which
are
not
limited
by
providence
,
are
certainly
evil
;
and
so
for
these
monthly
fasts
that
are
now
injoyned
,
if
we
should
say
we
will
have
a
fast
once
a
moneth
upon
this
day
these
twelve
moneths
,
or
these
two
yeers
,
I
perswade
my selfe
the
State
should
sin
:
but
to
have
it
as
long
as
Gods
hand
is
upon
us
,
as
long
as
the
occasion
lasteth
,
and
Gods
providence
calls
us
to
it
,
that
is
justifiable
.
Our
Brethren
in
Scotland
wholly
deny
both
stated
Fasts
and
all
other
dayes
:
Nay
they
will
scarce
agree
to
this
monthly
fasting
we
have
,
because
they
are
so
loth
to
yeeld
to
any
stat
a
jeiunia
.
And
I
remember
I
have
heard
of
a
speech
King
James
once
made
in
Scotland
,
blessing
God
that
hee
was
borne
at
such
a
time
,
and
was
a
member
of
such
a
Church
;
and
the
reason
he
giveth
is
this
:
For
,
saith
he
,
the
Church
of
Scotland
exceeds
in
this
all
other
Churches
.
England
though
it
hath
pure
doctrine
,
hath
not
pure
discipline
;
other
Reformed
Churches
have
pure
doctrine
and
discipline
,
but
they
retaine
the
observation
of
many
holy
dayes
;
but
the
Church
of
Scotland
hath
pure
doctrine
and
discipline
,
and
keeps
no
holy
dayes
,
and
therefore
saith
he
,
it
is
a
purer
Church
then
any
in
the
world
.
Thus
I
have
endeavoured
to
shew
you
how
far
things
may
be
set
apart
,
&
how
far
not
,
when
it
commeth
to
be
a
sinne
for
any
one
to
sanctifie
a
day
.
By
this
we
may
see
what
a
mercy
it
is
to
be
delivered
from
those
men
who
have
robbed
the
Kingdome
of
so
many
dayes
as
they
have
,
and
put
so
many
superstitious
respects
upon
them
,
and
so
have
involved
us
in
much
guilt
,
blesse
God
for
delivering
us
from
them
,
and
for
those
dayes
that
God
giveth
us
liberty
to
exercise
our selves
in
his
worship
,
let
us
know
our
liberty
in
them
.
Thus
much
for
those
Feasts
that
are
called
their
Feasts
,
that
were
of
their
owne
appointment
.
Her
new
moons
.
The
ordinance
of
God
in
the
new
moons
is
in
Numb.
28.
11.
In
the
beginning
of
your
new
moons
you
shall
doc
thus
and
thus
,
That
which
the
Latines
call
Calends
,
were
their
new
moones
.
The
holy
solemnity
of
these
dayes
was
in
three
things
.
First
,
the
offerings
that
were
there
appointed
by
God
particularly
for
that
time
,
were
many
&
chargeable
,
two
young
bullocks
,
&
one
ram
,
seven
lambs
of
the
first
yeer
without
spot
,
besides
their
flower
&
oyl
for
their
drink
offerings
,
and
one
kid
of
the
goats
for
a
sin-offering
.
Secondly
,
At
these
times
they
were
wont
to
repaire
to
the
Prophets
for
instruction
,
to
know
the
mind
of
God
.
That
you
have
2
King
.
4.
23.
where
the
husband
of
the
Shunamire
said
to
his
wife
,
wherefore
wilt
thou
goe
to
him
to
day
?
it
is
neither
new
moone
nor
sabbath
.
Indeed
if
it
were
new
moon
or
sabbath
you
may
goe
,
but
while
it
is
neither
,
why
will
you
goe
?
That
implyeth
that
this
was
a
thing
in
use
among
the
Jewes
to
repaire
to
the
Prophets
for
instruction
,
and
to
heare
Gods
word
from
them
upon
those
dayes
.
Thirdly
,
yea
it
was
unlawfull
to
buy
and
sell
upon
those
dayes
,
Amos.
8.
5.
When
will
the
new
moone
be
gone
that
we
may
sell
corn
?
they
were
weary
of
it
,
it
seems
,
because
they
might
not
buy
and
sell
in
it
.
These
three
things
we
finde
in
Scripture
upon
their
new
moones
.
First
,
Those
that
were
most
devout
among
them
,
used
to
set
apart
a
day
for
fasting
and
prayer
to
intreat
God
to
blesse
the
new
moon
to
them
.
2.
As
soone
as
there
was
an
appearance
of
the
new
moone
,
one
steppeth
up
and
cryeth
,
O
thou
Creator
of
the
moone
,
be
ever
blessed
,
and
so
he
goes
on
in
the
benediction
of
God
for
this
creature
.
3.
They
used
to
leap
and
to
reach
toward
the
moon
so
soone
as
they
saw
it
,
Buxtorf
.
Synag
.
Iudaic.
c.
17.
speaking
after
this
manner
:
We
reaching
to
the
moon
,
we
cannot
reach
it
;
so
all
our
enemies
that
reach
at
us
,
are
as
unable
to
reach
us
to
our
hurt
,
as
we
that
.
But
why
did
God
appoint
this
feast
of
the
new
moone
?
It
was
appointed
for
these
4.
ends
.
1.
Because
God
would
be
acknowledged
to
have
the
government
of
all
inferiour
things
in
the
world
,
and
especially
of
all
the
changes
of
times
.
As
the
Sabbath
was
for
putting
us
in
minde
of
Gods
creating
the
world
,
so
the
new
moones
were
appointed
for
them
to
blesse
God
for
the
government
of
the
world
,
for
many
nations
have
attributed
much
of
the
government
of
the
things
of
the
world
to
the
moone
;
the
tydes
you
know
ebbe
and
flow
according
to
the
moone
,
the
great
worke
of
God
in
the
seas
seeme
to
bee
governed
by
God
in
the
use
of
that
creature
,
yea
things
seeme
to
be
governed
more
sensibly
by
this
creature
then
by
others
,
to
the
end
therefore
that
they
might
not
sticke
in
the
creature
,
but
give
God
the
glory
:
therefore
hee
appointed
the
feasts
of
the
new
moone
;
the
Queene
of
Heaven
,
and
they
would
not
be
taken
off
from
offering
cakes
to
the
Queene
of
heaven
,
they
attributed
all
their
prosperity
to
her
,
as
we
reade
in
the
Prophet
.
Now
from
this
,
God
would
take
them
off
,
therefore
he
appointed
this
solemn
feast
of
the
new
moone
,
2.
God
would
hereby
teach
,
that
the
bringing
of
any
light
unto
us
after
darknesse
is
meerly
from
himself
,
and
he
must
be
acknowledged
in
it
.
The
Moone
is
a
glorious
creature
,
and
causeth
much
light
,
but
soone
after
there
is
darknesse
,
and
after
this
darknesse
light
springeth
up
againe
.
Here
is
the
work
of
God
,
we
are
taught
a
morall
lesson
from
this
Feast
,
that
is
,
Hath
God
at
any
time
brought
darknesse
upon
a
Kingdome
,
or
upon
a
Family
,
or
upon
a
particular
soul
,
doth
he
begin
to
bring
light
?
He
must
be
acknowledged
and
praised
for
it
.
3.
God
would
teach
them
this
also
,
that
the
beginnings
of
all
mercies
are
to
be
dedicated
to
him
;
when
God
reneweth
a
mercy
,
at
the
very
first
,
before
it
comes
to
perfection
,
it
is
to
be
given
up
unto
God
;
they
were
to
celebrate
this
Feast
upon
the
beginning
of
the
light
of
the
Moon
.
And
lastly
,
which
is
more
,
this
aymed
at
Christ
,
as
all
other
Ceremonies
of
the
Law
did
.
It
pointed
out
our
condition
in
our
depending
upon
Christ
,
for
our
light
must
be
renewed
by
our
conjunction
with
Jesus
Christ
who
is
the
Sun
of
righteousnesse
;
as
the
light
of
the
Moone
is
renewed
by
her
conjunction
with
the
Sun
,
that
gives
the
great
light
to
the
world
.
And
as
the
light
of
the
Moon
increaseth
,
as
it
takes
it
from
the
Sunne
,
so
doth
our
light
increase
as
we
take
it
from
the
Sun
of
Righteousnesse
.
Thus
this
feast
was
typicall
,
and
thus
we
see
these
feasts
were
of
speciall
use
.
But
when
they
come
to
abuse
these
Feasts
,
saith
God
,
I
will
take
them
away
,
you
shall
have
no
more
;
and
therefore
Isa.
1.
God
professeth
a
loathing
of
their
feasts
,
and
amongst
others
of
their
New
Moones
.
Not
but
that
they
were
holy
in
themselves
,
but
when
they
came
to
abuse
them
,
by
adding
their
owne
superstitious
vanities
,
or
else
had
not
the
due
end
for
which
God
appointed
them
,
then
God
is
offended
.
Now
saith
God
,
you
acknowledg
darknesse
to
be
from
me
,
and
light
to
be
from
me
,
and
change
of
time
to
be
from
me
,
but
what
use
do
you
make
of
your
time
?
You
seeme
to
give
up
the
mercies
you
receive
unto
me
,
but
you
do
not
honour
me
with
them
,
nor
for
them
.
You
seem
to
think
of
the
Messias
in
these
things
,
but
your
hearts
are
not
with
him
,
but
all
your
wayes
are
after
your
lusts
.
I
loath
your
feasts
.
Just
as
if
a
man
comes
to
God
,
and
prays
devoutly
,
Lord
lead
me
not
into
temptation
,
and
assoon
as
he
has
done
,
he
presently
goes
into
wicked
company
,
God
loatheth
you
for
going
quite
crosse
to
your
prayers
;
you
pray
,
Lord
give
us
this
day
our
daily
bread
,
as
if
you
should
say
,
Lord
I
depend
upon
thee
every
day
for
my
bread
,
and
for
a
blessing
upon
all
my
outward
estate
;
and
assoon
as
you
have
done
,
you
cozen
,
and
cheat
,
and
goe
presently
to
the
Devill
for
your
bread
:
God
loatheth
these
prayers
of
yours
,
as
God
loatheth
their
New
Moons
,
because
when
he
appointed
such
a
worship
for
those
and
those
ends
,
yet
they
went
quite
contrary
.
Yet
there
are
two
th●ngs
exceeding
observable
about
these
New
Moones
.
We
often
read
of
these
things
,
but
we
passe
them
over
and
do
but
little
mind
them
.
First
,
God
will
have
the
glory
of
his
creature
,
of
the
New
Moone
,
and
that
solemnly
,
yet
it
must
be
at
that
time
when
the
Moon
is
very
little
,
scarce
any
at
all
,
it
must
not
be
at
the
full
,
when
the
Moon
is
most
glorious
,
God
doth
not
call
to
be
glorified
in
that
creature
when
it
is
fullest
of
glory
;
but
when
that
creature
is
(
as
wee
may
say
)
in
the
meanest
condition
,
when
it
hath
but
a
little
light
beginning
,
scarce
any
at
all
,
then
God
will
be
glorified
.
This
is
the
instruction
and
morall
lesson
from
hence
,
which
is
no
strained
one
,
but
I
think
intended
by
God
himselfe
,
in
appointing
this
feast
,
in
that
God
will
have
the
glory
due
to
him
from
this
creature
in
the
beginning
of
its
light
,
rather
then
at
any
other
time
.
We
are
taught
in
this
,
That
there
is
a
great
deale
of
danger
when
we
are
giving
God
the
glory
of
the
creature
,
If
I
beheld
the
Sunne
when
it
shined
,
or
the
Moone
walking
in
brightnesse
:
They
used
to
worship
the
Moon
thus
when
they
saw
it
walke
in
brightnes
,
because
they
could
not
reach
the
Moon
,
they
kist
their
hand
,
and
so
bowed
to
the
Moon
in
acknowledgment
of
a
Deity
,
therefore
Job
would
free
himselfe
from
that
,
If
I
beheld
the
Moone
walking
in
brightnesse
,
or
if
my
mouth
have
kissed
my
hand
,
that
is
,
saith
he
,
I
have
not
worshipped
this
creature
.
This
is
it
I
note
it
for
,
that
when
the
creature
is
most
glorious
,
there
is
danger
of
giving
God
the
lesse
.
It
is
thus
with
us
many
times
,
God
hath
many
times
more
glory
from
us
when
our
estates
are
little
,
then
when
they
are
very
great
;
there
is
many
a
man
,
who
when
hee
hath
beene
in
full
light
of
prosperity
never
minded
God
,
bus
when
God
hath
brought
him
into
darknesse
,
then
he
hath
given
God
glory
,
and
then
it
hath
been
indeed
most
acceptable
,
because
then
he
sees
Gods
hand
helping
him
without
the
creature
.
Further
,
God
had
most
glory
from
the
Moon
when
it
had
the
least
light
,
so
God
may
have
glory
from
us
though
our
light
be
extinguished
,
it
is
no
great
matter
.
There
is
yet
another
thing
that
is
remarkable
concerning
this
Feast
.
You
shal
observe
what
difference
there
is
between
the
Feasts
of
the
new
Moones
by
Gods
appointment
under
the
Law
,
Then
they
shal
worship
me
from
Sabbath
to
Sabbath
,
and
from
Moon
to
Moone
,
that
is
,
their
constant
worship
shal
be
in
comparison
as
a
Sabbath
,
and
they
shal
not
only
worship
me
at
the
beginning
of
the
Moon
,
but
all
times
,
their
worship
shal
be
so
full
&
so
constant
:
Therefore
though
in
that
place
of
Ezek.
there
be
speaking
of
new
Moons
&
other
Feasts
,
yet
it
is
to
set
out
the
condition
and
blessed
estate
of
the
times
of
the
Gospel
under
those
shadows
&
types
,
the
Prophet
speaking
according
to
the
Jewish
language
in
that
way
.
This
being
granted
,
let
us
compare
the
institution
of
the
Feast
of
the
new
Moon
,
In
Num.
28.
with
what
is
laid
in
Ezek.
46.
in
Num.
28.
they
were
to
offer
for
a
burnt
offering
two
Bulloks
,
one
Ramme
,
&
seven
Lambs
,
but
in
Ezek.
46.
6
,
In
the
daies
of
the
new
Moon
there
should
be
but
one
bullock
&
six
lambs
.
God
himself
had
said
,
that
in
their
new
Moons
they
should
offer
two
Bullocks
&
seven
Lambs
,
yet
when
the
Prophet
would
set
out
a
more
glorious
condition
of
the
church
,
he
saith
,
they
should
not
offer
so
much
as
they
did
before
,
they
should
offer
but
one
Bullock
and
six
Lambs
.
What
are
we
taught
from
this
?
We
are
taught
by
this
two
excellent
lessons
,
which
are
the
reason
of
the
difference
.
First
,
that
there
is
such
a
blessed
estate
of
the
Gospel
coming
,
that
shall
not
be
subject
to
such
changes
as
hath
been
heretofore
,
but
a
more
setled
condition
of
peace
and
rest
,
so
that
they
shall
not
have
such
occasion
to
blesse
God
for
his
providence
in
the
changes
of
times
as
before
they
had
.
Their
solemnity
of
the
new
Moon
,
that
is
,
of
doing
that
spirituall
thing
that
was
done
in
a
ceremonious
way
,
that
was
to
give
God
the
glory
for
the
change
of
times
:
now
in
the
times
of
the
Gospel
they
shall
not
have
so
many
Sacrifices
,
to
make
it
such
a
solemn
business
as
it
was
then
,
Why
?
because
the
Church
shall
be
in
another
condition
of
more
rest
&
safety
,
and
more
constancy
in
their
wayes
,
not
hurried
up
and
down
by
mens
humors
,
and
lusts
,
and
wills
as
before
.
Secondly
,
that
the
state
of
the
Gospel
shall
not
be
so
subject
to
danger
neither
as
it
was
before
,
there
shall
not
be
that
occasion
to
blesse
God
for
bringing
of
light
presently
after
darkness
,
for
that
is
one
end
of
the
Feast
of
the
new
Moon
,
that
when
they
could
not
see
the
Moone
a
great
while
,
and
it
was
darke
,
as
if
that
creature
had
been
lost
out
of
Heaven
,
now
they
see
it
againe
they
were
to
blesse
God
for
it
:
But
in
the
time
of
the
Gospel
that
is
comming
,
there
shall
be
no
such
darknesse
,
this
time
is
not
yet
come
,
we
yet
had
need
to
have
our
seven
lambs
and
two
bullocks
for
we
have
much
darkness
,
those
places
in
Ezek.
aime
at
some
speciall
time
more
then
other
,
there
is
a
glorious
time
of
the
state
of
the
Church
,
when
there
shall
not
be
such
occasion
of
blessing
God
for
delivering
us
from
darknesse
as
there
hath
beene
.
The
Ninth
Lecture
.
HOSEA
2.
11.
I
will
cause
all
her
mirth
to
cease
,
her
feast
dayes
,
her
new
moones
and
her
sabbaths
,
and
all
her
solemne
feasts
.
OF
the
Jewish
new
moons
the
last
day
,
God
threatens
likewise
to
take
away
her
Sabbaths
.
Sabbaths
.
]
Plutarch
thought
that
the
Sabbath
of
the
Jews
was
from
Sabbos
,
to
live
jocundly
,
and
bravely
,
and
merrily
.
Indeed
the
Sabbaths
that
many
keep
have
such
a
derivation
,
their
Sabbaths
are
sabbaths
of
Bacchus
,
to
be
merry
,
and
to
eate
,
and
drinke
,
and
play
,
is
the
end
of
all
their
Sabbaths
.
But
the
word
hath
a
better
root
.
God
would
have
us
upon
the
Sabbath
rest
from
all
other
works
,
that
we
may
be
free
to
converse
with
him
:
therefore
it
is
so
much
the
more
inexcusable
if
when
we
have
nothing
else
to
doe
we
shall
deny
to
converse
with
God
as
he
requireth
of
us
.
If
a
friend
should
come
to
your
house
to
converse
with
you
,
and
he
should
know
you
have
no
businesse
to
take
you
up
,
yet
you
will
scarce
see
him
,
or
spend
a
little
time
with
him
,
will
hee
not
take
it
ill
?
If
indeed
you
could
have
such
an
excuse
that
your
businesse
is
extraordinary
,
though
your
time
be
lesse
you
spend
with
him
,
it
would
not
be
so
ill
taken
;
but
when
he
knows
you
have
nothing
to
do
,
and
yet
you
deny
time
to
converse
with
him
,
will
not
this
be
taken
for
a
slighting
him
?
Thus
you
deale
with
God
;
Had
you
indeed
great
occasions
and
businesses
to
doe
upon
that
day
,
though
you
did
not
so
converse
with
God
in
holy
duties
,
it
were
another
matter
;
God
might
accept
of
mercy
rather
then
sacrifice
.
But
when
hee
shall
appoint
you
a
day
to
rest
,
wherein
you
have
nothing
to
doe
but
to
converse
with
him
,
yet
then
to
deny
it
,
this
is
a
sleighting
of
the
Majesty
of
God
.
Now
the
Jews
had
diverse
Sabbaths
,
amongst
others
these
were
principall
ones
.
The
Sabbaths
of
dayes
,
and
the
Sabbaths
of
yeers
.
The
Sabbath
of
dayes
,
every
seventh
day
they
had
a
Sabbath
,
and
it
was
kept
unto
the
Lord
.
Now
this
Feast
of
theirs
had
so
me
what
in
it
Memorative
,
somewhat
Significative
,
and
somewhat
Figurative
.
It
was
a
Memorial
,
a
Signe
,
1.
Of
the
works
of
Gods
Creation
.
After
God
had
finished
his
works
of
Creation
,
then
he
rested
,
and
sanctified
the
seventh
day
,
and
Psalm
.
92.
being
appointed
for
the
Sabbath
,
the
Argument
of
it
is
the
celebrating
the
Memoriall
of
Gods
great
works
.
2.
Of
the
deliverance
out
of
Egypt
,
in
remembrance
of
the
rest
that
God
did
give
them
from
their
bondage
.
So
you
have
it
Deut
,
5.
15.
Remember
that
thou
wast
a
servant
in
the
land
of
Egypt
,
and
that
the
Lord
thy
God
brought
thee
out
thence
,
through
a
mighty
hand
,
and
by
a
stretched-out
arme
:
Therefore
he
commanded
thee
to
keepe
the
Sabbath
day
.
Secondly
,
it
was
Significative
,
a
Signe
,
Exod
,
31.
17.
It
is
a
signe
betweene
me
and
the
children
of
Israel
for
ever
:
And
verse
13.
It
is
a
signe
betweeue
me
&
you
,
that
I
an
the
Lord
that
doe
sanctifie
you
.
God
made
it
a
signe
,
that
as
this
day
was
by
his
command
to
be
sanctified
,
set
apart
from
other
dayes
,
so
God
had
set
apart
this
nation
of
the
Jewes
from
other
nations
.
Thirdly
,
It
was
Figurative
,
it
did
figure
out
or
typific
the
rest
that
did
remaine
for
the
people
of
God
,
Heb.
4.
There
remaineth
a
rest
to
the
people
of
God
,
both
here
in
the
time
of
the
Gospel
,
and
in
heaven
eternally
.
Now
we
are
to
know
there
was
some
speciality
in
this
day
of
rest
,
First
,
in
the
Antiquity
of
it
.
It
was
the
most
ancient
of
all
the
dayes
,
set
apart
for
an
holy
use
,
being
from
the
time
of
the
Creation
.
Secondly
,
it
was
written
with
Gods
owne
finger
in
the
Tables
.
Thirdly
,
God
rained
no
Manna
upon
this
day
,
and
that
even
before
the
Law
was
given
in
Mount
Sinai
,
for
the
honour
of
this
day
.
4.
The
whole
weeke
doth
take
denomination
from
the
Sabbath
.
Luke
18.
12.
I
fast
twice
in
the
weeke
,
twice
a
Sabbath
,
so
the
words
are
in
the
Greek
.
So
Marke
16.
2.
The
first
day
of
the
weeke
,
the
first
of
Sabbaths
,
so
the
words
.
5.
This
Sabbath
is
called
an
everlasting
Covenant
by
way
of
eminency
,
as
if
nothing
of
Gods
Covenant
were
kept
if
this
were
not
.
Ye
shall
keepe
the
Sabbath
for
a
perpetuall
Covenant
.
Yea
6.
God
puts
a
remembrance
upon
this
day
,
and
not
upon
any
other
sabbath
.
If
a
friend
who
would
faine
converse
with
you
,
send
to
you
three
or
four
dayes
,
This
Sabbath
the
Jewes
rejoyced
much
in
,
and
blessed
God
for
it
,
Nehem.
9.
14.
as
a
great
mercy
.
And
Philo
Iudaeus
speaking
of
the
fourth
Commandement
saith
,
It
is
a
famous
precept
,
and
profitable
to
excite
all
kinde
of
vertue
and
piety
.
And
the
Hebrews
say
we
must
sanctifie
the
Sabbath
at
the
comming
in
and
going
out
,
and
blesse
God
that
hath
given
us
this
Sabbath
:
Yea
it
is
called
by
some
of
the
Hebrews
,
the
very
desire
of
dayes
;
And
Drusius
telleth
of
a
Jew
,
who
when
the
Sabbath
d●y
approached
,
was
wontto
put
on
his
best
cloathes
,
saying
,
Come
my
.
Spouse
,
&c.
as
being
glad
of
tharday
,
as
a
Bride-groome
of
his
Spouse
.
It
is
not
my
worke
to
handle
the
point
of
the
Sabbath-day
,
or
Lords-day
now
,
but
to
open
it
as
we
have
it
here
in
the
Text
,
to
shew
what
kinde
of
Sabbath
the
Jews
had
;
onely
observe
this
one
thing
about
this
Sabbath
;
If
you
compare
Numb.
28.
9.
with
Ezek.
46.
4.
you
shall
finde
that
the
offerings
in
the
time
of
the
Gospel
prophesied
of
,
were
more
then
those
were
in
the
time
of
the
Law
.
In
Numb
.
you
finde
but
two
Lambes
,
but
in
Ezekiel
you
finde
six
Lambs
and
a
Ram
for
the
Sabbath
:
This
by
way
of
type
shewes
,
that
in
the
setled
times
of
the
Gospell
,
Gods
worship
upon
the
Christian
Sabbath
should
be
solemnized
more
fully
then
it
was
in
the
time
of
the
Law
.
The
next
is
the
Sabbath
of
yeeres
,
and
they
were
of
two
sorts
.
There
was
one
to
be
kept
every
seven
yeeres
,
and
another
every
seven
times
seven
,
every
fiftieth
yeere
.
Every
seventh
yeer
there
was
a
rest
of
the
land
;
as
every
seventh
day
there
was
a
rest
of
the
labour
of
their
bodies
,
so
every
seventh
yeere
there
was
a
rest
of
the
land
.
Exod.
23
,
10.
Six
yeeres
thou
shalt
sow
thy
land
and
gather
in
the
fruits
thereof
,
but
in
the
seventh
yeere
thou
shalt
let
it
rest
analye
still
,
they
must
not
prune
their
Vines
,
nor
gather
their
vintage
one
yeere
in
seven
.
We
must
acknowledge
(
that
is
the
morall
of
it
to
our selves
)
that
all
lands
are
the
Lords
,
&
the
fruit
that
we
enjoy
from
the
land
it
is
at
his
disposing
.
If
any
man
should
aske
,
what
should
we
eate
that
seventh
yeere
,
seeing
they
might
not
plow
,
nor
sow
,
nor
reape
,
neither
have
vintage
,
nor
harvest
?
The
Lord
answers
them
,
Levit.
25.
20.
21.
I
will
command
my
blessing
upon
thee
in
the
sixth
yeere
,
and
it
shall
bring
forth
fruit
for
three
yeeres
.
God
you
see
will
not
have
any
to
be
losers
by
his
service
.
Let
us
trust
God
then
,
though
perhaps
you
have
now
one
yeer
in
which
you
have
no
trading
;
People
cry
out
,
Oh
this
twelve-month
we
have
had
no
trading
in
the
City
,
we
can
get
no
rent
out
of
the
Country
neither
.
Do
not
murmure
,
trust
God
;
It
may
be
God
hath
beene
beforehand
with
many
of
you
,
you
have
had
full
trading
formerly
that
may
preserve
you
comfortably
now
:
If
not
before
,
trust
God
for
the
next
;
the
Jews
were
faine
to
trust
God
every
seventh
yeer
,
they
had
nothing
comming
in
for
one
yeere
in
seven
.
If
once
in
all
your
life
time
God
take
away
your
trading
upon
extraordinary
occasion
,
do
not
murmure
,
do
not
give
lesse
to
the
poore
now
;
I
speak
to
those
whom
God
hath
blessed
in
former
yeers
,
so
as
that
they
are
not
only
able
to
subsist
,
but
to
give
too
;
See
for
this
Deut
,
5.
9.
Beware
thou
sayest
not
in
thine
heart
the
seventh
yeere
is
at
hand
,
and
thine
eye
be
evill
against
thy
poor
brother
,
and
thou
givest
him
●ought
,
and
he
cry
unto
the
Lord
against
thee
,
and
it
be
sinne
unto
thee
.
If
now
because
you
have
not
such
a
full
Income
as
you
were
wont
to
have
in
your
trading
,
if
a
company
of
poore
distressed
plundered
people
come
among
you
and
desire
your
helpe
,
if
you
deny
to
relieve
them
,
if
they
cry
unto
God
against
you
,
it
will
be
sin
unto
you
.
Now
this
rest
of
the
land
was
to
put
them
in
minde
that
there
was
a
time
comming
when
God
will
free
them
from
labour
;
Now
they
were
faine
to
eate
their
bread
in
the
sweat
of
their
browes
,
but
God
would
supply
them
once
in
seven
yeeres
without
the
sweat
of
their
browes
in
●illing
the
land
,
shewing
that
there
was
a
time
where
in
God
would
bring
his
people
to
such
a
rest
that
they
should
have
full
supply
of
all
things
without
labour
.
But
further
,
besides
this
there
was
a
second
thing
,
in
this
seventh
yeere
all
debts
that
their
brethren
owed
to
them
were
to
be
released
.
Deut.
7.
15.
it
is
called
there
,
the
Lords
release
,
the
Lord
is
mercifull
to
those
that
are
in
debt
.
God
knowes
what
a
grievous
burthen
it
is
for
his
people
to
bee
in
debt
,
it
is
indeed
an
inconceivable
burthen
;
rich
men
who
are
full-handed
do
not
understand
what
a
burthen
it
is
for
men
to
hang
upon
every
bush
,
to
be
in
debt
to
every
man
they
deale
with
,
they
cannot
sleep
quietly
,
they
can
have
but
a
little
joy
and
comfort
in
their
lives
,
the
burthen
is
so
grievous
.
Now
God
in
mercy
to
his
people
that
they
might
not
all
their
dayes
goe
under
such
a
burthen
,
and
so
have
little
joy
of
their
lives
,
therefore
he
granted
this
favour
to
them
,
that
once
in
seven
yeeres
their
debts
were
to
be
released
:
But
it
was
the
debt
of
an
Hebrew
,
Deut.
15.
30.
Forraigners
debts
they
were
not
bound
to
release
:
By
that
wee
are
to
learne
this
instruction
,
that
there
should
be
more
pity
and
commiseration
shewen
to
those
that
are
our
brethren
in
the
flesh
,
or
our
brethren
in
regard
of
Religion
and
godlinesse
,
in
regard
of
their
debts
then
others
.
It
is
true
,
there
is
a
complaint
of
many
that
are
godly
,
that
they
have
little
care
and
conscience
in
paying
their
debts
:
the
justnesse
of
that
complaint
I
know
not
,
but
there
may
be
a
slothfulnesse
in
many
,
if
not
unfaithfulnesse
,
and
if
there
be
carelesnesse
&
unfaithfulnesse
in
some
,
it
is
enough
to
cast
an
aspersion
upon
all
that
are
godly
:
but
though
those
that
are
godly
should
be
more
carefull
of
paying
their
debts
then
others
,
Deut.
15.
9.
Beware
there
be
not
an
evill
heart
in
thee
,
to
be
lesse
merciful
to
thy
poore
brother
because
of
the
seventh
yeeres
rest
of
the
ground
,
or
because
the
debt
was
to
be
released
that
seventh
yeere
,
but
(
verse
10.
)
thou
shalt
surely
give
it
him
,
and
thy
heart
shall
not
be
grieved
,
because
for
this
thing
the
Lord
thy
God
shall
blesse
thee
in
all
thy
workes
,
and
in
all
that
thou
put
test
thy
hand
unto
.
Notwithstanding
there
must
be
a
cessation
of
plowing
,
and
sowing
,
and
vintage
in
the
seventh
yeer
,
yea
and
notwithstanding
thou
wert
bound
to
release
thy
debt
in
the
seventh
yeer
,
yet
you
must
doe
this
,
and
not
do
it
grudgingly
,
you
must
not
murmure
and
say
,
what
doth
God
require
of
us
that
we
must
neither
plow
uor
sow
,
and
that
we
must
release
our
debts
and
give
too
,
nay
and
give
,
and
not
have
our
hearts
grieved
too
,
that
we
must
not
complaine
of
this
?
Oh
my
brethren
,
God
loveth
exceedingly
cheerfull
givers
,
and
hearts
inlarged
with
bowels
of
compassion
,
he
doth
no
:
love
hearts
grumbling
and
objecting
against
giving
.
Many
men
have
no
quicknesse
of
understanding
in
any
thing
else
but
against
workes
of
mercy
,
how
quick
are
they
in
their
objections
,
and
can
finde
such
subtle
wayes
to
save
their
purses
that
a
man
would
wonder
at
it
,
against
this
there
is
a
solemne
charge
,
Deut.
15.
11.
Thou
shalt
open
thy
hand
wide
unto
thy
brother
,
to
the
poore
and
needy
in
the
land
.
The
third
thing
to
be
done
once
in
seven
yeers
was
the
release
of
servants
too
,
they
must
goe
free
,
and
they
must
not
be
sent
away
empty
neither
,
as
ver.
18.
of
that
Deut.
15.
It
shall
not
seeme
hard
to
thee
when
thou
sendest
him
away
free
from
thee
,
you
must
give
them
liberty
,
as
ver.
14.
It
is
true
,
we
are
not
bound
to
the
letter
of
this
,
every
seven
yeers
to
doe
thus
,
but
there
is
a
morall
equity
in
it
,
when
servants
have
done
you
faithfull
service
,
you
must
not
think
that
it
is
enough
that
you
give
them
meate
and
drink
,
and
cloth
,
but
you
must
be
carefull
of
your
servants
how
they
should
live
after
they
are
gone
from
you
.
But
the
second
was
most
famous
,
and
that
was
the
rest
that
was
every
seven
times
seven
yeers
,
the
fiftieth
yeer
,
which
was
called
the
yeere
of
jubile
,
from
that
trumpet
that
they
were
wont
to
proclaime
that
yeer
by
,
which
as
the
Jewes
tell
us
was
a
Rams-horne
.
In
this
yeere
there
were
divers
of
the
same
things
done
that
was
in
the
seventh
yeer
,
as
the
release
of
debts
,
the
release
of
servants
.
But
there
are
some
things
observable
that
were
done
at
this
time
beyond
what
was
done
every
seventh
yeer
.
As
for
servants
,
the
release
of
them
was
not
onely
of
such
servants
as
had
then
served
seven
yeers
,
yea
if
they
had
served
any
time
,
they
were
then
to
be
released
,
but
besides
there
was
order
taken
by
God
for
release
of
some
servants
that
would
not
be
released
in
the
seventh
yeere
,
for
when
the
seventh
yeer
came
,
though
all
servants
might
then
be
released
,
yet
there
were
some
that
would
not
be
released
,
he
should
serve
him
for
ever
:
Now
that
[
for
ever
]
is
by
Interpreters
interpreted
but
for
a
time
of
Jubile
,
and
then
he
should
have
rest
.
Here
it
is
to
be
understood
of
the
50.
yeer
,
the
yeer
of
Jubile
.
There
are
some
kind
of
spirits
that
are
so
slavish
that
when
they
may
have
liberty
they
will
not
,
they
deserve
to
have
their
eares
bored
,
to
be
slaves
to
the
fiftieth
year
,
if
not
for
ever
.
Many
amongst
us
this
day
have
such
spirits
.
God
offereth
us
a
release
from
bondage
,
how
many
of
us
love
servitude
still
!
It
is
just
with
God
that
we
should
have
our
eares
bored
,
and
that
we
should
be
slaves
even
for
ever
,
but
we
hope
there
will
be
a
Iubile
come
at
length
for
our
deliverance
,
God
would
have
a
Iubile
even
to
deliver
those
that
were
of
the
most
servile
spirits
,
and
might
justly
be
left
to
serve
for
ever
.
It
is
true
,
when
God
began
with
us
in
the
beginning
of
our
Parliament
,
like
the
seventh
year
God
offered
to
us
a
release
,
and
we
refused
it
then
,
and
since
we
deserve
that
our
ears
should
be
bored
;
but
God
is
infinitely
mercifull
,
though
we
be
of
servile
spirits
,
and
know
not
how
to
pitty
our selves
,
we
hope
the
Lord
will
pity
us
,
and
grant
us
out
of
free
and
rich
grace
a
Iubile
,
even
to
deliver
those
who
have
a
mind
to
be
bond-slaves
;
I
am
sure
God
doth
so
spiritually
.
If
God
should
not
deliver
those
that
are
minded
to
be
slaves
,
he
should
deliver
none
.
It
was
a
great
mercy
so
to
provide
for
servants
,
that
they
might
be
delivered
.
The
greater
,
because
servants
then
were
not
as
they
are
now
,
there
was
a
great
deal
of
hardship
that
servants
indured
then
more
then
now
,
they
were
bought
and
sold
,
not
only
other
nations
,
but
the
Hebrews
were
bought
for
servants
also
,
so
you
shall
find
it
,
Exod.
21.
2.
Besides
,
servants
were
in
such
bondage
then
,
as
if
the
Masters
did
beat
them
with
a
rod
untill
they
killed
them
,
Exod.
21.
20
,
21.
If
a
man
smite
his
servant
with
a
rod
,
and
he
dye
under
his
hand
,
he
shall
be
surely
punished
,
notwithstanding
if
he
continue
a
day
or
two
,
he
shall
not
be
punished
,
for
he
is
his
money
.
Oh
that
servants
would
consider
of
this
,
and
bless
God
for
the
liberty
they
have
now
more
then
servants
had
in
former
times
!
It
was
so
likewise
with
the
Romans
,
the
word
[
servant
]
cometh
à
Servando
,
because
the
Romans
used
to
have
such
for
servants
as
were
preserved
in
time
of
war
,
that
should
otherwise
have
bin
put
to
death
,
whether
they
were
those
or
others
,
yet
the
condition
of
all
was
very
servile
both
amongst
Iews
and
Romans
,
which
may
justly
rebuke
the
pride
of
servants
now
,
if
they
be
but
crost
in
their
minds
in
the
least
thing
,
they
make
such
a
complaint
as
if
they
were
exceedingly
wronged
.
Let
servants
rather
bless
God
for
their
condition
,
then
murmur
at
a
little
hardship
they
indure
,
for
the
hardship
of
servants
in
former
times
was
another
manner
of
hardship
then
any
you
can
indure
who
have
the
hardest
masters
.
Hence
it
is
that
in
the
day
of
Iubile
the
servants
did
so
rejoyce
;
Iewish
antiquities
tell
us
that
nine
days
before
their
release
,
the
servants
feasted
and
made
merry
,
and
wore
garlands
,
because
of
their
freedom
approaching
.
The
second
thing
extraordinary
in
the
day
of
Jubile
,
was
,
that
not
onely
debts
,
God
win
Iewish
antiq
lib.
3.
c.
10.
but
lands
were
released
.
Lev.
25.
22.
The
land
shall
not
be
sold
for
ever
.
And
there
were
divers
reasons
for
this
,
why
the
land
must
not
be
sold
for
ever
,
but
must
return
to
the
first
possessors
in
the
year
of
Jubile
.
One
reason
is
in
the
Text
,
Lev.
25.
23.
For
the
land
is
mine
,
saith
God
,
for
yee
were
strangers
and
sojourners
with
me
:
God
would
hereby
teach
them
that
they
must
not
account
themselves
absolute
lords
of
the
land
,
the
land
is
mine
;
and
you
that
are
the
greatest
land-lords
of
all
are
but
as
strangers
and
sojourners
with
God
,
the
land
is
still
Gods
.
And
vers.
28.
If
a
man
bee
not
able
to
redeeme
his
land
,
nor
his
kinsman
for
him
,
it
shall
remain
unto
the
yeer
of
Iubile
,
and
in
the
Iubile
it
shall
goe
out
,
and
hee
shall
return
unto
his
possession
.
If
he
could
redeem
his
land
himself
or
a
kinsman
for
him
,
he
was
to
redeeme
it
before
;
but
if
a
man
should
be
so
poor
as
he
could
not
give
any
thing
to
redeem
it
,
yet
in
the
year
of
Iubile
it
should
return
unto
him
.
God
would
not
have
his
people
too
greedy
to
bring
the
possession
of
the
Countrey
in
to
themselves
,
to
have
a
perpetuall
inheritance
to
themselves
and
their
posterity
.
This
is
the
greediness
of
many
covetous
and
ambitious
men
,
oh
that
we
could
lay
land
to
land
,
and
house
to
house
,
to
get
a
perpetuall
inheritance
for
our selves
and
posterity
!
God
would
not
have
his
people
be
of
so
greedy
dispositions
,
for
a
few
of
them
to
get
the
whole
Countrey
into
their
own
possession
,
therefore
he
would
have
no
man
that
ever
had
any
possession
,
but
once
in
fifty
years
that
possession
must
return
to
that
familie
again
.
The
land
was
to
return
to
the
first
owner
,
that
the
distinction
of
Tribes
might
be
continued
,
which
was
known
much
by
the
continuance
of
their
possessions
that
belonged
to
every
tribe
&
family
.
God
had
great
care
before
Christs
time
to
keep
the
distinction
of
tribes
,
that
so
it
might
be
cleare
out
of
which
tribe
Christ
came
.
But
further
,
this
year
of
Iubile
aymed
at
a
higher
thing
,
it
was
a
type
of
Christ
,
to
set
out
the
blessed
redemption
that
we
have
by
Christ
.
The
trumpet
of
the
Gospel
which
the
Ministers
blow
is
a
trumpet
of
Iubile
.
That
place
Isa.
61.
1
,
2.
seems
to
have
reference
to
a
Iubile
,
there
the
Text
saith
,
that
Christ
was
appointed
to
proclaim
liberty
to
the
captives
,
&
the
opening
of
the
prison
to
them
that
are
bound
,
to
proclaim
the
acceptable
yeer
of
the
Lord
;
now
that
acceptable
year
was
the
year
of
Iubile
,
there
was
the
opening
of
the
prison
,
and
the
releasing
of
them
that
were
bound
.
Psal.
89.
15.
saith
the
text
,
Blessed
are
the
people
that
heare
the
joyfull
sound
,
that
hear
the
Jubile
.
Oh
blessed
are
our
ears
who
live
to
such
a
time
as
we
do
,
to
heare
the
trumpet
of
Iubile
blowing
in
one
congregation
or
other
almost
every
day
!
now
we
have
a
release
of
our
debts
&
bondage
,
this
is
the
joyfull
sound
.
We
are
all
by
nature
in
debt
(
sins
you
know
are
called
debts
in
the
Lords
prayer
)
every
soul
is
bound
over
to
Gods
eternall
justice
to
answer
to
the
law
,
for
not
obeying
the
law
;
now
cometh
this
Iubile
and
releaseth
all
debts
.
And
we
are
all
bond-slaves
,
in
bondage
to
sin
,
to
the
law
,
and
to
the
devil
,
now
cometh
the
Gospel
,
this
Iubile
,
and
releaseth
our
bondage
,
sets
us
at
liberty
.
3.
We
have
forfeited
our
right
to
the
crea
ure
,
yea
to
heaven
it self
;
now
the
Gospel
comes
and
restores
all
,
we
have
right
now
to
the
comforts
of
this
world
,
and
to
heaven
.
Canaan
was
a
type
of
heaven
,
and
the
loss
of
their
inheritance
,
there
was
a
type
of
the
loss
of
heaven
,
and
the
bringing
them
again
to
the
possession
of
it
,
a
type
of
the
restoring
of
right
to
heaven
;
Oh
happy
are
they
then
who
hear
this
joyfull
sound
,
not
only
with
the
eares
of
the
body
,
but
who
have
it
sounding
in
their
hearts
,
and
that
by
the
work
of
the
spirit
of
God
in
them
.
In
this
year
of
Iubile
there
is
one
thing
further
very
remarkable
,
and
that
is
the
time
when
this
trumpet
that
was
to
proclaim
this
yeer
was
to
blow
,
Lev.
25.
9.
the
trumpet
was
to
blow
upon
the
tenth
day
of
the
seventh
moneth
.
What
remarkable
thing
is
there
in
this
,
that
the
trumpet
must
be
blown
the
tenth
day
of
the
seventh
month
?
yes
,
there
is
this
remarkable
in
it
,
the
tenth
day
of
the
seventh
month
was
their
day
of
expiation
(
the
day
of
their
atonement
,
their
publique
fast
)
This
day
appointed
every
year
for
all
Israel
to
afflict
their
souls
before
God
,
First
,
God
would
have
his
people
so
to
mourn
as
to
know
their
joy
is
coming
.
In
the
darkest
day
they
had
,
wherein
they
were
bound
to
afflict
their
souls
most
,
yet
they
were
so
to
mourn
,
as
to
know
there
was
a
Iubile
at
hand
.
We
are
not
to
mourn
as
those
without
hope
:
in
our
most
grievous
&
sorest
mournings
we
must
have
our
hearts
sink
in
desperation
,
wee
must
so
mourne
as
to
expect
a
Iubile
.
Yea
further
,
the
Saints
mourning
is
a
preparation
to
a
Iubile
o●
joy
.
Ioy
then
is
neer
at
hand
when
the
Saints
must
mourn
in
a
godly
manner
.
Did
not
the
Lord
deal
graciously
with
us
the
last
fast
day
when
we
were
mourning
before
him
?
There
was
amongst
our
brethren
in
other
parts
a
kind
of
trumpet
of
Iubile
blown
;
the
Lord
was
then
working
for
us
;
what
great
deliverance
did
God
grant
that
very
day
at
Chichester
?
God
shews
that
the
mourning
of
his
people
doth
make
way
for
joy
.
Yea
further
,
then
indeed
is
the
sound
of
the
trumpet
of
Iubile
sweetest
,
when
we
are
most
afflicted
for
our
sins
.
When
we
are
most
apprehensive
and
sensible
of
the
evill
of
sin
,
then
the
joy
of
God
,
the
comforts
of
the
Gospel
are
sweetest
to
the
soul
.
When
the
trumpet
of
Iubile
is
blown
in
congregations
,
if
it
meets
not
with
hearts
afflicted
sensible
of
sinne
,
they
are
not
delighted
with
the
sweet
sound
of
this
trumpet
,
it
is
not
melody
in
their
ears
,
it
rejoyceth
not
their
hearts
:
But
let
a
poore
soul
be
brought
down
and
made
sensible
of
the
evill
of
sinne
,
and
Gods
wrath
,
then
let
but
one
promise
of
the
Gospel
be
sounded
forth
,
how
sweet
,
how
joyfull
is
it
!
Again
,
pardon
of
sin
is
the
only
foundation
of
all
Jubiles
.
For
this
tenth
day
of
the
seventh
month
,
wherein
the
trumpet
of
Jubile
was
to
be
sounded
,
was
a
day
of
Atonement
.
What
is
that
?
A
day
of
covering
(
for
so
the
word
is
)
of
pardon
of
sin
to
the
people
of
God
.
Many
men
keep
a
continuall
Jubile
,
live
merrily
and
bravely
,
doe
nothing
but
eate
,
and
drink
,
and
play
,
and
dance
,
and
laugh
,
and
cannot
endure
these
fadde
melancholy
people
.
What
is
the
foundation
of
this
thy
Jubile
?
Art
thou
sure
there
is
an
Atonement
made
between
God
and
thy
soule
?
Art
thou
sure
thy
sin
is
pardoned
?
Is
this
the
foundation
of
thy
rejoycing
?
Know
it
will
not
last
,
it
is
not
Gods
,
but
the
Devils
Jubile
,
except
there
be
an
atonement
made
between
God
and
thee
as
the
foundation
of
it
.
Yet
further
,
in
that
the
sound
of
the
Jubile
was
at
that
time
when
the
day
of
Atonement
was
.
Note
this
,
When
God
hath
pardoned
us
,
then
our
hearts
are
in
a
fit
frame
to
pardon
others
.
Now
comes
the
Jubile
,
and
now
you
must
release
your
lands
,
your
debts
,
and
forgive
those
that
owe
you
any
thing
.
This
is
the
day
wherein
God
testifieth
his
mercy
in
pardoning
your
sinnes
,
and
they
might
well
say
,
Now
Lord
command
us
what
thou
wilt
in
shewing
mercy
to
our
brethren
,
we
are
ready
to
pardon
,
to
release
them
,
to
extend
the
bowels
of
our
compassion
towards
them
,
for
thou
hast
pardoned
our
sins
.
The
reason
of
the
rigidnesse
,
of
the
cruelty
,
the
hardness
of
the
hearts
of
men
,
and
straitnesse
of
their
spirits
to
their
brethren
,
is
this
,
because
God
hath
not
witnessed
to
their
souls
the
pardon
of
their
own
sinns
,
an
atonement
between
God
and
them
.
Their
solemn
feasts
.
Among
their
feasts
,
they
had
three
that
were
especially
very
solemn
feasts
more
then
others
:
And
they
were
-
The
Feast
of
-
The
Passeover
.
-
Pentecost
.
-
Tabernacles
.
These
three
were
very
solemn
,
especially
in
this
one
regard
,
wherein
they
are
all
three
united
in
one
thing
,
that
is
,
upon
these
three
Feasts
all
the
Males
were
to
ascend
up
to
Jerusalem
to
worship
,
to
the
place
which
God
did
choose
,
and
so
you
have
it
,
Deut.
16.
16.
Three
times
in
a
yeere
shall
all
thy
males
appear
before
the
Lord
thy
God
,
in
the
place
which
he
shal
choose
in
the
feast
of
unleavened
bread
,
(
that
was
the
Passeover
)
and
in
the
feast
weeks
,
(
that
was
Pentecost
)
and
in
the
feast
of
Tabernacles
.
But
how
could
the
ten
Tribes
then
keep
these
Feasts
?
for
they
went
not
to
the
Temple
.
You
may
as
well
say
,
how
had
they
an
Ephod
?
of
which
Chap.
3.
Jeroboam
was
wise
enough
to
keep
the
feasts
,
though
not
in
that
way
God
appointed
,
he
could
tell
them
the
going
to
the
Temple
was
but
circumstance
of
place
.
From
this
connection
of
these
three
together
in
this
solemnity
,
upon
which
these
three
were
especially
called
their
solemn
feasts
,
there
are
divers
things
to
be
noted
.
First
,
we
may
see
a
reason
why
there
were
sometimes
so
many
beleevers
at
Ierusalem
.
An
argument
is
brought
by
some
from
that
place
,
Acts
21.
20.
to
prove
that
there
may
be
in
one
Church
more
then
can
possibly
assemble
together
in
one
Congregation
,
for
the
Text
saith
there
,
Thou
seest
how
many
thousands
of
Iews
there
are
which
beleeve
,
how
many
millions
it
is
in
the
Originall
;
now
say
they
,
there
could
not
be
so
many
millions
to
joyn
in
one
Congregation
:
The
answer
to
this
is
cleare
,
that
the
time
of
which
this
place
speaketh
,
was
when
the
people
of
the
Jews
were
all
assembled
together
at
Jerusalem
to
keep
the
feast
of
Pentecost
,
for
Chap.
20.
vers.
16.
the
Text
saith
,
that
the
Apostle
hastned
,
if
it
were
possible
for
him
to
be
at
Ierusalem
the
day
of
Pentecost
;
now
reading
the
story
on
,
it
plainely
appears
,
that
in
that
journey
in
which
he
did
so
hasten
,
he
did
get
to
Ierusalem
at
the
day
of
Pentecost
,
and
being
there
at
that
time
,
no
marvail
that
they
said
,
Dost
thou
not
see
how
many
thousands
of
Iews
there
are
that
beleeve
?
For
all
the
males
of
the
people
of
the
Iewes
were
got
together
at
Ierusalem
,
according
to
the
institution
,
so
that
they
were
there
by
reason
of
that
Law
that
as
yet
they
submitted
to
,
they
were
not
in
a
Church
state
at
Ierusalem
,
therefore
there
is
no
strength
in
that
objection
against
congregationall
Churches
.
Secondly
,
where
there
is
a
nationall
Church
,
there
must
be
an
uniting
of
them
in
some
way
of
Nationall
worship
.
There
is
this
Nationall
worship
that
the
Iews
by
institution
from
God
were
united
in
,
three
times
in
a
yeare
to
go
up
to
the
Temple
to
worship
:
And
except
there
shonld
be
some
such
kind
of
individuall
worship
,
not
in
the
same
species
,
that
is
,
as
others
are
praying
,
so
are
we
,
and
as
others
are
hearing
,
so
are
we
,
for
so
all
the
Churches
in
the
world
may
be
joyned
,
but
to
joyne
in
one
act
of
worship
together
,
as
that
was
of
going
up
to
the
Temple
,
there
must
be
such
a
thing
.
And
that
made
the
Iews
a
Nationall
Church
,
because
we
have
no
such
institution
now
,
no
Nation
in
the
world
can
in
a
proper
sense
be
said
to
be
a
Nationall
Church
as
theirs
was
;
in
some
figurative
sense
we
may
so
call
it
,
but
not
in
that
proper
sense
as
it
was
among
the
Iews
.
Thirdly
,
there
are
some
Ordinances
that
cannot
be
enjoyed
but
in
the
way
of
Church-fellowship
.
The
Iews
could
not
enjoy
these
feasts
as
they
ought
(
indeed
it
may
be
Israel
,
the
ten
Tribes
would
make
a
kind
of
patched
up
feast
,
but
they
could
not
feast
so
as
they
ought
)
unlesse
they
went
to
Ierusalem
in
that
way
God
appointed
.
As
among
the
Iews
,
there
were
some
Ordinances
they
might
enjoy
in
their
Synagogues
and
private
houses
,
but
some
which
they
could
not
enjoy
but
in
the
Temple
;
so
there
are
some
Ordinances
we
may
enjoy
in
our
families
,
but
others
wee
cannot
enjoy
but
in
Church-communion
,
which
Ierusalem
is
a
type
of
.
A
fourth
thing
observable
is
,
these
three
times
wherein
they
were
to
go
up
to
Ierusalem
,
were
all
in
the
Summer
time
,
not
in
the
Winter
.
For
the
first
,
which
was
the
Feast
of
the
Passeover
,
was
in
the
latter
end
of
our
March
,
and
the
beginning
of
April
;
the
Feast
of
Pentecost
was
fifty
dayes
after
,
the
Feast
of
Tabernacles
was
about
the
middle
of
our
September
.
It
was
indeed
a
very
laborious
thing
for
them
to
goe
up
to
Ierusalem
to
worship
,
but
God
did
so
commiserate
and
pitty
them
,
that
they
were
not
to
goe
in
the
winter
time
.
That
is
the
reason
of
that
phrase
in
Acts.
27.
9.
Sayling
was
dangerous
,
because
the
Feast
was
already
past
,
that
is
,
the
Feast
of
Tabernacles
was
past
,
which
was
about
the
fifteenth
of
September
,
and
so
it
began
to
be
winter
.
God
would
be
so
indulgent
to
his
people
that
they
should
have
the
Summer
time
to
go
up
to
Jerusalem
in
.
If
it
would
be
an
affliction
to
goe
up
to
Jerusalem
in
the
winter
,
and
therefore
God
would
favour
his
people
in
that
;
Oh
what
an
affliction
is
it
then
to
flie
from
Jerusalem
before
our
enemies
in
the
winter
time
?
We
had
need
pray
the
more
hard
now
for
those
that
are
in
danger
of
the
enemy
,
that
God
would
be
mercifull
to
them
in
this
.
A
fifth
note
is
when
they
did
goe
up
to
these
three
Feasts
,
they
must
not
come
empty
,
but
full-handed
,
so
you
have
it
,
Deut.
16.
16.
Ye
shall
not
appeare
before
the
Lord
empty
;
Noting
thus
much
,
That
when
ever
we
come
to
acknowledge
Gods
mercy
for
any
thing
,
we
must
come
with
full
hands
,
and
liberall
hearts
,
with
hearts
ready
to
distribute
,
or
otherwise
we
doe
but
take
Gods
Name
in
vaine
.
The
last
is
,
the
wonderfull
providence
of
God
toward
them
,
though
all
the
males
in
the
whole
Countrey
were
to
come
up
to
Jerusalem
three
times
in
the
yeere
,
yet
their
Countrey
should
not
be
in
danger
of
the
enemies
:
For
the
Jews
had
not
such
walls
of
Seas
about
their
Country
as
we
have
,
but
they
lived
in
the
very
midst
of
their
enemies
,
they
were
surrounded
with
them
,
on
the
East
the
An●onites
and
Moabites
;
the
West
,
the
Phylistims
;
the
South
,
the
Egyptians
.
Idumeans
;
the
North
,
the
Assyrians
,
to
whom
the
Prophet
seemes
to
have
reference
,
Zach.
1
,
18.
Now
they
might
say
,
shall
our
males
goe
up
to
Jerusalem
three
times
a
yeer
,
why
then
our
enemies
that
lie
close
in
our
borders
,
(
for
they
lay
as
neere
them
as
Yorke
,
or
any
other
shire
is
to
us
)
may
come
upon
us
and
destroy
us
;
therefore
God
laid
in
a
caveat
and
provision
for
the
incouragement
of
them
,
Exod.
34.
24.
he
tells
them
there
,
None
shall
desire
thy
land
when
thou
shalt
goe
up
to
appeare
before
the
Lord
thy
God
thrice
in
thee
yeere
;
God
tooke
care
that
none
should
desire
their
land
.
Let
us
goe
on
in
Gods
service
,
and
hee
will
take
care
to
deliver
us
from
our
enemies
.
Many
times
out
of
slavish
feare
of
the
danger
of
enemies
,
and
what
disturbance
they
are
able
to
make
amongst
us
,
wee
are
ready
to
betray
the
cause
of
God
,
and
neglect
his
worship
.
Let
us
learne
from
hence
to
goe
on
in
Gods
wayes
,
and
not
feare
any
hurt
our
enemies
can
doe
us
,
God
saith
that
he
will
take
care
when
they
are
all
at
Jerusalem
in
the
exercises
of
his
worship
that
none
should
desire
their
land
.
Now
for
the
opening
these
severall
Feasts
,
in
it
you
may
be
helped
fruitfully
to
reade
much
Scripture
in
the
Old
Testament
,
for
much
of
it
is
spent
in
things
concerning
some
of
these
.
The
first
was
the
Passeover
.
Noting
thus
much
,
That
deliverance
from
great
evills
are
mercies
that
we
are
highly
to
prize
;
the
Jews
were
to
begin
their
yeere
in
memoriall
of
the
mercy
they
had
upon
that
Month.
For
the
name
[
Passeover
]
from
God
sending
forth
destroying
Angels
that
yet
passed
over
the
houses
of
the
Israelites
that
night
;
he
went
thorough
the
land
and
destroyed
all
the
first
borne
of
the
Egyptians
,
but
saved
the
Israelites
,
this
Feast
was
also
called
the
Feast
of
unleavened
bread
,
Luc.
22.
1.
because
they
were
to
goe
out
of
Egypt
in
hast
,
and
could
not
have
time
to
leaven
their
bread
,
but
tooke
only
a
little
flower
and
water
together
,
and
so
carryed
it
upon
their
backs
;
Josephus
tells
us
that
they
tooke
onely
a
little
flower
with
water
together
that
might
serve
them
with
a
great
deale
of
sparing
but
for
thirty
dayes
,
there
was
all
they
had
for
so
many
thousand
thousands
onely
for
so
many
dayes
,
God
put
them
to
it
,
to
depend
upon
him
.
We
are
ready
to
murmure
if
we
see
not
enough
to
serve
us
many
yeers
,
if
our
armies
have
not
enough
for
so
long
time
:
they
had
but
a
little
meale
and
water
that
might
serve
them
for
thirty
dayes
,
and
they
knew
not
where
to
have
more
when
that
was
spent
;
no
marvaile
that
it
is
said
of
Moses
,
Heb.
11.
27.
by
faith
we
went
out
of
Egypt
.
This
bread
is
called
the
bread
of
affliction
,
Deut.
16.
3.
and
it
was
unleavened
bread
,
not
onely
to
typifie
that
we
must
not
have
our
hearts
leavened
with
malice
,
but
to
put
them
in
mind
of
that
sore
affliction
they
were
in
,
not
onely
when
they
were
in
Egypt
,
but
when
they
went
out
of
Egypt
,
that
they
had
then
but
a
little
meale
and
water
to
serve
them
for
thirty
dayes
.
Now
this
Passeover
was
partly
Memorative
,
and
partly
Figurative
.
Memorative
,
First
to
remember
the
deliverance
of
their
first
borne
.
Secondly
,
to
remember
their
deliverance
from
the
bondage
of
Egypt
.
When
others
are
smitten
(
that
is
the
morall
signification
)
and
we
passe
over
,
Againe
,
Deliverance
from
bondage
,
and
in
that
outward
man
and
bondage
in
respect
of
Religion
and
conscience
is
a
mercy
for
everto
be
celebrated
.
God
is
pleased
now
to
offer
us
this
mercy
of
deliverance
from
both
these
bondages
,
certainly
we
are
a
people
devoted
to
misery
if
we
shall
not
take
Gods
offer
of
mercy
.
We
have
beene
in
bondage
in
our
estates
and
liberties
,
God
offereth
us
freedome
,
and
freedome
also
from
Antichristian
bondage
which
is
worse
then
Egyptian
bondage
.
The
Text
saith
when
they
were
delivered
from
the
bondage
of
Egypt
Moses
sang
,
they
sang
the
song
of
Moses
.
We
were
long
since
delivered
from
a
great
part
of
this
bondage
,
now
the
Lord
ostereth
to
deliver
us
altogether
.
They
were
to
eate
this
Passeover
with
their
staves
in
their
hands
,
sticks
in
the
birth
:
We
have
stuck
these
two
yeers
in
the
birth
,
whereas
we
might
have
beene
delivered
long
before
this
.
It
concerns
us
all
to
consider
what
the
cause
is
,
and
to
lament
it
before
the
Lord
that
we
may
make
our
peace
with
him
.
But
further
.
Further
,
The
speciall
thing
that
is
aimed
at
in
the
Passeover
,
was
that
it
should
be
a
type
of
Christ
,
who
was
that
paschall
lamb
that
was
to
take
away
the
sinnes
of
the
world
,
he
that
was
rosted
in
the
fire
of
Gods
wrath
for
our
sinnes
,
as
that
Lambe
that
was
to
be
eaten
in
the
Passe-over
was
rosted
in
the
fire
:
And
if
ever
the
Angell
of
Gods
vengeance
do
passe
over
us
,
it
is
thorough
the
blood
of
that
Lambe
sprinkled
upon
our
hearts
,
which
was
signified
by
the
sprinkling
the
blood
of
the
Lambe
upon
the
posts
of
their
houses
.
In
the
Lords
Supper
we
celebrate
in
effect
the
same
Feast
of
the
Passe-over
they
did
:
and
by
this
we
may
learne
this
excellent
note
.
There
is
little
comfort
in
the
remembrance
of
outward
deliverances
,
They
were
in
this
Feast
to
remember
their
deliverance
out
of
Egypt
,
In
all
deliverances
from
any
kinde
of
affliction
,
if
you
would
have
the
remembrance
of
them
sweet
unto
you
,
you
must
looke
upon
them
all
in
the
blood
of
Christ
,
and
so
remember
them
,
and
then
your
hearts
will
be
inlarged
to
blesse
God
.
This
was
the
Ordinance
of
God
in
the
Passe-over
,
but
besides
Gods
Ordinance
,
the
Jews
added
divers
other
things
.
The
first
thing
observable
that
they
added
,
was
earnest
prayer
to
God
for
the
building
of
the
Temple
;
which
many
of
them
observe
to
this
day
.
Those
who
writ
of
the
customes
of
the
Jews
tell
us
,
that
because
the
Temple
is
destroyed
where
they
were
to
goe
up
thrice
in
the
yeere
to
solemnize
these
Feasts
,
therefore
they
pray
so
earnestly
and
mightily
for
the
Temple
in
this
manner
:
They
cry
altogether
to
God
,
Lord
,
build
thy
temple
shortly
,
very
quickly
,
very
quickly
,
most
quickly
in
our
dayes
:
Buxtorf
.
de
Synag
.
Iud.
c.
13.
&
then
they
go
over
it
again
,
Mercifull
God
,
great
God
,
kind
God
,
high
God
,
sweet
God
,
with
divers
other
epithets
,
Now
build
thy
Temple
quickly
,
very
quickly
,
&c.
Now
,
now
,
now
,
five
times
together
,
●o
Euxtorfius
tells
us
.
They
teach
us
how
much
the
Temple
doth
concern
us
.
Here
is
onely
their
mistake
,
they
rested
in
the
materiall
Temple
,
they
did
not
consider
that
This
Temple
was
a
type
of
Christ
,
therefore
as
earnestly
as
they
prayed
for
the
building
of
their
materiall
Temple
,
so
we
are
to
pray
for
the
building
up
of
the
mysticall
body
of
Christ
,
now
Lord
,
build
quickly
,
doe
not
defer
it
,
even
in
our
dayes
do
it
.
A
second
thing
they
added
was
the
manner
of
casting
out
of
unleavened
bread
,
in
this
they
observed
three
things
,
their
inquisition
,
their
extermination
,
their
execration
,
first
with
a
candle
they
would
narrowly
search
every
corner
of
the
house
,
to
see
if
they
had
the
least
crumme
of
leaven
,
if
any
were
found
they
cast
it
out
with
solemnity
,
and
then
they
used
to
wish
a
curse
upon
themselves
if
there
were
any
left
in
their
houses
that
was
not
cast
out
.
This
morall
Observation
wee
may
be
taught
from
it
,
it
should
be
our
care
when
we
are
to
receive
the
Sacrament
,
to
make
narrow
inquisition
,
to
get
the
candle
of
the
word
,
and
to
search
every
corner
of
our
hearts
,
every
faculty
of
the
soule
,
to
see
if
there
be
no
leaven
in
it
.
2.
Whatsover
we
see
to
cast
it
out
of
doores
.
And
3.
to
be
so
much
set
against
sinne
,
as
to
be
willing
to
take
a
curse
upon
our selves
,
if
we
should
willingly
let
any
knowne
sin
be
in
our
hearts
,
and
to
acknowledge
that
God
might
justly
curse
us
in
his
Ordinance
,
if
we
be
false
in
this
.
Thirdly
,
they
used
to
shew
forth
all
their
brave
rich
things
,
if
they
had
any
bravery
in
cloathes
,
in
furniture
,
in
any
good
thing
,
they
would
shew
all
at
this
Feast
.
By
their
superstition
we
may
learne
this
note
,
that
in
the
time
of
our
comming
before
God
,
it
is
fit
for
us
to
manifest
his
graces
,
to
exercise
all
those
beautifull
graces
that
the
Lord
hath
endowed
us
with
by
the
work
of
his
Spirit
,
for
there
is
the
riches
of
a
Christian
,
there
is
his
brave
cloathes
,
and
his
plate
,
all
his
excellencies
are
his
graces
.
The
fourth
thing
they
did
was
,
after
the
Passe-over
was
at
an
end
,
they
would
fast
three
dayes
,
to
humble
themselves
for
their
faylings
in
keeping
that
Feast
.
This
was
not
Gods
Institution
,
but
it
was
their
custome
,
and
we
may
learne
this
from
it
,
(
though
not
to
binde
our selves
to
that
they
did
)
too
looke
back
to
our
receiving
the
Sacrament
,
and
to
bewayle
all
our
miscarriages
;
I
beleeve
if
things
were
examined
to
the
quick
in
our
receiving
the
Sacrament
,
you
would
finde
matter
enough
to
fast
and
pray
for
the
humbling
your
soules
from
your
miscarriages
.
Lastly
,
in
the
Passe-over
they
used
to
reade
the
book
of
the
Canticles
,
because
that
booke
treats
especially
of
the
conjunction
of
the
soule
with
the
Messiah
,
which
is
sealed
up
especially
in
the
Passe-over
.
And
that
indeed
is
a
speciall
meditation
for
us
when
we
come
to
the
Lords
Supper
,
to
meditate
of
our
conjunction
with
Christ
.
The
next
is
the
Feast
of
Pentecost
.
the
Feast
of
Weekes
,
because
there
were
seven
weekes
to
be
reckoned
,
and
then
at
the
end
of
them
it
was
solemnly
to
be
kept
,
you
shall
finde
it
,
Levit.
23.
15.
There
you
have
the
Feast
of
the
Passe-over
,
and
in
that
the
first
day
of
seven
,
and
the
last
day
of
seven
was
solemnly
kept
;
now
they
were
to
count
from
the
morrow
after
the
first
Sabbath
,
seven
Sabbaths
,
that
is
,
seven
weekes
compleate
;
the
first
Sabbath
of
the
Passe-over
was
the
fifteenth
day
of
the
month
Abib
,
and
then
the
next
day
from
that
they
were
to
count
seven
weeks
,
and
at
the
end
of
seven
weeks
was
the
Feast
of
Pentecost
to
be
kept
.
Now
in
this
first
day
wherein
they
began
to
count
their
weeks
(
for
the
preparation
to
this
Feast
of
Pentecost
)
you
shall
find
that
the
first
fruits
were
to
be
offered
up
to
God
,
it
was
a
kinde
of
distinct
Feast
,
called
the
East
of
the
First-fruits
,
in
which
they
were
to
bring
a
sheafe
of
the
first
fruits
of
their
harvest
unto
the
Priest
to
be
offered
to
God
;
And
the
reason
was
,
because
new
their
harvest
began
:
Assoone
as
ever
the
Passe-over
was
killed
,
and
they
had
kept
the
first
Sabbath
of
the
Passe-over
(
for
they
were
to
keepe
it
seven
dayes
)
they
began
their
harvest
,
they
must
not
put
a
Sickle
into
the
corne
,
nor
reape
any
thing
of
their
ground
untill
they
had
kept
the
Passe-over
;
it
affordeth
auto
us
this
instruction
.
We
cannot
enjoy
any
sweetnesse
nor
any
blessing
from
any
fruits
of
the
earth
,
an
eare
of
corne
.
Now
their
harvest
began
so
soone
in
the
land
of
Canaan
,
not
only
because
it
was
a
hot
Country
,
for
it
is
observed
that
Africa
was
a
hotter
Country
then
theirs
,
and
yet
their
harvest
began
not
so
soone
;
a
goodly
heritage
,
because
of
the
timely
bringing
forth
the
fruit
;
the
words
translated
goodly
heritage
,
signifies
an
heritage
of
comlinesse
;
the
same
word
that
is
here
for
goodly
,
signifies
a
Roe-Buck
,
to
which
this
land
was
compared
,
and
so
it
may
be
said
to
be
a
land
of
a
Roe-Buck
,
because
of
the
speedy
and
swift
ripening
of
the
corne
.
Micah
.
7.
1.
My
soul
desireth
the
first
ripe
fruits
,
this
is
true
of
God
himselfe
.
Your
parents
and
Godly
friends
may
say
,
our
soule
desires
that
grace
may
spring
up
betimes
in
these
young
ones
,
so
it
may
be
said
of
God
,
the
very
soul
of
God
desireth
to
see
the
first
fruits
;
fruit
in
young
ones
is
that
which
is
pleasing
to
Gods
soule
.
We
may
further
note
,
From
whence
,
Thirdly
,
Halfe
my
goods
I
give
to
the
poore
;
here
are
my
goods
,
here
is
my
estate
,
doth
the
Church
,
doth
my
brethren
stand
in
need
of
helpe
?
Loe
wee
are
ready
to
offer
them
up
unto
God
.
Fourthly
,
Now
assoone
as
they
had
dedicated
their
first
fruits
,
Fiftly
,
At
thy
right
hand
are
joyes
and
pleasures
for
evermore
.
6.
Hence
this
Note
,
Much
praise
is
due
to
God
for
the
Fruits
of
the
earth
,
for
outward
comforts
,
How
much
praise
then
is
due
for
JESUS
CHRIST
,
and
all
spirituall
mercies
in
him
?
Though
we
ought
to
blesse
God
for
the
things
of
the
earth
,
yet
we
should
be
so
swallowed
up
in
blessing
God
for
his
word
&
Ordinances
,
and
spirituall
mercies
,
as
in
comparison
our
hearts
should
be
above
the
Fruits
of
the
earth
.
Therefore
it
is
observeable
,
that
in
Ezekiel
where
there
is
a
Prophesie
of
the
state
of
the
Church
,
set
out
by
the
Jewish
way
of
Feasts
,
though
there
be
mention
of
the
Passeover
,
and
new
moones
,
and
Sabbaths
,
and
of
the
Feast
of
Tabernacles
,
yet
there
is
no
mention
of
the
Feast
of
Pentecost
,
no
mention
of
keeping
a
Feast
for
blessing
God
for
these
things
.
Not
but
that
they
should
doe
so
,
but
that
their
hearts
should
be
so
carryed
up
with
abundance
of
spirituall
mercies
,
that
then
all
for
Christ
,
and
for
heaven
,
and
for
eternity
,
their
hearts
should
be
wholly
set
upon
spirituall
things
.
7.
8.
Mark
at
the
first
,
in
their
preparation
,
they
were
to
bring
but
a
sheafe
,
but
afterward
,
Levit.
23.
17.
they
were
to
bring
two
loaves
;
in
the
first
they
were
to
offer
one
he-lambe
without
blemish
,
but
afterward
seven
lambes
,
&
a
young
bullocke
,
and
two
Rams
,
&c.
both
burnt-offerings
,
and
sinne-offerings
,
and
peace-offerings
when
they
had
received
the
full
harvest
.
Thence
learne
,
flourish
in
the
Courts
of
Gods
house
.
First
they
offered
but
a
little
unto
God
,
afterward
abundance
.
Doe
you
so
?
I
appeale
to
all
old
men
that
are
here
this
day
,
if
God
did
give
you
any
heart
to
give
up
your
young
years
to
him
,
blesse
God
for
it
;
but
now
when
you
are
old
,
are
you
as
forward
as
ever
you
were
?
You
ought
to
be
not
onely
so
,
but
much
more
abundant
in
the
work
of
the
Lord
.
Nay
cannot
others
witnesse
against
you
,
that
there
was
such
a
time
wherein
you
were
more
forward
,
and
that
now
you
begin
rather
to
temporize
?
The
LORD
forbid
this
should
be
spoke
of
any
old
men
.
God
expects
more
afterward
then
at
the
first
fruits
;
and
though
nature
may
decay
,
yet
their
is
a
promise
that
in
their
old
age
they
shall
flourish
in
the
Courts
of
Gods
house
,
and
shall
manifest
the
graces
of
his
Spirit
much
more
.
We
are
ready
at
the
first
Fruits
to
offer
unto
God
some
what
,
when
his
mercy
commeth
first
;
but
when
mercy
comes
afterward
more
fully
,
we
should
be
more
in
our
offerings
.
You
will
say
,
The
difference
is
this
;
The
burnt
offering
was
in
testimony
of
their
high
respect
to
God
,
they
wholly
had
respect
to
God
in
the
burnt
offering
;
that
is
,
they
tendred
up
something
to
God
as
a
testimony
of
the
high
&
honoraable
esteem
they
had
of
his
Majesty
,
it
was
wholly
to
be
given
up
to
him
.
Now
in
the
other
they
had
respect
to
themselves
,
the
sin-offering
was
not
to
offer
a
sacrifice
meerly
to
testifie
respect
to
God
,
but
to
be
a
typicall
signification
of
Christs
sacrifice
for
sins
;
they
were
to
looke
through
their
sacrifice
to
Christ
,
and
their
sin-offering
was
to
be
an
atonement
for
their
sin
.
The
Peace-offering
was
in
thanksgiving
for
a
mercy
,
or
when
they
would
petition
to
God
for
a
further
mercy
.
All
this
must
be
done
in
the
day
of
Pentecost
.
But
besides
this
end
of
Pentecost
,
to
solemnize
the
mercies
of
God
in
their
harvest
,
there
is
an
other
that
is
constantly
affirmed
by
the
Jewes
,
and
I
finde
many
Divines
making
no
question
of
it
;
but
I
finde
it
not
so
clearly
laid
down
in
the
word
.
They
say
God
in
this
feast
did
solemnize
the
giving
of
the
law
,
From
whence
we
may
note
,
Great
peace
shall
they
have
that
love
thy
law
;
David
profest
that
he
loved
the
law
of
God
more
then
silver
and
gold
,
that
it
was
sweeter
to
him
then
the
honey
and
the
honey
combe
.
The
Iews
at
this
day
do
much
reioyce
when
the
law
of
God
is
read
,
and
in
their
Synagogues
when
the
law
of
God
is
brought
out
,
they
lift
up
their
bodies
in
a
kind
of
exlatation
,
reioycing
that
God
gave
this
law
unto
them
.
Further
,
the
time
of
their
Pentecost
was
the
time
of
the
descending
of
the
holy
Ghost
upon
the
Apostles
:
as
God
at
that
time
gave
the
law
by
Moses
,
so
the
Spirit
at
that
time
came
by
Christ
,
to
shew
that
we
are
in
the
Gospel
to
receive
the
Spirit
of
God
,
to
inable
us
to
fulfill
the
law
.
They
had
the
letter
of
the
law
,
but
in
comparison
of
what
we
have
,
they
had
not
the
Spirit
,
but
now
the
holy
Ghost
is
come
in
a
full
measure
;
as
hee
then
came
upon
the
Disciples
,
so
he
comes
now
in
the
time
of
the
Gospel
in
a
fuller
way
then
formerly
,
there
is
a
continuall
Pentecost
.
But
the
works
of
God
do
not
of
themselves
sanctifie
any
time
,
except
we
take
that
note
with
us
,
we
may
run
into
a
thousand
absurdities
;
if
we
argue
thus
,
because
the
Iews
had
such
a
time
we
may
have
such
a
time
,
or
because
there
were
such
blessings
at
that
time
,
therefore
we
may
sanctifie
that
day
.
No
,
the
works
of
God
do
not
sanctifie
any
time
of
themselves
,
it
must
be
the
Word
,
some
institution
or
other
,
either
the
Word
written
,
or
some
immediate
dictate
of
the
Spirit
that
must
sanctifie
any
day
.
Certainly
the
work
of
our
redemption
it self
is
not
enough
to
change
the
Sabbath
,
if
we
had
not
s●
me
footing
for
a
new
institution
.
Wee
usually
give
this
ground
for
a
change
of
the
day
,
because
of
the
greatnesse
of
the
worke
;
but
though
the
works
of
God
be
great
,
though
never
so
great
,
it
is
not
for
us
to
sanctifie
a
day
,
it
must
be
an
institution
of
God
,
or
else
wee
sinne
in
sanctifying
any
set
and
stated
time
for
any
such
work
,
for
Christs
resurrection
,
or
sending
of
the
Spirit
,
except
there
come
an
institution
,
though
the
work
be
as
great
as
any
thing
God
ever
did
for
the
Iewes
,
it
will
be
but
will-worship
in
us
,
and
God
will
not
be
put
off
with
this
,
What
is
not
this
as
great
a
worke
as
that
the
Iewes
had
,
and
may
not
we
celebrate
the
memory
of
it
as
they
did
?
but
God
will
say
,
Who
required
these
things
at
your
hands
?
Thus
far
you
may
do
,
that
is
,
blesse
God
for
those
works
all
the
dayes
of
your
lives
,
but
to
sanctifie
any
particular
day
for
them
,
certainly
that
cannot
be
done
without
sin
;
we
have
our
warrant
for
the
Lords
day
as
well
as
the
greatnesse
of
the
work
,
because
of
the
practise
of
the
Apostles
who
were
inspired
by
the
holy
Ghost
.
The
next
is
the
feast
of
Trumpets
,
onely
one
particular
about
it
at
this
time
,
because
providence
makes
it
so
seasonable
.
In
the
seventh
moneth
,
(
which
was
the
first
moneth
of
their
Annus
Civilis
)
there
were
three
feasts
.
-
Festum
-
Tubarum
,
-
Expiationis
,
-
Tabernaculorum
.
The
first
was
the
feast
of
Trumpets
;
now
there
was
a
three-fold
use
of
Trumpets
among
the
Iewes
.
1.
For
the
calling
of
the
congregation
together
,
as
we
use
to
doe
with
bells
.
There
are
four
ends
given
by
Divines
of
the
feast
of
Trumpets
,
Al●huvinus
de
divinis
d
〈◊〉
.
c.
4.
and
it
seemes
to
bee
reasonable
to
us
,
therefore
it
may
be
this
is
not
enough
in
matter
of
worship
,
you
must
strictly
tye
your selves
to
an
institution
in
matters
of
worship
,
in
consecrating
of
times
.
As
it
is
Iewish
,
so
it
is
Heathenish
,
the
Heathens
consecrated
their
new
yeer
to
the
honour
of
their
god
Ianus
,
and
we
read
in
Concilium
Antisiodorense
,
in
France
in
the
yeer
614.
it
was
the
judgement
of
that
Councell
that
it
is
not
lawfull
to
observe
the
festivities
of
the
Gentiles
,
to
keep
their
worship
and
observation
of
their
Calends
,
(
that
is
,
the
beginning
of
their
months
)
to
adorn
houses
with
lawrel
&
bayes
,
for
all
these
practises
saith
the
Councell
)
savour
of
paganisme
.
And
likewise
an
ancient
writer
saith
,
that
the
Kalends
of
Ianuary
are
rather
to
be
taken
heed
of
,
then
to
be
accounted
Kalends
,
and
so
to
be
sanctified
;
And
further
,
hee
saith
,
the
Church
hath
appointed
a
solemn
feast
to
be
upon
that
very
day
,
because
o●
the
notorious
abuses
there
were
wont
to
be
upon
that
day
.
And
Polydore
Virgil
saith
,
that
these
solemnities
of
Lawrell
and
Bayes
,
and
masques
,
and
mummings
,
and
such
vanities
,
they
all
come
from
the
Heathens
Bachanalia
,
and
Saturnalia
,
that
were
wont
to
be
at
that
time
of
the
year
.
However
therefore
we
put
them
upon
Christ
,
and
think
we
honour
him
,
and
call
it
the
Circumcision
day
of
Christ
,
yet
by
those
customes
we
dishonour
him
,
for
they
are
rather
Heathenish
then
Christian
,
To
doe
it
,
I
say
,
because
we
think
to
consecrate
●ine
;
though
there
may
be
some
naturall
reason
of
rejoycing
,
yet
no
ground
for
consecration
.
Let
no
man
object
and
say
,
these
solemnities
have
beene
a
long
time
in
the
Church
.
It
is
true
,
these
are
ancient
,
but
from
whence
comes
the
antiquity
?
It
comes
from
hence
,
because
Christians
being
newly
converted
out
of
Paganisme
,
they
would
keepe
as
much
as
possibly
they
might
of
the
Pagan
customes
,
only
they
would
give
them
a
turn
,
turn
them
to
Christian
solemnities
,
but
the
rise
was
from
their
Pagan
customes
:
therefore
all
the
argument
of
antiquity
,
either
for
these
,
or
Ceremonies
,
or
Prelaticall
government
,
it
comes
from
this
ground
,
because
their
pagan
customes
were
so
,
and
they
lived
among
pagans
,
and
having
been
lately
pagans
,
they
savored
and
smelt
of
Heathenisme
still
.
So
now
,
many
plead
that
such
things
were
in
the
first
Reformation
:
no
marvail
they
retained
them
,
for
they
were
but
newly
come
out
of
popery
,
and
they
savoured
and
smelt
of
popery
.
Indeed
to
plead
the
antiquity
of
these
things
,
which
men
must
shew
when
they
are
put
to
it
,
is
one
of
the
greatest
arguments
against
them
.
Thus
was
they
Feast
of
All-Saints
turned
from
the
Feast
Pantheon
,
and
so
the
Feast
of
the
Virgin
Mary
,
which
they
call
Candlemas
,
the
Heathens
had
the
festivity
of
their
goddesse
Febru
(
who
was
the
Mother
of
Mars
)
upon
that
day
,
from
whence
the
name
of
our
moneth
February
cometh
,
they
did
then
celebrate
that
time
with
Candles
,
and
such
things
,
as
papists
doe
now
.
This
antiquity
have
you
for
celebrating
of
Candlemas
.
The
like
may
be
said
for
the
argument
of
antiquity
for
the
Prelates
.
O
say
some
,
such
a
kind
of
government
hath
been
ever
since
Christian
Religion
hath
been
in
England
.
Grant
that
there
hath
been
some
kind
of
Bishops
ever
since
,
but
from
whence
came
they
?
We
find
in
Histories
,
that
when
the
Pagans
were
here
in
England
,
they
had
their
Flamins
,
and
their
Archflamins
,
London
was
one
,
and
Yorke
was
another
,
and
when
they
were
converted
to
the
Christian
Religion
,
yet
still
keeping
some
of
their
Heathenish
customes
,
instead
of
their
Arch-flamins
,
they
made
Arch-bishops
,
and
of
their
Flamins
,
Bishops
,
and
that
in
their
very
places
,
as
London
and
Yorke
,
and
some
say
Chester
,
they
kept
their
Bishopricks
still
.
This
is
the
very
●●und
of
the
antiquity
of
them
;
therefore
my
brethren
,
let
not
us
be
put
off
with
such
arguments
as
these
,
men
delude
you
,
they
baffle
you
by
these
arguments
.
The
Tenth
Lecture
.
And
all
her
solemne
Feasts
,
&c.
WEE
began
the
last
day
to
speake
something
of
the
Feast
of
Trumpets
,
you
shall
finde
the
institution
of
it
in
Leviticus
23.
24.
You
shall
have
a
Sabbath
,
a
memorial
of
blowing
of
Trumpets
,
Now
there
were
divers
ends
of
Gods
institution
of
this
Feast
,
I
have
spoken
of
one
;
the
second
reason
of
that
Feast
,
the
Hebrews
thinke
,
was
a
remembrance
of
Isaacs
deliverance
,
when
he
should
have
been
sacrificed
,
and
the
Ram
caught
by
the
hornes
to
be
sacrificed
in
his
stead
;
they
drew
it
from
this
argument
,
because
that
Feast
is
called
A
memoriall
,
(
say
they
)
to
remember
the
deliverance
of
Isaac
,
and
it
must
be
by
the
Trumpets
of
Rams
hornes
,
to
call
this
to
remembrance
,
the
deliverance
of
Isaac
,
and
a
Ram
sacrificed
in
his
stead
;
this
is
the
Iews
opinion
of
it
,
but
it
seemes
to
be
farre
from
the
meaning
of
the
holy
Ghost
.
A
third
reason
of
the
Feast
of
Trumpets
,
some
say
,
(
Cajetan
amongst
others
)
was
instituted
for
a
memoriall
of
Gods
giving
the
lay
by
sound
of
the
trumpet
;
that
is
not
likely
neither
,
because
this
Feast
was
not
kept
at
the
time
of
Gods
giving
the
law
,
if
there
were
any
time
for
the
celebration
of
giving
the
law
,
it
must
be
at
the
Feast
of
Pentecost
.
A
fourth
,
it
was
for
a
celebration
of
a
memoriall
of
Gods
goodness
to
them
in
the
time
of
war
,
for
all
the
mercies
of
God
unto
them
in
their
wars
,
which
was
declared
by
the
blowing
of
the
trumpets
.
But
I
rather
take
another
reason
,
to
be
a
maine
and
principall
reason
of
Gods
institution
of
this
Feast
,
to
be
a
preparation
to
the
Feast
of
atonement
and
expiation
,
and
therefore
(
saith
Calvin
)
it
is
called
a
memoriall
,
Levit.
23
,
for
this
reason
,
to
put
them
in
minde
to
humble
themselves
before
God
,
to
afflict
their
hearts
in
the
day
of
atonement
;
and
secondly
,
a
memoriall
before
God
,
that
God
may
remember
them
for
mercy
,
so
the
Iews
observe
from
the
seventh
day
of
the
first
moneth
,
unto
the
tenth
day
,
there
was
more
then
ordinary
exercises
in
giving
of
almes
,
in
praying
,
in
going
to
their
synagogues
,
they
were
very
devout
for
those
ten
dayes
in
way
of
preparation
for
the
day
of
Atonement
,
of
Expiation
.
From
whence
note
,
It
is
of
this
use
to
us
to
prepare
for
the
day
of
Fasting
;
Ministers
should
blow
their
trumpets
to
the
people
to
prepare
them
for
that
day
:
God
hath
accepted
of
those
poore
kinde
of
fasts
that
we
have
kept
,
abundance
of
mercies
we
have
received
on
them
;
there
is
scarce
any
one
Fast
day
that
is
kept
,
but
we
presently
hear
good
news
after
it
;
if
we
had
kept
Fast
dayes
as
we
ought
,
if
we
had
been
prepared
as
we
should
,
O
what
might
we
have
obtained
of
God
by
this
time
!
if
God
accepts
such
poor
things
as
we
do
,
(
as
God
knowes
they
are
poore
and
meane
)
if
we
had
every
time
a
trumpet
blown
before
us
to
prepare
us
for
the
day
of
atonement
,
what
atonements
might
England
have
made
with
God
before
this
time
!
feast
of
Expiation
,
in
the
tenth
day
;
I
thought
not
to
have
spoken
of
that
,
because
the
Feast
of
Expiation
is
a
Fast
rather
then
a
Feast
,
but
that
is
meant
here
as
well
as
any
of
the
other
,
for
this
reason
,
though
it
were
a
Fast
,
yet
the
Hebrew
word
here
that
is
translated
solemne
Feasts
,
signifies
onely
a
setled
,
stated
,
solemn
time
.
And
Secondly
,
It
was
a
great
mercy
to
them
to
have
such
a
day
of
Fast
;
though
the
day
of
atonement
,
be
a
day
of
afflicting
themselves
,
yet
it
is
the
cause
of
rejoycing
to
a
nation
,
that
God
grants
them
such
a
day
of
atonement
;
it
is
the
speciall
meanes
to
make
way
to
the
joy
of
a
nation
,
and
therefore
this
is
included
amongst
the
other
:
now
the
history
of
that
,
you
have
in
these
two
famous
Scriptures
,
Levit.
16.
and
Levit.
23.
In
this
day
of
atonement
,
the
tenth
day
of
the
seventh
month
,
there
are
divers
things
very
observeable
,
and
usefull
for
these
times
.
The
first
is
,
The
solemn
charge
that
God
gave
for
the
afflicting
mens
souls
upon
that
day
;
you
shall
finde
in
a
few
verses
three
severall
times
a
solemn
charge
to
afflict
their
soules
,
to
humble
their
souls
,
Levit.
23.
27.
29.
32.
God
appointed
one
day
in
the
year
for
all
the
Jews
to
afflict
their
souls
,
to
make
an
atonement
between
God
and
them
,
in
a
day
of
Fast
,
and
they
were
charged
to
be
sure
to
afflict
their
souls
then
,
and
that
soul
that
did
not
,
God
threatened
to
cut
it
off
.
The
second
thing
observeable
is
,
that
the
Priest
was
to
goe
into
the
Holy
of
Holies
,
where
he
was
to
go
but
once
a
year
;
Levit.
16.
the
beginning
and
the
latter
end
compared
together
;
you
shall
finde
it
.
This
may
teach
us
thus
much
;
Lev.
16.
20.
When
he
hath
made
an
end
of
reconciling
the
holy
place
,
the
Tabernacle
,
and
the
altar
,
&c.
the
Priest
was
not
only
to
seeke
to
make
reconciliation
between
God
and
the
people
,
but
to
reconcile
the
holy
places
,
even
the
Holy
of
Holies
had
a
kind
of
pollution
in
it
,
and
must
be
reconciled
then
,
and
the
Tabernacle
,
and
the
Altar
,
all
of
them
had
a
kind
of
pollution
upon
them
:
so
infectious
is
the
sin
of
man
,
〈◊〉
teacheth
us
,
That
in
a
day
of
Atonement
,
of
F●sting
,
we
are
then
〈…〉
speciall
care
to
sc●●●
mercy
from
God
,
to
be
●●conciled
to
us
in
regard
of
all
our
holy
things
,
our
holy
duties
,
and
offerings
;
we
are
to
seek
then
to
get
the
best
services
that
ever
we
performed
in
all
our
lives
,
to
be
cleansed
,
that
God
may
be
pacified
in
regard
of
the
filth
and
uncleanness
that
hath
cleaved
even
to
them
.
You
are
not
in
the
day
of
a
Fast
,
onely
to
confesse
your
notorious
sins
to
God
,
those
that
in
their
own
nature
are
sinfull
,
but
you
are
then
to
examine
all
your
holy
duties
,
and
to
humble
your selves
before
God
,
and
to
seek
to
make
peace
with
God
,
in
regard
of
the
uncleannesse
that
hath
been
in
them
.
This
few
thinke
of
,
they
〈◊〉
the
day
of
a
Fast
confesse
such
sins
as
are
vile
in
themselves
,
but
to
be
made
sensible
of
the
uncleannesse
of
holy
duties
,
that
is
little
thought
of
in
the
day
of
their
Fasts
.
4.
In
their
day
of
Atonement
,
the
Priest
was
to
lay
the
sins
of
the
congregation
upon
the
scape
goat
.
The
story
of
the
scape
goat
was
this
,
The
Priest
must
come
and
confesse
the
sins
of
the
congregation
,
laying
his
hand
upon
the
head
of
the
goat
,
and
then
he
must
send
this
goat
into
the
wildernesse
.
The
meaning
is
of
great
use
to
us
;
Jesus
Christ
he
is
the
scape
goat
,
and
we
are
in
the
dayes
of
our
humiliations
to
come
and
lay
our
hands
upon
Iesus
Christ
,
and
to
confesse
all
our
sins
over
him
,
and
look
upon
all
our
sins
as
laid
upon
him
.
Now
the
scape
goat
was
to
be
sent
into
the
wildernesse
:
What
is
that
?
That
is
,
sent
into
a
land
of
forgetfulness
,
so
as
the
Iews
should
never
come
to
see
that
goat
again
that
their
sins
were
laid
upon
,
it
signified
to
them
,
that
their
sins
were
now
so
forgiven
them
,
that
they
should
never
hear
of
their
sins
againe
.
Thus
are
our
sins
upon
Christ
,
as
we
shall
never
come
to
see
,
nor
heare
more
of
them
,
In
the
day
of
our
Fasts
we
should
thus
exercise
our
Faith
upon
Christ
.
A
fift
thing
that
was
to
be
done
,
was
to
sprinkle
the
blood
of
the
slaine
goat
upon
the
mercie-seat
,
and
before
it
.
It
is
the
blood
of
Christ
that
is
upon
,
and
before
Gods
mercie-seat
,
that
procures
mercy
from
thence
for
us
.
The
sixt
thing
.
In
the
16
,
of
Leviticus
,
ver.
12.
the
Priest
must
take
a
censer
full
of
burning
coales
of
fire
from
off
the
Altar
,
and
his
hanfull
of
sweet
incense
beaten
small
.
This
he
must
doe
in
the
day
of
Atonement
;
to
teach
us
,
That
in
the
day
of
our
solemne
Fasts
,
we
must
be
sure
to
get
our
hearts
full
of
burning
coales
from
the
Altar
,
full
of
affection
and
zeale
,
full
of
mighty
workings
of
spirit
to
God
,
although
you
that
are
godly
,
and
so
are
Priests
to
God
,
at
other
times
come
with
few
coales
from
the
Altar
,
a
little
affection
,
your
affections
are
scarce
heated
,
but
in
a
day
of
Atonement
you
must
come
with
your
hearts
full
of
coales
,
and
be
sure
it
be
fire
from
the
Altar
,
doe
not
satisfie
your selves
in
naturall
affections
then
,
but
be
sure
you
be
full
of
spirituall
affections
;
and
then
full
of
incense
.
What
was
that
?
it
typically
represented
our
prayer
,
you
must
be
sure
to
have
your
hearts
full
of
prayer
,
to
send
up
abundance
of
incense
before
God
;
the
incense
must
be
of
spice●
beatou
small
,
what
is
that
?
the
prayer●
that
we
are
to
send
up
to
God
,
in
the
day
of
Atonement
,
must
come
from
much
contrition
of
spirit
,
our
hearts
must
be
beaten
small
to
powder
,
when
the
hearts
of
men
are
beaten
to
powder
,
then
they
are
able
to
send
forth
such
incense
,
as
is
a
sweet
favour
in
the
nostrills
of
God
.
Many
of
you
in
the
day
of
a
fast
seem
to
be
full
of
prayer
,
but
is
this
prayer
a
sweet
incense
to
God
or
no
?
how
shall
I
know
that
?
by
this
,
God
hath
appointed
the
incense
,
upon
the
day
of
atonement
,
to
be
that
,
that
must
come
from
spices
beaten
,
if
thy
heart
be
beaten
to
powder
,
and
thy
prayers
be
but
the
savour
,
and
the
odour
of
thy
graces
that
are
as
spices
,
and
heated
by
the
fire
of
Gods
spirit
:
then
here
is
the
incense
that
pleases
God
.
First
,
graces
,
which
are
the
spices
,
the
contrition
,
that
is
the
beating
small
,
then
the
fire
of
Gods
Spirit
to
cause
the
incense
to
rise
up
in
the
nostrills
of
God
as
a
sweet
savour
.
Further
,
a
seventh
thing
in
the
day
of
atonement
was
,
the
cloud
of
the
incense
must
cover
the
Mercy
seate
,
ver.
13.
and
then
the
blood
both
of
the
bullocke
,
and
the
goate
,
must
be
sprinkled
upon
the
Mercy
seate
,
and
that
seven
times
,
and
ver.
15.
the
blood
of
the
goat
must
be
sprinkled
not
onely
●pon
the
Mercy
seate
,
but
before
the
Mercy
seate
;
what
is
the
meaning
of
this
?
must
our
mercy
seat
be
clouded
in
the
day
of
atonement
?
wee
had
need
have
it
appear
to
us
,
and
not
be
clouded
;
yes
,
in
the
day
of
atonement
it
must
be
clouded
,
but
clouded
with
incense
;
the
incense
that
was
sent
up
,
was
a
type
of
the
sweet
perfume
of
the
merit
of
Jesus
Christ
;
Now
in
the
day
of
atonement
we
must
look
up
to
the
mercy
seate
,
as
clouded
with
the
merit
of
Christ
,
clouded
,
that
is
,
the
merit
of
Jesus
Christ
round
about
it
,
as
a
cloud
,
and
covering
the
Mercy
Seat
,
to
teach
us
that
no
man
must
dare
to
look
upon
the
Mercy
Seat
of
God
as
it
is
in
it selfe
,
but
he
must
have
the
incense
of
the
merit
of
Christ
round
about
it
,
the
reason
was
given
why
the
Lord
must
have
the
incense
as
a
cloud
to
cover
the
Mercy
Seat
,
lest
hee
die
;
if
he
had
entered
into
the
holy
place
,
and
there
looked
upon
the
Mercy
Seat
,
and
not
clouded
by
the
incense
,
he
must
have
died
for
it
;
those
men
that
think
to
come
into
Gods
presence
,
and
look
upon
God
out
of
Christ
,
and
think
to
receive
mercy
from
God
out
of
Christ
,
they
die
for
it
,
this
is
the
damnation
of
mens
soules
,
to
look
upon
God
as
mercifull
out
of
Christ
,
mercy
is
an
attribute
of
God
,
but
if
we
dare
(
who
are
sinfull
creatures
)
to
looke
upon
this
attribute
of
mercy
,
and
not
have
the
incense
of
Christ
merit
,
it
is
the
way
to
destroy
our
souls
.
O
how
many
thousands
are
in
hell
for
this
!
many
who
are
afflicted
for
their
sins
,
and
cry
to
God
to
forgive
their
sins
,
and
believe
he
is
mercifull
,
and
think
to
exercise
their
faith
upon
God
as
mercifull
,
and
yet
not
looking
upon
the
mercy
seat
as
clouded
with
the
merit
of
Christ
,
it
proves
the
destruction
of
their
soules
.
In
a
fast
,
when
you
come
to
look
upon
God
,
you
must
not
look
upon
God
as
the
Creator
of
heaven
and
earth
,
or
as
mercifull
in
himself
barely
,
Again
,
the
blood
of
the
Bullocke
and
the
Goate
must
be
sprinkled
seven
time
〈◊〉
the
mercy
seate
,
when
wee
come
to
make
our
atonement
with
God
,
we
must
exercise
our
faith
in
the
blood
of
Christ
,
and
sprinkle
it
seven
times
,
again
and
again
upon
the
mercy
seat
;
wee
looking
upon
God
when
we
pray
to
him
as
a
God
of
mercy
,
and
we
present
our selves
in
our
humiliations
before
the
mercy
seat
,
but
know
this
,
that
the
mercy
seat
will
doe
us
no
good
,
without
the
blood
of
Christ
;
faith
must
take
this
blood
of
Christ
,
and
sprinkle
it
,
tender
it
up
to
God
his
Father
,
for
the
atonement
of
our
souls
and
procuring
mercy
to
us
;
and
not
only
so
,
the
blood
of
the
Bullock
&
the
Goat
must
be
sprinkled
upon
the
Mercy
seat
,
but
before
the
Mercy
seat
;
we
must
not
only
thinke
there
can
be
no
mercy
obtained
from
God
,
but
by
the
blood
of
Christ
,
but
we
cannot
so
much
as
have
accesse
to
Gods
Mercy
seat
without
the
bloud
of
Christ
,
we
must
not
dare
to
enter
but
by
the
bloud
of
Christ
,
by
him
we
have
accesse
to
God
;
we
must
all
know
,
that
all
sinners
are
banished
from
the
presence
of
God
,
and
must
not
have
accesse
to
Gods
presence
as
they
are
in
themselves
.
Lastly
,
this
day
divers
times
is
called
A
Sabbath
of
rest
,
that
is
,
A
Sabbath
of
Sabbaths
,
so
it
is
in
the
Originall
,
as
one
of
the
principall
Sabbaths
that
they
had
;
I
did
not
handle
it
amongst
the
Sabbaths
,
because
it
comes
in
now
more
fully
amongst
these
solemne
Feasts
;
there
must
be
more
rest
in
the
days
of
atonement
,
then
in
other
of
their
solemn
days
:
There
was
that
permitted
in
other
solemn
days
,
that
was
not
permitted
in
that
day
;
this
may
teach
us
,
that
in
the
dayes
of
fasting
,
above
any
dayes
,
we
must
get
our
souls
now
separated
from
the
world
,
there
must
be
a
rest
in
our
hearts
,
a
rest
from
sinne
,
a
rest
from
the
world
,
it
must
be
a
Sabbath
of
Sabbaths
unto
us
.
Now
notwithstanding
God
had
given
this
solemne
charge
for
this
day
of
atonement
,
yet
Theodoret
tels
us
,
that
in
his
time
they
did
so
degenerate
,
that
they
spent
this
day
in
sports
,
and
made
it
a
day
of
mirth
,
God
grant
that
the
ordinariness
of
our
days
of
atonement
do
not
grow
to
this
abuse
,
as
in
some
places
it
is
amongst
us
;
the
most
solemne
things
that
ever
God
gave
charge
of
yet
in
time
degenerates
,
this
is
the
wickedness
of
mens
natures
.
One
note
more
from
this
Feast
of
Expiation
,
it
is
very
probable
that
the
Grecians
did
use
yearly
in
expiation
of
their
Cities
,
in
this
manner
from
this
we
find
amongst
the
stories
of
the
Grecians
,
that
yearly
they
were
wont
to
have
a
kind
of
Expiation
,
in
imitation
of
the
ways
of
the
Jewes
(
the
Devill
is
Gods
Ape
)
for
their
Cities
,
there
was
this
custome
amongst
them
,
certaine
condemned
persons
were
brought
forth
,
with
garlands
in
manner
of
Sacrifices
,
and
these
they
were
wont
to
tumble
down
from
some
steep
place
into
the
middst
of
the
Sea
,
and
so
offer
them
up
to
Neptune
the
God
of
the
Sea
,
Be
thou
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
us
;
The
like
was
used
by
them
in
the
times
of
publique
infection
,
when
they
had
a
publique
plague
in
their
Cities
,
they
used
such
a
custome
to
make
an
atonement
betweene
them
and
their
gods
,
there
were
certain
men
brought
to
be
sacrificed
to
their
Gods
,
for
an
expiation
for
ther
whole
City
,
and
they
were
caled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
word
was
used
to
signifie
that
that
man
that
was
to
expiate
for
all
the
sins
of
their
Cities
to
their
gods
,
ing
all
their
sins
upon
him
,
was
as
filth
and
〈◊〉
-
scouring
;
and
from
these
two
words
it
is
probable
the
Apostle
in
the
first
to
the
Corinthians
4.
13.
hath
that
expression
,
by
which
we
may
come
to
understand
the
meaning
of
those
two
words
there
,
We
are
(
saith
he
)
made
the
filth
of
the
world
,
and
off-scouring
of
the
people
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
in
these
alluding
to
the
manner
of
the
Grecians
,
We
for
our
parts
(
saith
he
)
are
made
as
despicable
and
odious
in
the
sight
of
the
people
,
and
are
as
much
loaded
with
the
curses
of
the
people
,
as
those
condemned
persons
that
had
all
the
sins
and
curses
of
the
people
put
upon
them
,
and
so
were
offered
to
their
Gods
for
expiation
.
The
Feast
of
Tabernacles
.
to
take
boughes
off
the
trees
,
and
make
booths
of
them
;
and
those
that
write
the
history
in
their
manners
,
they
tell
us
,
they
used
to
carry
boughs
in
their
hands
,
because
they
could
not
make
booths
&
Tabernacles
for
all
the
people
,
therefore
some
of
them
thought
it
sufficient
to
carry
boughs
in
their
hands
,
and
those
boughes
they
carried
in
their
hands
they
used
to
call
Hosanna
;
Do
thou
fold
,
or
prepare
the
Hosanna
,
Hosanna
to
the
Sonne
of
David
;
the
meaning
was
not
a
prayer
,
Save
us
O
thou
Son
of
David
,
as
some
would
have
it
;
but
Hosanna
to
the
Son
of
David
,
that
is
,
we
hold
forth
these
boughs
to
the
honour
of
the
Messiah
,
the
Son
of
David
,
the
Feast
of
Tabernacles
was
to
point
at
the
Messiah
;
now
for
those
boughs
,
ver.
40.
there
was
a
command
of
God
,
they
should
be
goodly
trees
,
palme
trees
,
or
willowes
of
the
brooke
,
but
why
so
?
it
noted
that
thereby
they
were
to
acknowledge
Gods
goodnesse
to
them
,
that
whereas
they
had
lived
forty
yeares
in
the
wildernesse
,
in
a
dry
place
,
they
were
now
brought
to
a
fruitfull
land
,
that
had
much
water
,
which
was
a
great
matter
in
those
hot
countries
,
and
therefore
they
were
to
bring
the
willows
of
the
brooke
,
and
goodly
trees
,
those
that
might
most
testifie
the
goodnesse
of
God
to
them
in
delivering
them
from
the
wildernesse
,
and
in
bringing
them
to
a
land
,
filled
with
sweet
and
pleasant
brookes
:
Things
observable
in
this
Feast
are
,
First
.
The
end
why
God
would
have
this
Feast
kept
,
he
aimes
at
these
three
things
chiefly
.
First
,
God
would
have
them
to
blesse
his
name
for
his
mercies
to
them
in
the
wildernesse
,
when
they
dwelt
in
boothes
;
it
was
appointed
by
God
,
that
they
should
once
a
yeare
call
to
minde
the
great
mercies
of
God
,
while
they
were
in
the
wildernesse
,
and
there
dwelt
in
boothes
,
and
had
no
houses
,
for
so
was
the
dispensation
of
God
towards
his
people
,
for
forty
yeares
they
were
to
be
in
the
wildernesse
,
and
not
to
have
a
house
in
all
that
time
,
but
dwelt
in
Tabernacles
;
this
was
a
mighty
worke
of
God
,
and
manifested
his
exceeding
protection
over
them
,
and
provision
for
them
,
and
his
providence
every
way
to
provide
necessaries
for
them
,
even
as
well
as
if
they
had
had
the
strongest
houses
;
that
so
many
hundred
thousands
should
live
forty
〈◊〉
,
and
never
have
a
house
built
all
that
time
,
was
a
great
work
of
God
;
God
●ould
declare
thereby
,
that
the
Church
in
this
world
is
not
to
expect
any
certaine
habitation
,
any
setled
condition
,
but
to
be
as
men
that
dwell
in
tents
,
removing
up
and
downe
,
and
so
seeke
after
a
City
that
hath
foundations
,
as
it
is
said
of
Abraham
.
At
this
Feast
the
Jewes
were
wont
to
reade
the
Booke
of
Ecclesiastes
,
principally
because
it
speakes
so
much
of
the
works
of
Gods
providence
.
All
the
while
Gods
people
dwelt
in
boothes
and
Tabernacies
,
God
himselfe
would
dwell
in
a
Tabernacle
;
God
would
never
have
a
house
built
unto
him
,
Did
ever
I
speake
of
a
house
for
me
?
as
if
he
had
said
,
As
long
as
my
people
went
up
and
down
in
booths
and
Tabernacles
,
I
was
content
to
have
a
Tabernacle
,
and
a
booth
for
my
dwelling
,
thus
God
is
willing
to
suite
himselfe
with
the
condition
of
his
people
;
Is
the
condition
of
his
people
in
a
fleeting
way
,
then
I
will
be
so
too
,
saith
God
;
If
your
conditions
be
afflicted
,
and
unsetled
,
I
will
be
so
too
;
In
all
their
afflictions
,
God
was
afflicted
,
in
all
their
unsetlednesse
,
God
seemed
to
be
so
too
.
Indeed
afterwards
when
Gods
people
came
to
be
in
a
setled
estate
in
Ierusalem
,
then
God
would
have
a
house
built
him
;
God
would
hereby
teach
us
,
That
if
himselfe
be
content
to
be
in
a
condition
like
us
,
then
we
must
be
content
to
be
in
a
condition
like
him
,
as
thus
;
when
we
are
afflicted
will
God
be
afflicted
with
us
?
when
we
are
unsetled
,
will
God
be
(
as
it
were
)
unsetled
with
us
?
then
let
us
not
thinke
it
much
,
if
afterwards
God
be
in
an
afflicted
way
,
his
truth
and
his
Gospell
be
in
a
suffering
way
;
let
us
be
willing
to
suffer
with
God
;
when
God
is
magnified
and
praised
,
then
our
hearts
should
be
inlarged
too
,
and
rejoyce
in
his
praise
;
we
should
consider
the
condition
that
God
is
in
the
world
,
&
we
must
suite
our selves
with
that
.
Again
,
would
God
have
them
once
a
yeare
to
celebrate
the
remembrance
of
their
dwelling
in
boothes
and
Tabernacles
,
Thirdly
,
Note
the
time
of
their
Feast
of
Tabernacles
,
they
were
to
dwell
in
booths
,
upon
the
fifteenth
day
of
their
moneth
,
it
was
but
five
dayes
after
their
day
of
atonoment
,
so
that
being
so
presently
after
the
day
of
publique
atonement
;
this
lesson
may
be
learned
.
After
our
humiliations
for
our
sins
,
Fourthly
,
God
would
have
their
hearts
kept
low
by
the
actuall
going
into
their
booths
and
tabernacles
,
though
they
had
faire
and
sumptuous
houses
in
the
City
,
yet
they
were
to
go
out
,
and
live
in
their
booths
a
while
;
you
might
think
,
were
it
not
enough
for
the
Priest
to
tell
them
,
and
bid
them
remember
their
dwelling
in
Tabernacles
,
but
they
must
go
forth
from
their
houses
and
abide
in
booths
.
It
is
a
good
way
to
keep
those
men
humbled
,
A
second
end
of
this
feast
was
,
Deut.
16.
13
,
14.
Thou
shalt
observe
the
feast
of
Tabernacles
,
after
thou
hast
gathered
in
thy
corn
and
thy
wine
,
and
thou
shalt
rejoyce
,
&c.
because
the
Lord
thy
God
shall
blesse
thee
in
all
thy
encrease
,
therefore
thou
shalt
surely
rejoyce
.
From
hence
there
is
this
lesson
.
It
is
usefull
to
remember
what
a
poor
condition
we
were
once
in
,
and
the
uncertainty
of
all
things
that
we
have
;
even
when
we
have
got
our
riches
into
our
houses
,
when
all
things
are
in
our
possession
,
it
is
not
so
much
to
think
how
uncertain
they
are
,
when
they
are
growing
in
the
field
,
but
after
the
Vintage
was
gotten
in
,
then
they
were
to
keep
the
feast
of
Tabernacles
,
to
remember
the
uncertain
condition
of
all
things
in
the
world
,
this
we
are
very
loath
to
doe
,
it
is
unsutable
to
our
natures
,
and
therefore
this
feast
of
Tabernacles
was
much
neglected
among
the
Jewes
untill
such
time
as
they
〈◊〉
been
in
captivity
,
after
God
had
carried
them
into
Babylon
,
and
the●●
b●ought
them
back
againe
into
their
own
Countrey
,
then
they
kept
the
feast
of
Tabernacles
,
more
solemnly
then
ever
they
had
done
,
as
we
finde
Nehem.
8.
17.
Since
the
day
of
Ioshua
the
son
of
Nun
,
they
had
not
done
so
,
they
never
kept
the
feast
of
Tabernacles
so
solemnly
from
their
first
comming
into
Canaan
,
as
then
they
did
,
now
being
come
out
of
prison
they
could
remember
the
uncertainty
of
all
things
in
the
world
;
men
forget
the
uncertainty
of
all
things
in
the
world
,
but
if
they
be
driven
from
house
and
home
,
and
lose
all
,
then
they
remember
what
they
have
heard
and
confessed
;
of
the
uncertainty
of
all
worldly
things
:
some
of
our
brethren
who
are
plundered
and
driven
from
their
habitations
,
if
God
should
ever
restore
them
to
their
habitations
againe
,
then
their
hearts
would
be
enlarged
in
blessing
God
,
then
they
would
be
more
sensible
of
the
uncertainty
of
the
comforts
of
the
creature
then
ever
before
.
Thirdly
,
The
Feast
of
Tabernacles
had
an
aime
at
Christ
and
the
state
of
a
Christian
,
it
was
to
typifie
JESUS
CHRIST
to
come
into
the
world
,
and
to
pitch
his
tents
amongst
us
,
as
John
1.
14.
he
dwelt
amongst
us
;
pitched
his
Tabernacle
amongst
us
,
it
is
in
the
Greek
,
and
the
state
of
a
Christian
likewise
,
is
an
abiding
Tabernacle
,
2
Cor.
5.
1.
If
our
earthly
house
of
this
Tabernacle
be
dissolved
,
till
we
goe
where
JESUS
CHRIST
is
gone
before
us
,
to
prepare
mansions
for
us
,
Iohn
14.
our
dwelling
is
in
Tabernacles
.
In
the
offerings
that
God
appointed
to
offer
in
this
their
feast
,
Numb.
29.
12.
there
are
some
things
very
observable
,
but
hard
to
finde
the
meaning
of
,
the
feast
was
to
be
kept
seven
dayes
,
the
first
day
was
a
great
day
,
and
the
last
day
a
great
day
,
the
first
day
there
were
13.
bullocks
to
be
offered
,
and
14.
lambes
,
the
second
day
,
there
was
but
12.
bullocks
,
and
the
third
day
but
11.
and
the
fourth
day
but
10.
and
so
every
day
one
decreased
,
(
as
you
may
see
there
)
and
the
last
day
,
there
was
but
one
offered
,
Now
divers
Expositors
have
sought
to
finde
out
the
meaning
of
this
.
I
doe
not
finde
any
such
thing
in
all
the
Scripture
,
as
this
is
,
but
onely
in
this
place
,
Calvin
confesses
when
he
speakes
of
this
,
that
for
his
part
he
doth
not
understand
the
meaning
of
it
,
and
rather
then
to
make
guesses
of
it
,
&
uncertainties
,
I
will
saith
he
be
silent
in
it
,
&
yet
he
ventures
upon
a
conjecture
a
very
unlikely
one
,
therefore
I
shall
not
name
it
.
That
which
is
most
likely
seems
to
be
in
two
things
.
The
first
is
,
they
must
offer
every
day
lesse
and
lesse
,
that
is
(
saith
another
interpreter
)
to
shew
their
increase
in
sanctification
,
that
they
should
grow
to
more
and
more
perfection
,
every
day
of
their
feast
,
and
so
have
lesse
need
of
Sacrifices
then
they
had
before
,
and
so
it
will
afford
a
good
note
to
us
,
that
when
we
come
to
keepe
dayes
to
God
,
every
day
we
should
grow
more
and
more
in
sanctification
,
and
have
lesse
and
lesse
sin
to
answer
for
,
then
we
had
before
.
Another
interpretation
that
is
given
,
is
,
that
it
was
to
shew
the
cessation
of
the
sacrifices
of
the
Jewes
,
that
they
were
to
decrease
day
by
day
,
and
this
I
take
rather
to
be
the
meaning
,
because
the
last
day
is
but
one
bullocke
that
was
offered
,
and
yet
the
Text
saith
,
that
that
was
the
great
day
of
the
Feast
,
when
there
was
fewest
sacrifices
to
be
offered
.
Ioh.
3.
37.
The
last
and
the
great
day
of
the
feast
,
Jesus
cryed
,
if
any
man
thirst
,
let
him
come
unto
me
;
there
is
somwhat
to
be
noted
about
Christ
there
,
though
it
is
true
,
it
was
the
feast
of
dedication
,
which
was
their
own
Feast
,
from
whence
many
would
prove
the
lawfulnesse
of
holy
daies
,
yet
the
truth
is
,
upon
examination
you
shall
finde
there
is
scarce
strength
enough
,
from
that
place
to
prove
it
,
though
it
be
lawfull
to
take
the
advantage
of
such
times
,
but
it
will
appeare
there
,
that
it
was
the
Feast
of
Tabernacles
,
as
in
2
Chro.
8.
9.
Their
Feast
of
the
dedication
of
the
Temple
,
was
at
that
time
that
the
Feast
of
Tabernacles
was
;
one
thing
is
to
be
observed
from
Christs
being
there
at
the
Feast
,
the
last
and
the
great
day
,
Jesus
cryed
,
if
any
man
thirst
,
let
him
come
unto
me
;
Why
did
Christ
upon
the
great
day
of
the
Feast
cry
out
thus
,
If
any
man
thirst
,
let
him
come
unto
me
to
drinke
?
one
reason
may
be
,
because
when
men
are
most
strongly
possessed
with
the
uncertainties
of
all
outward
things
in
the
world
,
then
they
are
fit
to
entertaine
the
gospell
,
then
fit
to
heare
of
JESUS
CHRIST
,
when
their
hearts
are
taken
off
from
the
world
,
and
they
looke
upon
all
things
here
as
unsetled
,
the
conclusion
of
that
feast
is
a
speciall
preparation
to
the
Gospell
.
Esay
,
40.
6.
7
,
&c.
The
preparation
to
the
good
tidings
of
the
Gospel
,
is
the
Proclamation
that
All
flesh
is
grasse
,
and
all
the
goodlinesse
thereof
as
the
flower
of
the
field
:
yea
the
withering
of
the
grasse
,
and
the
fading
of
the
flower
must
be
proclaimed
again
and
againe
.
And
then
seasonably
and
acceptably
it
followes
,
ver.
6.
O
Zion
,
that
bringest
good
tidings
,
behold
your
God
.
Tremelius
thinkes
that
the
reason
of
the
expression
of
CHRIST
at
this
time
was
,
from
the
custome
of
the
Iews
at
this
Feast
;
at
the
feast
of
Tabernacles
the
Iews
were
wont
with
great
joy
to
bring
store
of
water
out
of
the
River
of
Shiloh
to
the
Temple
,
where
being
delivered
to
the
Priest
,
he
powred
it
out
upon
the
Altar
,
together
with
wine
,
and
all
the
people
sung
that
of
Isaiah
,
with
joy
shall
ye
draw
water
out
of
the
wells
of
salvation
;
though
it
were
their
own
invention
,
Christ
takes
a
hint
upon
it
,
they
accustomed
themselves
to
draw
water
,
and
powre
it
out
,
Christ
saith
,
what
do
you
stand
upon
this
ceremony
of
yours
,
this
your
custome
will
die
and
perish
in
the
use
of
it
,
but
come
to
me
and
there
you
shall
have
water
,
I
am
the
well
of
salvation
,
a
spring
of
grace
shall
be
continually
in
the
heart
of
that
man
that
beleeveth
in
me
.
One
note
more
is
observable
in
this
Feast
,
we
have
a
prophesie
that
in
the
times
of
the
gospel
,
the
feast
of
Tabernacles
should
be
kept
then
,
that
is
in
the
truth
of
it
,
not
in
the
ceremony
.
In
Zach.
14.
16.
there
is
a
Prophesy
that
when
Christ
cometh
,
the
very
truth
of
the
feast
of
tabernacles
,
then
all
people
shall
worship
the
true
God
,
and
keep
the
feast
of
Tabernacles
.
Why
is
it
there
Prophesied
that
all
people
shall
come
and
keep
that
feast
?
the
reason
may
be
this
,
this
feast
is
named
,
because
in
the
times
of
the
gospel
,
men
shall
acknowledge
their
outward
comforts
to
be
from
God
,
&
〈◊〉
●ertainty
of
all
things
here
,
and
that
they
are
strangers
and
pilgrims
〈◊〉
in
the
times
of
the
gospell
,
this
shall
be
made
more
evident
to
the
hearts
of
people
,
then
ever
before
,
the
more
JESUS
CHRIST
shall
be
known
in
the
world
▪
the
more
shall
the
hearts
of
men
be
taken
up
with
the
knowledge
of
God
in
every
creature
,
and
of
the
uncertainty
of
every
creature
,
and
have
their
hearts
taken
of
from
the
comforts
of
the
world
,
and
never
account
any
setled
condition
here
,
but
account
themselves
pilgrims
,
and
strangers
;
that
is
a
signe
that
the
Gospel
hath
prevailed
with
your
spirits
,
if
you
have
your
hearts
taken
off
from
the
creature
,
and
you
looke
upon
your selves
,
as
strangers
in
the
world
,
and
looke
for
an
abiding
City
,
then
do
you
keep
in
an
Evangelicall
sense
this
feast
of
Tabernacles
.
Or
secondly
,
if
it
be
meant
of
the
glorious
setled
condition
God
in
the
latter
dayes
shall
bring
his
Saints
unto
,
yet
then
they
shall
remember
with
thankfulnesse
,
what
their
poor
unsetled
condition
once
was
.
Thus
you
have
had
a
view
of
the
chiefe
of
the
Jewish
Feasts
,
which
God
threatens
here
shall
cease
.
There
are
onely
these
three
Observations
to
be
drawn
from
altogether
.
First
,
Even
those
things
that
are
appointed
by
God
himselfe
,
if
once
they
be
abused
,
God
will
not
own
them
,
but
then
they
are
accounted
ours
rather
then
Gods
,
her
sabbaths
,
why
not
my
sabbaths
?
why
not
Gods
sabbaths
?
God
did
appoint
them
,
but
because
they
had
abused
them
,
God
would
not
own
them
;
her
sabbaths
,
and
her
solemn
Feasts
.
The
Ordinances
of
God
,
though
never
so
good
in
themselves
,
if
you
pollute
them
,
God
rejects
them
,
they
are
your
ordinances
then
and
not
Gods
,
looke
then
that
all
ordinances
be
,
Secondly
,
It
is
a
grievous
and
lamentable
affliction
upon
any
people
,
for
God
to
deprive
them
of
his
sabbaths
and
ordinances
,
his
ordinances
are
included
in
their
solemne
Feasts
,
nay
(
saith
God
)
you
will
goe
on
in
your
wickednesse
,
and
would
put
me
off
with
your
sabbaths
,
and
solemne
meetings
,
and
with
those
things
that
were
once
my
ordinances
,
you
will
satisfie
me
with
them
,
though
you
continue
in
your
wickedness
,
no
,
you
shall
be
deprived
of
them
,
you
shall
have
no
more
sabbaths
,
no
more
solemne
Feast
dayes
;
it
is
a
sad
affliction
for
a
people
to
have
no
more
sabbaths
.
How
many
of
you
neglect
solemne
meetings
of
Gods
people
?
time
may
come
when
God
will
rend
these
priviledges
from
you
,
and
then
your
conscience
will
grate
upon
you
,
O
the
sabbaths
that
once
we
had
!
O
the
solemn
meetings
that
once
we
enjoyed
!
but
our
hearts
were
vaine
and
slight
;
we
did
not
make
use
of
them
,
and
now
they
are
gone
,
now
perhaps
thou
art
cast
into
a
goale
,
or
into
a
dungeon
,
and
there
thou
keepest
thy
sabbaths
&
thinkest
upon
thy
solemne
meetings
.
O
how
unworthy
is
this
land
of
sabbaths
?
how
did
we
set
our selves
to
persecute
those
that
kept
sabbaths
?
there
was
never
any
such
a
thing
in
any
Christian
nation
:
other
places
though
they
are
somewhat
loose
upon
their
sabbaths
,
yet
they
never
persecute
them
that
will
keep
sabbath
:
how
justly
might
God
have
taken
away
our
sabbaths
?
let
us
acknowledge
Gods
free
grace
;
what
reproach
hath
it
been
in
England
to
assemble
to
heare
Sermons
?
how
justly
might
God
have
taken
away
these
solemne
Assembles
from
us
long
before
this
?
let
us
pray
that
what
ever
judgement
God
sends
upon
us
,
he
will
not
take
away
our
Sabbaths
,
nor
our
solemne
assemblies
,
but
that
we
may
still
enjoy
those
we
have
,
and
enjoy
them
to
better
purpose
then
ever
we
have
done
.
3.
But
these
threats
are
but
to
take
away
things
that
are
spirituall
;
carnall
hearts
thinke
if
they
may
live
and
prosper
in
the
world
,
what
care
they
for
Sabbaths
,
and
for
solemn
meetings
?
Tell
them
of
taking
away
Ordinances
,
tell
them
of
truth
of
Gods
worship
,
what
is
that
to
them
?
Let
us
have
our
peace
,
our
trading
,
and
our
outward
blessings
,
and
truth
will
follow
,
O
no
,
a
gracious
heart
will
rather
reason
thus
,
O
Lord
,
let
us
have
thy
Ordinances
,
let
us
have
thy
Gospel
,
and
then
for
our
Vines
and
Fig-trees
,
our
tradings
,
and
our
outward
blessings
,
we
will
leave
them
to
thy
dispose
;
if
thou
will
give
us
thy
Sabbaths
,
and
thy
Ordinances
,
we
will
trust
thee
for
our
Vines
,
and
for
our
Fig-trees
.
But
if
the
Lord
be
so
angry
to
deny
us
his
Ordinances
,
how
can
we
ever
thinke
that
he
will
be
so
mercifull
to
us
,
to
continue
our
peace
,
or
our
civill
liberties
?
No
sure
,
if
Truth
be
gone
,
Vines
and
Fig-trees
will
not
stay
long
:
The
next
words
therefore
are
,
I
will
destroy
her
Vines
and
her
Fig-trees
.
The
Lord
may
suffer
those
places
that
never
had
Sabbaths
and
Ordinances
to
prosper
in
their
Civill
●eace
a
long
time
,
but
where
these
have
,
and
the
wrath
of
God
be
so
incensed
as
to
take
away
these
,
it
cannot
be
expected
that
outward
peace
and
plenty
can
hold
long
there
,
First
seeke
the
kingdom
of
heaven
,
saith
Christ
,
and
all
these
things
shall
be
added
unto
you
:
No
,
(
say
they
)
let
us
first
seeke
the
kingdome
of
earth
,
and
the
things
of
heaven
will
be
added
to
us
;
which
shewes
the
sleightnesse
of
their
account
of
heavenly
things
.
As
the
paper
and
the
thred
in
a
shop
,
is
given
in
to
the
commodity
,
it
is
added
,
if
a
man
bargaine
for
the
paper
and
thred
,
and
think
the
commodity
will
be
given
in
,
what
a
folly
were
it
?
Many
men
have
their
thoughts
altogether
upon
the
things
of
this
life
,
and
they
think
the
Gospel
will
be
given
into
the
bargaine
,
as
if
they
have
peace
,
they
shall
no
question
have
truth
,
as
if
the
Gospel
were
the
paper
and
thred
,
and
the
things
of
the
world
were
the
commodities
.
It
is
your
wisdome
if
you
would
enjoy
outward
peace
,
let
your
hearts
be
for
Ordinances
,
cry
to
God
for
Ordinances
,
and
then
God
will
take
care
you
shall
sit
under
your
Vines
,
and
under
your
Fig-trees
peace
.
The
Eleventh
Lecture
.
And
I
will
destroy
her
Vines
and
her
Fig-trees
,
whereof
shee
hath
said
,
These
are
my
rewards
that
my
lovers
have
given
me
:
and
I
will
make
them
a
forrest
,
and
the
beasts
of
the
field
shall
eate
them
.
And
I
will
visit
upon
her
the
dayes
of
Baalim
,
wherein
she
burnt
incense
to
them
,
and
she
decked
her selfe
with
her
eare-rings
and
her
jewels
,
and
she
went
after
her
lovers
,
and
forgat
me
,
saith
the
Lord
.
GODS
threatning
Israel
,
in
taking
away
spirituall
mercies
;
their
Sabbaths
,
and
Ordinances
,
their
solemne
Feasts
,
you
have
in
the
former
verse
;
but
because
they
might
not
be
much
sensible
of
such
a
judgement
,
to
be
deprived
of
Sabbaths
,
and
solemnities
of
worship
,
would
not
be
so
grievous
to
many
,
but
the
destroying
of
the
fruit
of
the
ground
,
the
spoiling
of
their
land
,
the
losse
of
those
things
wherein
their
riches
and
outward
comforts
lay
,
would
be
more
grievous
,
therefore
God
joynes
this
threat
with
the
former
,
And
I
will
destroy
her
Vines
and
Fig-trees
;
In
these
two
,
Vines
,
and
Fig-trees
,
there
is
a
Synecdoche
,
by
these
are
meant
,
all
her
outward
prosperity
;
I
will
not
lop
their
Vines
,
I
will
not
cut
downe
some
branches
of
their
Fig-trees
only
,
but
destroy
them
.
If
God
stayes
long
before
a
judgement
comes
,
Ezekiel
,
21.
27.
I
will
overturne
,
overturne
,
overturn
,
when
was
this
spoken
,
and
to
whom
?
It
was
spoken
unto
Israel
,
and
to
Israel
when
they
were
in
captivity
,
and
yet
God
threatens
them
thus
even
there
,
I
will
overturne
,
overturne
,
overturne
,
Whereof
she
hath
said
,
these
are
the
rewards
that
my
lovers
have
given
mee
;
hired
with
wages
,
but
such
wages
as
are
given
to
harlots
,
and
yet
she
is
so
impudent
as
to
make
use
of
that
very
word
,
these
are
my
rewards
;
the
word
she
useth
here
might
upbraid
her
,
but
so
impudent
doth
Idolatry
make
men
to
bee
;
If
we
be
guilty
of
whoredome
,
we
have
our
rewards
of
whoredome
then
,
(
say
they
:
)
Whoremasters
use
to
give
rewards
unto
their
whores
;
whoredome
is
a
costly
sin
to
many
a
man
;
Many
men
secretly
wast
,
and
consume
in
their
estates
,
and
their
neighbours
wonder
how
they
come
to
be
so
low
;
Uncleannesse
is
as
a
Gangrene
,
as
it
will
consume
the
body
,
so
the
purse
,
it
beggars
many
men
,
when
the
world
little
thinks
of
the
cause
.
Secondly
,
These
are
my
rewards
,
these
that
you
call
Idols
,
give
mee
liberall
rewards
,
I
have
what
I
served
them
for
.
God
may
suffer
men
in
wickednesse
to
prosper
,
to
gaine
their
hearts
desire
.
Thirdly
,
Fourthly
,
It
is
a
provoking
sin
to
attribute
the
blessings
of
God
to
our
own
wicked
sinfull
ways
,
and
thereby
to
harden
our
hearts
in
those
ways
.
It
is
too
much
to
attribute
any
of
Gods
blessings
to
second
causes
,
to
our
lawfull
endeavors
,
to
our
industry
,
to
our
care
,
to
any
instruments
,
but
to
attribute
them
to
our
wickednesse
,
Many
attribute
the
increase
of
their
estates
to
their
lying
,
to
their
over-reaching
,
their
swearing
,
and
rejoyce
in
this
,
this
I
have
got
by
these
wayes
;
Zeph.
1.
9.
God
threatens
to
punish
those
that
leape
on
the
threshold
,
and
fill
their
masters
houses
with
violence
and
deceit
:
That
is
,
the
servants
of
great
men
,
who
by
oppression
and
by
fraud
bring
in
gain
to
their
Masters
houses
,
and
then
they
leap
upon
the
threshold
for
joy
,
applauding
themselves
in
the
successe
they
have
had
in
their
wicked
wayes
:
It
is
usuall
in
whatsoever
ways
men
are
,
if
they
meet
with
any
prosperous
success
,
to
bless
themselves
,
as
if
this
success
came
in
the
rather
because
of
those
ways
,
let
the
ways
be
never
so
wicked
:
Of
late
have
not
some
made
the
world
believe
they
have
had
great
success
,
&
have
made
an
argument
that
their
ways
have
been
good
,
and
God
hath
blessed
them
,
because
they
have
done
as
they
have
,
though
we
know
their
ways
to
be
such
as
brings
most
fearfull
guilt
upon
themselves
,
and
their
families
,
and
we
have
all
cause
to
have
our
hearts
tremble
within
us
,
to
think
of
them
;
and
if
it
be
through
seducement
,
and
not
through
a
worse
principle
,
to
pray
to
God
,
O
Lord
forgive
them
,
for
they
know
not
what
they
doe
:
and
for
the
success
they
boast
of
,
who
would
not
if
he
might
wish
such
success
to
his
Enemy
?
But
if
Idolaters
can
encourage
themselves
in
those
ways
they
are
in
,
Psal.
129.
56.
This
I
had
(
saith
David
)
because
I
kept
thy
word
;
this
is
the
reward
I
have
had
from
my
lover
;
I
blesse
God
,
I
have
in
some
measure
got
my
heart
to
breake
before
the
Lord
,
and
to
melt
after
him
,
and
the
Lord
hath
come
in
mercifully
to
me
,
though
indeed
there
be
no
worthinesse
in
what
I
have
done
,
yet
the
Lord
hath
beene
gracious
,
he
hath
encouraged
his
poose
servant
in
his
way
;
these
and
these
mercies
the
Lord
hath
given
me
as
a
fruit
of
seeking
him
;
he
hath
not
said
to
the
seed
of
Iacob
,
seeke
ye
me
in
vaine
;
I
have
sought
for
comfort
,
for
peace
,
and
at
last
it
is
come
,
I
will
call
upon
the
name
of
the
Lord
,
as
long
as
I
live
;
we
should
consider
of
Gods
mercies
we
have
,
and
rejoyce
in
them
as
the
love-tokens
that
come
from
our
beloved
;
These
are
the
rewards
,
these
are
the
love-tokens
that
come
from
our
dearly
beloved
.
Hereafter
when
the
Saints
shall
come
to
heaven
,
how
will
they
blesse
God
,
and
blesse
themselves
in
their
God
,
for
those
glorious
things
,
those
blessed
rewards
that
they
then
shall
receive
from
their
beloved
,
and
enjoy
for
ever
with
him
!
then
they
shall
triumphingly
say
,
the
world
said
heretofore
,
What
profit
is
there
in
serving
of
the
Lord
?
But
blessed
be
God
,
that
I
went
on
notwithstanding
in
the
wayes
of
God
,
and
now
I
see
there
is
profit
to
purpose
;
O
these
joyes
!
O
this
glory
!
O
this
crowne
!
this
happinesse
!
these
are
the
rewards
that
I
have
from
my
beloved
.
A
fift
,
He
rose
up
to
goe
to
take
possession
,
but
verse
9.
Thus
saith
the
Lord
,
hast
thou
killed
,
and
also
taken
possession
?
in
the
place
where
the
doggs
licked
the
blood
of
Nabeth
,
shall
doggs
licke
thy
blood
,
even
thy
blood
;
What
,
you
have
got
an
estate
now
,
you
have
got
the
vineyard
,
you
have
got
possession
,
how
got
you
it
?
by
wickednesse
,
though
you
blesse
your selves
in
it
now
,
as
a
reward
of
your
vile
wayes
,
certainly
the
Lord
will
either
force
you
in
the
anguish
and
terrour
of
your
soules
,
to
vomit
up
those
sweet
morsells
againe
,
you
shall
not
hold
them
,
or
some
fearfull
judgement
of
God
up-you
,
will
rend
them
from
you
;
that
which
many
have
got
by
unjust
and
sinfull
wayes
,
they
have
indeed
rejoyced
in
for
a
while
,
but
after
a
while
that
estate
hath
beene
in
their
consciences
as
drops
of
scalding
lead
in
the
very
apple
of
a
mans
eye
;
so
terrible
hath
it
been
unto
them
.
For
this
I
will
onely
give
you
an
example
,
a
late
one
,
that
came
to
my
owne
hands
in
restoring
that
that
was
wrongfully
got
many
yeeres
agoe
,
from
one
neere
my selfe
,
I
shall
the
rather
name
it
because
the
partie
desired
that
the
thing
might
bee
made
knowne
to
the
glory
of
God
,
He
sends
that
that
he
had
wrongfully
got
;
divers
yeeres
after
,
with
a
letter
with
these
expressions
;
Many
a
throb
of
conscience
had
I
about
it
,
many
an
●king
heart
,
and
many
promises
have
I
made
of
restitution
,
and
thousands
of
times
have
I
wished
unto
you
your
silver
againe
;
It
was
kept
divers
years
,
but
was
biting
all
the
while
in
the
conscience
of
the
poor
man
,
and
at
length
it
must
breake
forth
in
such
expressions
as
these
are
.
Consider
of
this
,
every
one
who
hath
got
any
thing
by
a
sinfull
way
,
and
have
blest
himselfe
in
it
,
this
is
the
reward
I
have
got
by
such
a
cunning
device
,
and
such
an
unjust
and
deceitfull
way
,
you
got
it
cleverly
,
and
have
enjoyed
it
,
and
been
merry
with
it
,
well
,
one
day
it
may
thus
lie
grating
in
your
conscience
,
O
then
how
rerrible
will
it
be
to
you
!
this
is
the
best
way
to
be
rid
of
the
rewards
of
sin
,
when
they
begin
to
cause
aking
in
your
consciences
,
cast
them
out
your selves
,
all
your
praying
to
God
for
forgivenesse
will
never
ease
you
without
this
way
;
if
you
be
able
to
restore
,
but
if
you
will
not
doe
it
this
way
,
God
may
come
by
some
hideous
judgement
,
and
force
them
from
you
in
spite
of
your
hearts
,
and
then
how
terrible
will
it
be
to
you
,
when
you
looke
upon
them
as
going
from
you
,
as
being
rent
by
God
from
you
!
O
now
I
must
part
with
all
that
gaine
,
and
sweetnesse
that
such
and
such
wayes
of
sin
have
brought
me
in
;
the
gain
,
the
sweet
is
gone
,
but
the
guilt
,
the
curse
,
the
dregs
,
the
filth
,
that
remains
upon
my
spirit
,
and
for
ought
I
know
must
stick
by
me
to
all
eternity
;
Gods
judgements
will
be
upon
you
one
day
,
but
as
strainers
to
let
out
whatsoever
is
sweet
,
&
delightfull
to
you
,
and
to
keepe
in
the
filth
and
dregs
;
Remember
this
,
you
that
have
got
rewards
by
sinfull
wayes
,
your
rewards
of
sinne
may
now
delight
you
,
but
there
is
a
time
you
shall
have
rewards
for
your
sins
,
that
will
not
please
you
.
I
will
make
them
as
a
forrest
.
God
threatens
his
people
to
make
them
as
a
forrest
,
I
will
put
those
things
as
a
witnesse
;
you
will
say
here
is
a
great
difference
;
I
will
make
her
as
a
forrest
,
and
I
will
put
those
things
as
a
witnesse
;
Those
things
,
that
is
,
those
rewards
;
they
rejoyce
in
the
rewards
that
they
have
had
of
their
iniquity
,
but
I
will
make
them
to
be
as
a
witnesse
against
them
;
Certainly
there
is
a
truth
in
this
,
Those
things
that
you
rejoyce
in
as
got
by
sin
,
the
Lord
will
make
them
to
rise
up
,
and
witnesse
against
you
;
be
sure
now
you
cast
them
out
,
they
will
be
witnesses
against
you
another
day
else
;
A
man
that
is
guilty
,
would
be
glad
,
when
he
knows
one
that
would
witnesse
against
him
,
were
dead
,
or
out
of
the
way
;
have
you
got
any
thing
by
a
sinfull
way
?
have
you
got
any
thing
by
a
sinfull
course
?
put
it
out
of
the
way
,
for
otherwise
it
will
bee
a
witnesse
against
you
,
either
upon
your
sick-bed
,
or
at
the
great
day
of
Judgement
;
but
how
can
thesee-two
readings
be
reconciled
,
I
will
make
them
as
a
witnesse
against
you
,
I
will
make
her
as
a
forrest
?
It
is
true
,
the
words
in
the
English
seem
to
be
very
wide
one
from
another
,
but
there
is
an
easie
mistake
that
might
cause
the
Seventy
to
read
those
words
,
so
as
to
render
them
thus
,
I
will
put
them
as
a
witnesse
,
for
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
signifies
a
forrest
in
the
Hebrew
,
and
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
signifies
to
witnesse
,
so
it
is
used
,
Zach.
3.
6.
Montanus
reads
those
words
,
Contestabatur
Angelus
;
now
those
that
are
skilful
in
the
Hebrew
know
that
there
being
no
more
difference
in
the
words
then
in
those
letters
which
are
so
like
one
another
,
one
is
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
other
is
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
there
might
easily
be
a
mistake
in
that
regard
;
but
we
take
it
as
it
is
here
,
I
will
make
her
as
a
forrest
.
The
Church
is
Gods
garden
,
hedged
in
with
Gods
protection
,
but
God
here
threatens
to
take
away
the
hedge
,
and
let
in
the
wild
beasts
;
Concerning
the
hedg
of
God
about
his
Church
we
have
spoken
before
:
The
wilde
Beasts
are
one
of
Gods
sore
judgements
often
threatned
:
Those
who
will
not
be
subject
to
the
blessed
holy
God
,
they
shall
be
subject
to
the
ravening
and
rage
of
Beasts
:
And
it
is
like
the
Seventy
understood
it
,
even
literally
of
that
judgment
of
noysome
beasts
to
be
let
in
upon
them
;
for
I
find
that
they
add
to
these
words
[
the
beasts
shall
eate
them
]
the
fowles
of
the
Heaven
,
and
the
creeping
things
of
the
earth
shall
devoure
;
The
first
is
,
Iude
,
ver
.
〈…〉
of
that
they
know
not
,
and
what
they
know
naturally
as
bruit
beasts
,
in
those
things
they
corrupt
themselves
.
As
for
their
intellectuall
parts
,
they
will
be
speaking
evill
of
what
they
know
not
,
they
will
take
upon
them
as
if
they
knew
much
,
but
the
truth
is
,
they
understand
little
,
and
yet
they
will
speak
evill
of
that
they
know
not
.
It
is
a
dreadfull
Text
against
such
as
will
be
crying
out
against
men
and
their
ways
,
when
as
in
truth
they
know
not
what
they
are
;
but
further
,
in
that
they
know
naturally
as
bruit
beasts
,
in
that
they
corrupt
themselves
,
that
is
,
in
things
they
do
know
meerly
by
sense
,
as
bruite
beasts
do
,
they
know
by
tasting
,
and
by
smelling
,
as
bruit
beasts
do
,
in
those
very
things
they
corrupt
themselves
more
then
bruit
beasts
,
that
is
,
by
excess
in
meats
and
drinks
.
Would
not
any
account
it
to
be
one
of
the
greatest
judgments
that
could
befall
him
,
Lact.
l.
5.
c.
1.
if
God
should
turne
him
into
the
fashion
of
a
Beast
while
he
lives
here
in
this
world
,
though
he
should
still
retain
the
mind
of
a
man
in
him
?
Suppose
God
should
inflict
this
judgment
upon
a
Drunkard
,
he
should
still
have
his
intellectuall
parts
as
now
he
hath
,
but
yet
his
body
should
be
turned
into
the
form
of
a
Swine
,
or
a
rayler
into
the
form
of
a
dog
,
as
they
say
Hecuba
Priamus
his
wife
was
for
her
rayling
;
would
not
this
be
a
fearfull
judgment
?
It
is
an
expression
of
a
heathen
,
Lactantius
hath
it
from
Cicero
,
(
saith
he
)
If
it
would
be
such
a
judgment
as
a
man
would
be
willing
to
indure
any
misery
in
the
world
,
rather
then
to
have
his
body
turned
into
the
fashion
of
a
Beast
,
is
it
not
as
great
a
misery
to
keep
the
fashion
of
the
body
,
and
to
have
the
mind
to
become
like
a
beast
,
to
keep
a
humane
shape
with
the
soul
of
a
beast
?
surely
it
is
worse
then
to
have
the
shape
of
a
beast
with
the
soul
of
man
.
Secondly
,
put
a
hooke
in
his
nostrils
,
and
a
bridle
in
his
lips
,
because
of
his
rage
and
of
his
tumult
,
that
is
,
he
would
use
him
as
a
beast
,
to
hook
his
nose
,
&
to
put
a
bridle
into
his
jaws
.
Mark
likewise
how
contemptible
God
speaks
of
the
King
of
Babylon
,
and
his
whole
army
,
Ioel
2.
20.
His
stinke
and
his
ill
savour
shall
come
up
,
because
hee
hath
done
great
things
;
and
so
in
Psal.
59.
7.
They
belsh
with
their
mouths
(
saith
David
)
and
they
goe
up
and
down
the
Citie
grinning
like
a
dog
:
these
are
the
expressions
of
David
,
and
in
that
Psalm
he
means
no
other
but
those
his
adversaries
,
that
were
about
Saul
in
his
Court
:
and
Ezek.
38.
3
,
4.
To
the
chief
Prince
of
Meshech
and
Tubal
,
I
will
put
hooks
in
thy
jawes
(
saith
God
)
and
in
Dan.
7.
the
four
great
Monarchs
,
Babylonian
,
Persian
,
Grecian
,
Roman
,
are
set
out
by
four
beasts
,
&
the
fourth
Monarchy
which
by
most
Interpreters
interpreted
the
Roman
Empire
,
Dan.
7.
7.
it
is
described
to
bee
dreadfull
and
〈…〉
and
strong
exceedingly
,
&
it
had
great
iron
teeth
,
it
devoured
and
brake
in
pieces
,
and
stamped
the
residue
with
the
feet
of
it
,
and
it
was
divers
from
all
things
that
was
before
it
;
Now
this
beast
raged
first
in
the
heathen
Empire
,
and
after
it
gave
its
power
to
the
beast
Antichrist
,
as
you
may
reade
in
Rev.
13.
and
that
beast
was
like
a
leopard
spotted
,
full
of
uncleannesse
and
filth
,
or
as
some
translate
it
,
a
panther
,
who
by
the
scent
of
it
drawes
other
beasts
to
him
,
but
devoures
them
,
and
his
feet
like
a
Beare
,
and
his
head
like
a
Lyon
.
Thus
you
see
how
God
describes
the
great
ones
of
the
world
,
to
be
as
beasts
looking
with
a
contemptible
eye
upon
them
.
Thirdly
,
Lord
let
me
not
fall
into
the
hands
of
men
,
when
God
would
put
him
to
his
choyce
,
to
choose
what
judgement
he
would
have
,
he
was
quickly
resolved
what
to
refuse
,
hee
would
be
sure
he
would
not
have
that
judgement
,
to
be
given
up
to
the
hands
of
men
,
that
he
knew
was
dreadfull
;
and
Psal.
55.
6.
he
prayes
,
O
that
I
had
the
wings
of
a
dove
,
that
I
might
flye
into
the
wildernesse
,
and
there
abide
.
Into
the
wildernesse
!
Why
hee
should
be
among
the
wilde
beasts
in
the
wildernesse
,
and
yet
he
cryes
,
O
that
he
had
the
wings
of
a
dove
,
he
would
abide
in
the
wildernesse
!
Why
what
is
the
matter
here
?
it
was
because
of
the
cruelty
of
Saul
,
and
his
courtiers
,
David
apprehended
them
so
cruell
,
Psa.
22.
20.
Deliver
my
soul
,
saith
David
,
from
the
sword
,
my
darling
from
the
power
of
the
dog
,
the
power
of
the
dog
,
and
the
sword
,
is
but
one
the
interpretation
of
the
other
;
and
that
text
is
observable
,
1
Cor.
15.
32.
That
I
have
fought
with
beasts
at
Ephesus
after
the
manner
of
men
;
some
interpret
this
litterally
,
that
he
did
indeed
really
fight
with
beasts
,
as
being
one
way
of
torment
they
put
the
Christians
to
,
to
fight
with
beasts
;
but
it
is
rather
thought
by
most
interpreters
,
that
the
meaning
is
with
men
that
were
beastly
,
with
cruell
men
,
and
Esthius
thinkes
those
men
to
be
no
other
,
but
those
that
are
mentioned
in
Acts
19.
9.
of
whom
the
text
saith
there
,
that
divers
were
hardned
,
and
spake
evill
before
the
multitude
,
Paul
then
departed
from
them
,
and
〈◊〉
he
disciples
,
Paul
says
that
it
was
a
most
〈…〉
to
get
the
multitude
to
be
gathered
together
,
and
there
to
speake
against
him
and
his
doctrine
,
and
against
Christ
,
when
all
the
multitude
were
got
together
,
now
their
malice
thought
that
a
fit
opportunity
to
vent
all
their
venome
against
Paul
and
his
doctrine
,
upon
that
the
spirit
of
Paul
was
so
provoked
(
saith
the
text
)
that
he
departed
from
them
,
and
separated
the
disciples
:
he
saw
them
desperately
set
upon
it
with
malice
that
they
would
take
such
an
advantage
,
so
to
speake
against
him
and
his
doctrine
before
the
multitude
;
it
is
thus
with
many
,
the
more
sedition
is
raised
,
the
better
are
their
designes
furthered
.
Christ
tells
his
Disciples
,
Marke
16.
18.
that
Serpents
should
do
them
no
hurt
,
and
drinking
poyson
shall
not
hurt
them
;
yea
,
in
the
19.
of
Luke
the
beginning
,
he
tells
them
they
shall
have
power
over
divels
;
Serpents
shall
doe
them
no
hurt
,
poyson
shall
doe
them
no
hurt
,
they
shall
have
power
over
Devils
:
but
Mathew
.
10.
17.
Beware
of
men
;
they
might
say
,
why
blessed
Master
,
what
need
we
be
afraid
of
men
?
Serpents
shall
do
us
no
hurt
,
we
shall
have
power
over
Devils
,
and
yet
for
all
this
,
Christ
bids
them
take
heed
of
men
;
as
if
there
weere
more
danger
of
hurt
from
wicked
men
,
then
from
Devils
,
or
from
Serpents
,
and
therefore
S
,
Paul
in
the
2.
of
the
Thessalo
.
3.
2.
prayes
that
they
may
be
delivered
from
absurd
men
;
so
the
words
are
,
that
those
that
had
lost
the
very
principle
of
reason
,
and
were
even
as
beasts
.
There
are
a
generation
risen
up
amongst
us
,
who
have
sucked
up
the
poyson
of
the
old
Serpent
,
and
are
sweld
with
it
,
who
are
set
on
fire
of
hel
,
and
the
poyson
of
Asps
is
under
their
lips
,
and
in
their
hands
,
and
as
it
was
said
of
Romulus
and
Romus
,
the
founders
of
Rome
,
they
were
suckled
by
woolves
,
so
are
these
,
who
desire
to
build
up
Rome
againe
;
much
like
the
first
founders
of
that
Rome
,
they
seeme
to
be
men
suckled
by
wolves
,
or
as
the
Poets
faine
of
Lycaon
,
turned
into
a
wolfe
for
his
cruelty
;
or
as
it
is
said
of
their
S.
Dominick
,
that
was
the
Father
of
the
Dominicans
,
that
when
his
Mother
was
with
child
of
him
,
she
dreamed
that
she
brought
forth
a
wolfe
,
with
a
firebrand
in
his
mouth
;
according
to
that
representation
she
had
in
her
dream
of
her
childe
,
she
proved
afterwards
;
and
if
we
look
to
the
cruelty
,
and
the
rage
of
these
kind
of
men
,
we
may
even
think
,
that
their
Mothers
have
brought
forth
wolves
with
firebrands
in
their
mouths
;
in
these
Satan
rages
,
and
we
hope
therefore
his
time
is
but
very
short
,
because
he
rages
so
much
;
had
they
prevailed
,
and
brought
all
under
their
power
,
no
Chronicle
of
any
Nation
under
Heaven
would
afford
the
like
stories
of
horrid
cruelties
,
as
the
Chronicles
of
these
times
would
have
done
;
where
they
have
prevailed
,
in
Ireland
,
there
have
beene
the
beginnings
of
such
barbarismes
,
as
here
would
have
risen
to
the
perfection
of
all
rage
and
horrible
cruelties
;
they
may
be
faire
a
little
while
,
till
they
get
more
strength
;
but
certainly
had
they
their
will
,
there
would
never
be
parallel
examples
of
that
horrible
rage
and
cruelty
as
you
would
finde
among
them
,
the
Lord
deliver
us
from
being
scourged
with
these
Scorpions
;
let
us
humble
our
soules
before
God
,
that
God
may
not
humble
us
before
such
beasts
,
that
we
may
not
say
that
England
shall
be
as
a
forrest
,
and
these
beasts
shall
devoure
them
;
in
the
meane
time
let
us
not
be
offended
at
their
prevailing
in
some
places
,
for
then
we
should
be
as
beasts
our selves
,
Psal.
73.
22.
So
ignorant
was
I
,
I
was
as
a
beast
before
thee
,
(
saith
David
)
Genesis
9.
5.
God
saith
,
He
will
require
of
the
beasts
the
blood
of
his
people
,
Certainly
,
God
will
require
of
these
beasts
,
the
blood
that
hath
been
shed
,
it
is
precious
blood
that
they
have
drunke
;
had
it
beene
corrupt
blood
,
God
would
not
so
much
have
cared
for
it
,
but
it
hath
beene
the
blood
of
his
Saints
;
let
us
believe
that
God
will
turne
the
rage
of
man
,
the
rage
of
beasts
,
to
his
praise
,
Psal.
76.
10.
Surely
the
Lord
cannot
possibly
behold
without
indignation
such
vile
beasts
to
worrie
his
Lambs
,
who
are
so
deare
to
him
,
even
such
so
precious
in
his
eyes
,
to
be
torne
and
worried
by
such
beasts
as
these
are
,
the
eyes
of
the
Lord
are
purer
then
to
behold
such
iniquity
as
this
is
,
we
may
well
cry
out
with
the
Prophet
,
Haback.
1.
2.
3.
How
long
shall
we
cry
out
of
violence
and
wrong
?
spoilings
and
violence
are
before
me
,
whe●efore
lookest
thou
upon
them
that
deale
treacherously
and
holdest
thy
tongue
,
when
the
wicked
devoureth
the
man
that
is
more
righteous
then
himselfe
?
The
higher
the
scum
ariseth
,
the
nearer
we
know
it
is
to
the
fire
.
I
have
read
of
Philo
,
when
the
people
of
the
Iewes
made
use
of
him
to
apologize
for
them
unto
Cajus
the
Emperour
,
Cajus
used
him
very
ruggedly
,
when
he
came
out
of
his
presence
,
the
Iews
came
round
about
him
,
well
,
(
saith
he
,
to
encourage
them
)
Surely
Cajus
will
arme
God
against
himselfe
for
us
.
But
it
may
be
said
by
some
,
surely
these
men
are
not
beasts
,
for
they
are
skilfull
warriers
,
they
are
not
so
bruitish
as
you
take
them
to
bee
,
but
are
skilfull
enough
in
their
wayes
;
marke
that
text
of
Ezekiel
21.
31.
I
will
deliver
thee
into
the
hand
of
bruitish
men
,
skilfull
to
destroy
;
they
are
skilfull
to
destroy
,
and
yet
bruitish
men
;
we
have
a
promise
from
God
,
and
our
prayers
should
hasten
the
fulfilling
of
it
,
in
Ezek.
34.
25.
He
will
cause
the
evill
beasts
to
cease
out
of
the
land
,
and
ver.
28.
the
beasts
of
that
land
shal
no
more
devoure
them
;
O
that
that
time
were
come
!
O
that
the
Lord
would
so
worke
for
us
as
to
cause
our
beasts
to
cease
out
of
our
land
,
that
they
might
no
more
devoure
!
Isaiah
35.
9.
No
Lyon
shall
be
there
,
no
ravenous
beast
shall
be
found
there
,
but
the
redeemed
shall
walke
there
;
there
is
such
a
time
coming
;
let
us
be
patient
in
the
mean
time
,
and
comfort
our selves
in
these
Scriptures
,
though
our
brethren
endure
hard
things
,
by
these
cruell
beasts
,
and
though
God
may
perhaps
bring
some
of
us
under
the
rage
of
them
,
yet
there
is
an
estate
of
the
Churches
,
that
will
be
ere
long
that
they
shall
be
troubled
no
more
with
such
uncleane
,
such
outragious
beasts
.
VERSE
13.
And
I
will
visit
upon
her
the
dayes
of
Baalim
,
wherein
she
burnt
incense
to
them
,
and
she
decked
her selfe
with
her
eare-rings
and
her
jewels
,
and
she
went
after
her
lovers
,
and
forgat
me
,
(
saith
the
Lord.
)
Here
is
the
conclusion
of
the
threatning
part
of
the
Chapter
;
Now
God
will
come
upon
them
for
all
their
sinnes
together
,
if
a
generation
shall
succeed
〈…〉
esse
,
God
may
justly
come
upon
〈…〉
,
for
all
the
suns
of
the
former
generations
;
all
the
blood
from
Abel
to
Zechariah
shall
be
required
of
this
generation
;
I
will
visit
all
the
dayes
of
Baalim
,
ever
since
they
served
Baal
,
Isaiah
10.
3.
What
nill
you
doe
in
the
day
of
your
visitation
,
and
in
the
desolation
which
shall
come
from
far
,
to
whom
will
ye
flee
for
help
?
and
where
will
you
leave
your
glory
?
Now
you
are
merry
,
and
laugh
,
now
you
feare
nothing
,
but
what
will
you
do
in
the
day
of
visitation
?
what
will
become
of
you
then
?
whether
will
you
flee
then
?
and
where
will
you
leave
your
glory
?
I
will
visit
upon
them
the
dayes
of
Baalim
;
in
the
plurall
number
Baalim
,
by
which
some
think
and
that
not
improbably
,
that
it
is
meant
of
their
under
Gods
that
they
had
,
which
they
called
Baalims
,
for
the
Heathen
had
their
chiefe
Gods
,
and
their
Dii
minores
,
their
lesser
Gods
,
that
were
unto
them
,
as
mediators
to
their
chiefe
Gods
,
and
so
our
Papists
have
,
they
have
their
Diiminores
,
Iulius
Caesar
,
the
other
that
followed
after
,
were
called
Caesars
:
This
interpretation
gives
unto
us
much
light
to
understand
that
Scripture
that
you
have
in
the
first
of
the
Corinthians
,
8.
5.
6.
Though
there
be
that
are
called
Lords
whether
in
heaven
or
in
earth
,
as
there
be
Gods
many
,
&
Lords
many
,
but
to
us
there
is
but
one
God
the
Father
,
and
one
Lord
Iesus
Christ
;
If
the
Apostle
had
spoke
in
Hebrew
,
it
would
have
been
thus
,
though
there
be
many
Baalims
,
there
is
to
us
but
one
God
,
and
one
Baal
;
for
in
Hebrew
,
Baal
is
Lood
,
there
are
many
Gods
,
(
say
they
)
there
were
divers
greater
Gods
,
and
there
were
many
Lords
,
many
Baalims
,
that
is
,
there
are
many
amongst
the
Heathens
that
are
mediators
to
their
other
chiefe
Gods
;
But
to
us
(
saith
he
)
there
is
but
one
God
,
and
but
one
Lord
,
but
one
Baal
,
we
have
not
Baalims
,
wee
have
not
many
mediators
,
to
mediate
between
us
and
God
,
but
as
we
have
but
one
God
,
so
we
have
but
one
Lord
,
but
one
Mediator
,
who
indeed
in
regard
of
his
humane
nature
is
inferiour
to
the
Father
,
but
yet
such
a
Lord
by
whom
are
all
things
,
and
we
by
him
,
we
acknowledge
not
greater
Gods
,
and
lesse
Gods
:
the
Papists
acknowledge
but
one
God
,
but
they
have
many
Lords
,
many
Mediatours
,
many
that
must
be
between
God
and
them
,
but
this
is
a
heathenish
opinion
.
Again
,
Baalim
in
the
plurall
number
.
Another
reason
given
by
some
,
and
not
improbably
,
is
,
that
in
regard
of
the
severall
images
they
had
of
their
Baal
,
in
severall
places
,
even
in
their
private
houses
;
for
Idolaters
would
not
satisfie
themselves
in
worshipping
their
Gods
in
publicke
,
but
would
worship
them
in
their
private
houses
also
.
Now
though
the
Jewes
had
onely
two
Idols
set
up
,
one
in
Dan
,
another
in
Bethel
;
yet
they
had
some
representations
of
those
images
in
their
private
houses
,
which
may
be
grounded
upon
that
text
Hosea
10.
5.
Because
of
the
calves
of
Bethaven
,
Wherein
she
burnt
incense
to
them
.
Incense
was
a
typicall
signification
of
prayer
,
in
two
respects
.
First
,
in
the
sweet
savour
of
it
.
And
secondly
,
in
the
ascending
of
it
by
fire
,
so
all
our
prayers
should
be
as
incense
,
sweet
before
the
Lord
,
and
ascend
up
with
the
fervency
of
zeale
,
and
Faith
;
it
is
properto
God
alone
to
have
incense
burnt
unto
him
in
a
religious
way
,
the
heathens
burnt
incense
to
their
Idols
,
imitating
the
worship
of
God
.
She
decked
her selfe
with
her
eare-rings
,
and
her
jewels
:
they
worshipped
their
Idols
in
sumptuous
manner
,
adorning
themselves
with
as
costly
apparell
as
they
could
,
especially
their
foreparts
:
the
word
that
is
translated
jewels
,
signifies
the
nose
jewel
,
the
same
word
that
you
have
in
Isay
,
3
,
21.
nose
jewels
,
they
hanged
upon
their
faces
,
jewels
to
make
themselves
beautifull
before
their
Idols
:
whores
use
to
adorne
themselves
more
pompously
then
grave
matrons
,
by
this
many
simple
people
are
drawn
to
the
love
of
Idolatry
,
To
thinke
that
God
will
accept
our
service
the
rather
,
Pet.
5.
5.
Be
yee
cloathed
with
humility
;
so
the
word
is
to
dresse
with
a
dresse
that
Gentlewomen
used
to
weare
in
those
times
,
with
ribband
;
about
their
heads
;
well
(
saith
the
Apostle
)
would
you
have
a
fine
dresse
ye
women
?
be
ye
cloathed
with
humility
;
the
finest
dresse
you
can
possibly
have
:
and
I
will
tell
you
another
dresse
too
,
in
1
Pet.
3.
4.
Adorned
with
a
quiet
and
meeke
spirit
,
which
is
with
God
of
great
price
;
They
followed
after
their
Idols
,
but
forgot
me
(
saith
the
Lord
.
)
Their
lovers
were
remembred
,
but
I
was
forgotten
,
saith
God
;
God
speakes
here
in
a
lamenting
way
,
as
a
man
bemoaning
his
sad
condition
:
as
if
he
should
have
said
,
how
am
I
slighted
by
my
people
?
the
Idols
can
be
followed
,
they
can
be
remembred
,
but
I
am
neglected
,
I
am
forgotten
,
they
have
activity
for
their
Idols
,
none
for
mee
,
memory
for
them
,
but
none
for
mee
.
God
takes
it
very
ill
,
Forgot
me
,
that
is
,
First
,
they
have
forgot
what
a
God
I
am
.
Secondly
,
what
I
have
done
for
them
,
the
great
works
I
have
done
befor
them
.
Thirdly
,
all
their
engagements
to
mee
;
many
follow
wicked
wayes
,
yet
so
as
sometimes
they
have
checks
of
conscience
,
they
have
somewhat
of
God
yet
sticking
upon
their
hearts
,
some
remembrances
of
God
,
and
so
long
there
is
hope
;
but
when
a
sinner
hath
so
far
departed
from
God
,
and
followed
on
his
ungodly
ways
,
as
God
is
quite
worn
out
of
his
thoughts
,
then
hee
is
in
a
sad
case
indeed
.
I
appeal
to
you
,
is
it
not
the
case
of
some
here
?
there
was
a
time
that
you
had
mighty
impressions
of
God
upon
your
spirits
,
and
then
you
could
never
go
up
and
down
in
your
shops
,
streets
,
fields
,
but
the
thoughts
of
God
were
in
your
minde
,
and
when
you
awaked
in
the
night
season
,
the
thought
of
God
was
in
your
hearts
;
but
there
was
some
haunt
of
wickedness
that
your
hearts
hankered
after
all
that
while
,
temptation
came
,
and
you
have
given
way
to
it
,
and
now
(
friend
)
you
can
go
up
and
downe
,
one
day
after
another
,
and
scarce
think
of
God
at
all
?
what
is
the
matter
that
you
have
no
thoughts
of
God
now
,
as
you
were
wont
to
have
?
yet
perhaps
you
are
not
gone
so
farre
,
but
that
now
and
then
there
commeth
in
some
darting
thoughts
of
him
,
They
forgat
me
,
as
Genesis
48.
20.
Jacob
set
Ephraim
before
Manasses
,
first
Ephraim
,
then
Manasses
;
Ephraim
signifies
fruitfulnesse
,
and
Mansses
signifies
forgetfulnesse
;
thus
it
is
with
men
,
Ephraim
comes
first
,
f●uit
fulnesse
,
God
is
fruitfull
to
you
,
and
blesseth
you
in
your
estates
,
&
then
comes
Manasses
,
forgetfulness
;
you
are
forgetfull
of
his
goodnesse
to
you
:
My
brethren
,
if
always
we
had
such
impressions
of
God
,
as
we
have
sometimes
,
O
how
happy
were
it
!
It
will
terrifie
hereafter
,
when
God
shall
againe
so
present
himselfe
to
you
,
and
cause
you
to
remember
what
impressions
of
his
divine
Majesty
once
you
had
;
let
us
hold
forth
our
continuall
remembrance
of
God
,
so
as
all
that
behold
our
conversaions
,
may
say
,
surely
the
thoughts
of
God
are
mighty
upon
the
spirits
of
these
men
;
thus
we
should
live
before
our
brethren
:
I
will
give
you
this
one
rule
for
your
lives
;
Live
such
lives
as
by
them
you
may
hold
forth
before
your
brethren
such
remembrances
of
God
,
as
they
may
conclude
by
that
they
see
in
your
conversations
,
Certainly
there
are
deepe
thoughts
of
God
upon
the
heart
of
this
man
,
there
was
a
time
indeed
he
walked
lightly
;
vainly
,
foolishly
,
but
now
he
is
serious
in
his
way
,
he
is
considerate
,
he
is
heavenly
,
he
walks
with
feare
;
Certainly
there
are
great
impressions
of
the
divine
Majesty
upon
his
heart
;
if
it
be
so
with
us
,
how
joyfull
will
it
be
to
us
hereafter
,
when
God
shall
appeare
in
his
glory
,
then
to
have
our
consciences
tell
us
,
the
impressions
of
the
Majesty
of
this
God
,
that
now
I
see
so
high
and
great
have
beene
upon
my
soul
,
in
the
whole
course
of
my
life
,
I
now
see
the
glory
of
the
great
God
shining
,
and
blessed
be
his
name
,
even
this
God
that
appeares
so
gloriously
,
hath
appeared
often
to
my
soul
before
,
and
I
have
kept
the
impressions
of
his
glory
upon
my
heart
,
and
he
was
continually
in
my
thoughts
.
It
is
a
wonder
that
God
should
ever
thinke
of
us
,
who
are
so
forgetfull
of
him
as
we
are
;
Psalm
8.
What
is
man
that
thou
remembrest
him
?
(
saith
the
text
)
what
is
man
?
The
word
there
that
is
translated
man
,
some
would
bring
forth
the
Hebrew
roote
which
signifies
forgetfulnesse
;
What
is
man
O
Lord
,
that
thou
shouldst
remember
him
?
that
is
,
what
is
forgetfull
man
,
that
thou
shouldest
remember
him
?
yet
I
confesse
the
Hebrew
word
that
is
there
translated
man
,
comes
from
another
roote
that
signifies
weakelinesse
,
sicklinesse
;
what
is
weake
man
,
what
is
sick-man
;
yet
if
this
word
come
not
from
that
roote
that
signifieth
to
forget
,
yet
I
am
sure
there
is
a
word
that
commeth
from
that
roote
that
signifies
to
forget
,
that
is
used
for
women
,
because
of
their
forgetfulnesse
;
we
would
be
glad
to
have
God
remember
us
,
in
the
day
of
our
adversities
,
let
us
remember
God
now
;
all
you
young
ones
,
remember
God
,
remember
your
Creator
in
the
dayes
of
your
youth
;
you
old
people
,
whatsoever
you
forget
,
forget
not
the
Lord
;
let
us
all
remember
the
Lord
,
who
hath
remembred
us
all
;
who
hath
remembred
England
,
in
its
low
estate
.
for
his
mercies
endure
for
ever
.
We
have
done
with
the
threatning
part
,
now
it
followes
,
Therefore
,
behold
I
will
allure
her
,
bring
her
into
the
wildernesse
,
and
speake
comfortably
to
her
;
[
Therefore
]
Beloved
,
it
is
a
strange
therefore
;
what
,
they
followed
after
their
Idols
,
they
have
said
,
that
all
their
prosperity
was
a
reward
of
their
Idols
,
they
have
forgot
the
Lord
,
they
have
decked
themselves
with
their
jewels
,
to
honour
their
Idols
;
(
and
marke
)
it
comes
presently
,
Therefore
I
will
allure
her
,
and
I
will
speake
comfortably
to
her
;
one
would
rather
have
thought
it
should
have
followed
;
Therefore
I
will
yet
plague
her
,
therefore
my
judgements
shall
pursue
her
,
and
cut
her
off
;
but
marke
it
followes
,
Therefore
I
will
allure
her
,
and
speake
comfort
ably
unto
her
;
O
the
rich
and
free
grace
of
God
to
his
people
!
But
of
that
the
next
day
.
The
Twelfth
Lecture
.
HOSEA
2.
14.
Therefore
behold
I
will
allure
her
,
and
bring
her
into
the
wildernesse
,
and
speake
comfortably
unto
her
:
and
I
will
give
her
her
Vineyards
from
thence
,
HEre
begins
the
second
part
of
this
Chapter
;
the
former
was
in
conviction
,
threatning
,
pronouncing
judgements
:
this
from
verse
14.
unto
the
end
,
is
the
opening
of
the
free
and
rich
grace
of
God
to
Israel
.
It
may
be
said
of
this
Chapter
,
as
Psalm
85.
10.
Mercy
and
Peace
are
met
together
,
Righteousnesse
and
Truth
kisse
each
other
,
There
is
a
blessed
conjunction
betweene
threatning
of
judgement
,
and
proffering
mercy
;
but
where
is
the
copula
of
this
conjunction
?
What
is
that
knits
these
two
together
?
Here
is
a
conjunction
,
but
it
is
very
wonderfull
,
it
is
in
the
first
word
,
therefore
;
that
is
the
copula
,
[
therefore
]
I
will
allure
her
;
Wherefore
?
This
therefore
hath
a
very
strange
and
wonderfull
wherefore
,
if
we
consider
of
what
went
before
;
the
words
immediately
before
were
,
She
went
after
her
lovers
,
and
forgate
mee
,
saith
the
Lord
,
[
therefore
]
behold
,
I
will
allure
her
;
there
needs
an
Ecce
be
put
to
this
[
therefore
]
be
hold
;
Behold
,
I
will
allure
her
.
Lyra
could
not
see
how
these
things
could
bee
joyned
together
,
therefore
hee
thinks
that
this
verse
hath
not
reference
to
that
that
immediately
went
before
,
but
to
the
words
in
the
beginning
of
the
Chapter
,
Say
to
your
brethren
,
Ammi
,
my
people
,
and
to
your
sisters
,
Ruhamah
,
shee
that
hath
obtained
mercy
,
therefore
:
And
Cornelius
à
Lapide
not
understanding
the
cause
of
such
a
connection
,
he
would
referre
the
beginning
of
this
verse
to
the
end
of
the
seventh
verse
:
She
shall
say
,
I
will
goe
to
my
first
husband
,
for
then
it
was
better
with
mee
then
now
,
therefore
also
I
will
allure
her
;
these
two
,
though
learned
men
,
yet
are
Papists
,
and
therefore
understand
but
little
of
the
free
rich
grace
of
God
,
and
hence
are
put
to
it
,
so
much
,
to
make
a
connection
betweene
that
that
went
before
,
and
this
therefore
;
but
wee
need
not
go
so
farre
,
the
right
knowledg
of
the
fulnesse
,
and
the
riches
of
the
grace
of
the
Covenant
,
will
help
us
out
of
this
difficulty
,
and
tell
us
how
these
two
,
the
greatnesse
of
mans
sin
,
and
the
riches
of
Gods
grace
may
have
a
connection
one
to
another
,
and
that
by
an
Illative
therefore
.
Such
is
the
grace
of
God
unto
those
who
are
in
Covenant
with
him
,
The
Lord
said
in
his
heart
,
I
will
not
again
curse
the
ground
any
more
for
mans
sake
;
Why
?
For
the
immagination
of
mans
heart
is
evill
from
his
youth
:
A
strange
reasoning
;
I
will
not
curse
the
ground
for
mans
sake
,
for
the
imagination
of
mans
heart
is
evill
from
his
youth
.
One
would
have
thought
it
should
have
been
rather
,
I
will
therefore
curse
the
ground
for
mans
sake
,
because
the
imagination
of
mans
heart
is
evill
from
his
youth
;
but
the
grace
of
God
knowes
how
to
make
another
manner
of
inference
then
we
could
have
imagined
:
So
likewise
,
Isa.
57.
17
,
18.
For
the
iniquity
of
his
covetousnesse
was
I
wroth
and
smote
him
,
I
hid
me
and
was
wroth
,
and
he
went
on
frowardly
in
the
way
of
his
heart
;
I
have
seen
his
wayes
(
saith
God
)
Now
one
would
have
thought
that
the
next
word
should
have
been
,
I
will
therefore
plague
him
,
I
wil
destroy
him
,
I
will
curse
him
;
but
mark
the
words
that
follow
,
I
will
heale
him
,
I
will
〈◊〉
him
also
,
and
restore
comforts
unto
him
,
and
to
his
mourners
;
I
will
create
the
fruit
of
the
lips
,
peace
to
him
.
This
is
a
consequence
at
least
,
if
not
an
inference
.
David
understood
this
reasoning
to
be
indeed
the
true
reasoning
of
the
Covenant
of
grace
,
and
therefore
he
pleadeth
thus
with
God
,
Psal.
25.
11.
Pardon
my
iniquity
,
for
it
is
great
;
Lord
my
iniquity
is
great
,
therefore
pardon
it
.
Hearken
you
Saints
,
(
hearken
I
say
)
this
is
the
great
blessing
of
God
unto
you
who
are
in
Covenant
with
him
,
whereas
otherwise
your
sins
should
have
made
you
objects
of
Gods
hatred
,
your
sins
now
render
you
objects
of
his
pitty
and
compassion
,
this
is
the
glorious
fruit
of
the
covenant
of
grace
.
I
would
only
the
Saints
heard
me
in
this
thing
,
but
why
doe
I
say
so
?
I
will
recall
my
word
,
let
all
sinners
heare
me
,
let
the
vilest
,
the
worst
sinners
in
the
world
heare
of
the
riches
of
the
grace
of
God
in
this
his
Covenant
,
that
if
they
belong
to
Gods
election
,
they
may
see
the
fulnesse
,
the
glory
of
Gods
grace
,
to
be
inamoured
with
it
,
their
hearts
ravished
with
it
,
that
they
may
never
be
at
rest
till
they
get
evidence
to
their
soules
,
that
God
indeed
hath
actually
received
them
into
this
his
Covenant
.
If
then
God
be
pleased
in
the
riches
of
free
grace
to
make
such
an
inference
,
therefore
let
us
take
heed
that
wee
make
not
a
quite
crosse
inference
from
the
greatnesse
of
our
sins
,
nor
on
the
other
side
,
from
Gods
grace
.
As
thus
,
You
have
followed
your
lovers
,
you
have
forgot
me
,
therefore
will
I
allure
you
.
An
unbelieving
heart
would
make
this
inference
:
I
have
followed
my
lovers
,
I
have
followed
after
vanity
and
folly
,
and
therefore
God
hath
rejected
mee
,
therefore
God
will
have
no
mercy
upon
me
,
therefore
I
am
undone
,
therefore
the
gates
of
mercy
are
shut
against
me
,
unbelieving
heart
do
not
sin
against
the
grace
of
God
,
he
saith
,
you
have
forgotten
me
,
therefore
will
I
allure
,
and
speake
comfortably
to
you
;
doe
not
you
say
,
I
have
forgot
the
Lord
,
and
therefore
the
Lord
will
for
ever
reject
me
;
these
discouraging
,
determining
,
despairing
therefores
are
very
grievous
to
the
Spirit
of
God
.
Again
,
as
the
inference
of
this
unbelieving
heart
is
grievous
to
Gods
spirit
,
so
the
inference
of
a
prophane
heart
,
an
unbelieving
heart
makes
his
therefore
from
the
greatnesse
of
sin
against
Gods
mercy
,
and
the
prophane
heart
makes
his
therefore
from
the
greatnesse
of
Gods
mercy
,
to
the
hardening
of
his
heart
in
his
sins
;
what
,
shall
God
make
his
therefore
from
our
sin
to
his
mercy
,
and
shall
we
make
our
therefore
from
his
mercy
back
again
to
our
sins
?
where
sin
abounds
,
grace
abounds
,
but
where
grace
abounds
,
sin
must
not
abound
,
because
God
is
mercifull
to
us
who
are
very
sinfull
;
let
not
us
be
very
sinfull
against
him
who
is
so
mercifull
.
God
takes
occasion
from
the
greatnesse
of
our
sins
,
to
shew
the
greatnesse
of
his
mercy
;
let
not
us
take
occasion
from
the
greatnesse
of
his
mercy
,
to
be
emboldened
in
greatnesse
of
our
sins
.
Therefore
[
behold
.
]
Behold
.
Here
is
a
wonder
to
take
up
the
thoughts
of
men
and
Angels
,
to
all
eternity
,
even
that
that
we
have
in
this
inference
,
behold
,
notwithstanding
all
this
,
yet
you
men
and
Angels
behold
the
fulnesse
,
the
riches
of
Gods
grace
,
I
will
allure
her
;
what
will
not
God
cast
us
away
notwithstanding
the
greatnesse
of
our
sins
?
let
not
us
reject
Gods
ways
,
notwithstanding
the
greatnesse
of
any
sufferings
we
meet
with
in
them
;
there
is
a
great
deale
of
reason
in
this
that
I
speak
;
you
may
as
well
beare
with
sufferings
in
Gods
wayes
,
and
yet
embrace
them
,
as
God
doth
beare
with
sinns
in
your
hearts
,
and
yet
embrace
you
;
therefore
I
will
allure
;
the
Heb.
word
translated
allure
,
signifies
to
entice
,
and
is
used
many
times
in
the
ill
part
,
blandiendo
decipere
,
to
deceive
by
subtle
enticing
:
the
Seventy
in
their
translation
,
thus
,
Therefore
also
I
will
deceive
them
,
and
the
old
Latine
lactabo
,
and
others
seducam
,
What
God
means
by
alluring
of
his
people
,
when
once
he
is
reconciled
unto
them
,
may
be
expressed
in
these
three
things
.
First
,
I
will
open
the
beauty
and
excellency
of
the
infiniteness
of
my
grace
and
goodnesse
,
and
I
will
set
it
before
them
to
allure
them
.
I
will
spread
before
their
soules
the
beauty
,
the
glory
of
the
riches
of
my
grace
.
Secondly
,
I
will
out-bid
all
temptations
of
their
lovers
,
whereas
before
they
went
a
whoring
from
me
,
because
their
hearts
were
allured
by
their
lovers
,
their
lovers
proffering
unto
them
such
and
such
contentments
,
Againe
,
further
,
I
will
allure
,
that
is
,
I
will
come
upon
them
even
unawares
,
and
as
it
were
steale
away
their
hearts
,
by
a
holy
guile
;
as
S.
Paul
tells
us
,
that
he
caught
the
Corinthians
as
it
were
by
guile
.
I
will
secretly
insinuate
my selfe
unto
them
,
and
I
will
draw
their
hearts
in
such
a
sweet
way
,
in
such
a
secret
hidden
way
,
that
I
will
take
them
before
they
are
aware
.
So
it
is
with
many
a
soule
;
God
takes
it
before
it
is
aware
,
though
it
is
true
,
that
afterward
the
soul
comes
to
understand
things
more
clearely
about
Gods
grace
,
but
at
the
first
,
God
hath
taken
the
heart
even
almost
before
it
thinks
of
him
.
Indeed
the
sinner
sees
himselfe
,
he
is
not
where
he
was
before
,
surely
there
hath
been
here
something
working
upon
my
heart
;
I
finde
it
otherwise
with
me
now
then
it
hath
beene
,
but
how
this
comes
to
passe
,
I
scarce
understand
for
the
present
,
but
shall
understand
more
;
like
that
expression
we
have
in
the
6.
of
Canticles
,
ver.
12.
Ore
ever
I
was
aware
,
my
soule
made
me
as
the
chariot
of
Aminadib
:
That
is
,
the
chariots
of
a
willing
people
,
so
the
word
Aminadib
signifies
.
My
heart
was
caught
,
and
run
amaine
to
God
,
and
this
was
before
ever
I
was
aware
,
there
came
such
wayes
of
Gods
grace
into
my
heart
more
then
I
thought
of
,
and
caught
my
soul
,
that
my
soul
run
mighty
freely
,
swiftly
after
the
Lord
,
and
this
is
a
blessed
deceit
,
when
the
heart
is
so
deceived
,
so
allured
,
so
enticed
;
As
sometimes
it
is
with
an
Adulterer
,
he
doth
but
give
a
glance
of
his
adulterous
eye
,
and
catcheth
the
Adulteresse
before
she
is
aware
;
it
may
be
she
never
thought
of
any
such
thing
;
but
there
is
a
glance
of
an
uncleane
eye
that
catcheth
the
heart
secretly
.
Thus
with
Christ
,
hee
sometimes
gives
such
a
glance
of
his
eye
upon
the
heart
of
a
sinner
,
as
takes
the
sinner
before
he
is
aware
;
the
sinner
is
brought
in
love
with
the
wayes
of
God
,
and
with
the
truths
of
God
,
even
before
he
thinks
of
it
.
We
are
to
know
that
the
grace
of
God
hath
a
subtilty
in
it
,
as
well
as
the
Serpent
;
The
Scripture
,
Pro.
1.
4.
attributes
a
subtilty
to
Gods
grace
;
It
is
a
blessed
thing
to
be
thus
out-subtilled
,
(
as
I
may
so
speake
)
for
the
grace
of
God
to
be
too
subtile
for
our
sins
;
As
I
remember
Luther
,
when
he
was
charged
for
Apostacy
,
he
acknowledged
it
,
(
saith
he
)
I
confesse
I
am
an
Apostate
,
but
how
?
an
Apostate
from
the
devil
,
falling
off
from
the
devill
,
&
returning
unto
God
,
such
an
Apostate
I
am
;
So
many
a
mans
heart
may
be
deceived
,
but
if
he
can
say
,
Blessed
be
God
,
I
am
deceived
indeed
,
but
so
deceived
that
my
sin
is
beguiled
;
I
am
seduced
,
but
it
is
out
of
the
wayes
of
sin
,
into
the
wayes
of
God
.
Many
are
easily
allured
by
temptations
,
they
are
presently
taken
by
the
devills
allurements
,
but
they
are
very
subtile
in
objecting
against
all
the
allurements
of
Gods
grace
,
but
he
is
subtile
enough
to
put
off
the
allurements
of
sin
and
of
the
devill
.
Therefore
behold
,
I
will
allure
her
,
and
bring
her
into
the
wildernesse
.
Here
is
some
difficulty
in
this
;
how
comes
this
in
?
Therefore
I
will
allure
her
,
and
bring
her
into
the
wildernesse
,
and
speake
comfortably
to
her
.
How
can
this
,
to
bring
into
the
wildernesse
,
be
between
alluring
,
and
speaking
comfortably
?
I
told
you
,
that
this
second
part
of
the
Chapter
was
altogether
mercy
:
what
can
be
meant
then
by
bringing
into
the
wilderness
?
Some
for
the
shewing
that
yet
it
is
a
way
of
grace
that
God
intendeth
in
this
phrase
,
I
will
bring
them
into
the
wildernesse
,
translate
the
words
,
After
I
have
brought
them
into
the
wildernesse
,
Postquam
per
duxero
eam
,
so
T●emelius
,
he
was
a
Jew
,
and
therefore
could
well
understand
the
Hebrew
tongue
,
he
tels
us
that
Vau
,
that
is
translated
and
,
is
as
much
as
postquam
,
after
I
have
brought
them
into
the
wildernesse
,
and
then
the
meaning
is
thus
.
After
I
have
humbled
them
throughly
,
as
I
did
their
fore-fathers
in
the
wildernesse
,
then
will
I
speake
comfortably
unto
them
:
God
humbled
their
forefathers
in
Egypt
,
yet
that
was
not
enough
,
hee
humbled
them
afterwards
in
the
wildernesse
,
and
then
he
brought
them
into
Canaan
;
many
times
God
brings
one
affliction
after
another
upon
his
own
people
to
break
their
hearts
,
to
humble
them
throughly
,
and
at
last
he
speaks
comfortably
to
them
.
It
hath
been
so
with
us
,
the
Lord
not
many
yeares
since
brought
us
into
bondage
,
it
might
have
humbled
us
,
&
broke
our
hearts
before
him
;
but
when
wee
began
to
bee
delivered
a
little
out
of
our
bondage
,
the
Lord
brings
us
into
the
wildernesse
,
and
follows
us
with
afflictions
to
this
day
,
that
he
might
throughly
break
us
,
and
yet
we
hope
all
this
while
,
it
is
but
making
way
unto
Canaan
.
But
in
the
second
place
,
take
it
as
you
have
it
here
,
I
will
allure
her
and
bring
her
into
the
wildernesse
.
Then
wee
may
take
the
scope
of
it
to
be
not
the
afflicting
part
of
the
wildernesse
,
but
only
the
manifesting
this
unto
Israel
,
that
he
would
shew
unto
them
great
&
wonderfull
works
of
his
power
,
&
wisdome
,
and
goodness
,
as
he
did
unto
their
forefathers
in
the
wildernesse
.
What
ever
your
conditions
shall
be
into
which
you
shal
be
brought
,
yet
you
shall
have
me
working
in
a
glorious
way
for
your
good
and
comfort
,
as
ever
I
did
for
your
forefathers
when
they
were
in
the
wildernesse
:
and
this
exposition
is
rather
strengthened
from
that
we
have
ex
Thargum
Ionathae
,
Thargum
Ionathae
.
I
will
work
miracles
,
and
great
wonderfull
,
famous
things
for
them
,
such
as
I
did
work
in
the
desert
:
hath
God
wrought
gloriously
for
his
people
hitherto
in
the
wayes
of
his
mercy
?
if
reconciled
to
him
,
they
may
expect
the
fame
wonderfull
works
of
God
for
their
good
even
to
the
end
of
the
world
We
may
read
the
stories
of
Gods
wonderfull
power
in
deliverances
of
his
people
in
their
straits
in
the
wildernesse
,
and
make
them
to
be
our
own
,
and
pleade
with
God
,
that
he
would
shew
forth
that
old
,
that
ancient
power
,
and
wisdom
,
and
goodnesse
of
his
,
as
he
did
unto
his
people
formerly
,
Esay
51.
9.
10.
Awake
,
awake
,
put
on
strength
O
arme
of
the
Lord
,
awake
as
in
the
ancient
dayes
,
in
the
generations
of
old
;
Art
thou
not
it
that
hast
cut
Rahab
,
and
wounded
the
Dragon
?
Art
thou
not
it
that
hath
dryed
the
sea
,
the
waters
of
the
great
sea
?
Awake
,
awake
,
thou
art
he
who
hast
done
such
great
things
formerly
;
it
is
a
great
help
to
our
Faith
to
consider
what
God
hath
done
for
the
Church
of
old
.
But
further
,
Poreus
saith
this
expression
is
taken
from
the
condition
of
a
poor
man
that
is
drawne
aside
out
of
his
way
by
a
thief
,
a
thief
comes
and
entices
him
out
of
his
way
,
and
carries
him
into
some
desolate
place
,
&
when
he
hath
carried
him
thither
,
then
the
manbegins
to
bethink
himself
,
where
he
is
,
and
sees
himself
in
a
sad
condition
,
and
knows
not
what
in
the
world
to
do
,
and
yet
at
that
time
there
comes
in
supply
,
comfort
,
and
help
for
him
;
so
(
saith
God
)
I
will
bring
you
into
the
wildernesse
,
that
is
,
I
will
put
you
into
the
same
condition
,
that
such
a
poor
man
is
put
into
,
I
will
allure
you
,
as
the
thief
allures
,
I
will
make
proffer
to
you
of
abundance
of
good
,
and
by
that
I
will
draw
you
into
such
and
such
wayes
,
wherein
you
shall
meet
with
very
great
straits
,
for
a
while
,
and
you
shall
be
put
into
an
amazed
condition
,
as
not
knowing
what
in
the
world
to
do
,
and
when
that
is
done
,
then
I
will
come
with
the
fulnesse
of
my
grace
,
and
speake
comfortably
to
your
hearts
.
Thus
though
God
speakes
of
bringing
into
the
wildernesse
,
yet
still
it
is
with
an
intention
of
shewing
mercy
there
;
and
is
not
this
just
to
a
very
haire
for
all
the
world
our
condition
?
have
not
the
ways
of
God
toward
England
for
these
two
or
three
years
been
alluring
wayes
?
God
hath
made
proffer
unto
us
of
a
great
deale
of
mercy
,
and
raised
the
hopes
of
his
people
,
and
the
Ministers
of
God
have
spoken
encouraging
words
to
his
people
,
that
surely
the
Lord
intends
great
goodnesse
to
us
,
and
because
Gods
wayes
have
been
such
towards
us
,
as
they
have
been
,
we
have
endeavoured
(
God
knowes
)
to
follow
him
in
those
ways
of
his
,
to
do
that
,
that
for
the
present
those
present
ways
of
his
called
for
:
and
yet
we
are
even
brought
into
the
wilderness
now
,
even
into
a
kind
of
desolate
condition
,
he
hath
allured
us
into
the
wildernesse
,
the
next
words
shall
be
made
good
unto
us
,
he
will
speake
comfortably
to
us
:
if
we
be
in
no
other
then
that
wildernesse
he
hath
allured
us
into
,
then
we
may
expect
fully
that
he
will
speake
comfortably
to
us
.
Here
is
the
difference
betweene
men
bringing
themselves
into
trouble
;
or
being
brought
by
the
Devils
or
worlds
allurements
,
and
by
Gods
.
In
the
one
we
cannot
expect
comfort
,
but
in
the
other
we
may
confidently
.
Further
,
There
is
yet
another
interpretation
that
I
think
is
most
genuine
,
and
full
;
For
the
ground
of
that
I
shall
say
in
this
,
we
must
know
that
from
the
beginning
of
this
part
of
the
Chapter
to
the
end
,
God
is
expressing
himselfe
unto
his
people
in
a
conjugall
way
;
that
is
,
whereas
his
people
had
gone
a
whoring
from
him
,
yet
he
would
receive
them
againe
into
a
conjugall
affection
,
and
communion
:
all
along
God
expresses
himself
thus
,
from
the
fourteenth
verse
to
the
end
.
Now
this
being
laid
for
a
ground
;
In
this
expression
of
Gods
bringing
into
the
wildernesse
,
the
Prophet
alludes
unto
the
custome
of
the
Jewes
,
that
they
had
in
their
marriages
.
Their
custome
that
I
reade
of
,
was
,
that
the
Bride-groom
used
to
take
his
Bride
,
and
carry
her
out
of
the
City
,
into
the
fields
,
and
there
they
had
their
nup
tiall
songs
,
and
delighted
themselves
in
some
place
there
,
one
with
another
,
&
afterward
he
brought
her
back
againe
,
leaning
upon
him
,
into
the
City
,
to
his
Fathers
house
,
and
there
they
rejoyced
together
,
and
solemnized
the
further
nuptials
:
now
these
fields
are
called
the
wildernesse
,
either
because
they
might
be
some
champion
dry
fields
that
were
about
the
City
;
or
otherwise
,
let
them
be
what
they
will
be
,
yet
because
he
would
allude
unto
the
mercy
of
God
in
bringing
of
his
people
out
of
Egypt
,
into
Canaan
,
and
would
put
them
in
minde
of
that
mercy
of
his
,
therefore
he
gives
these
fields
this
title
,
calls
them
by
this
name
,
and
this
custome
of
the
Jews
seemes
to
have
warrant
from
Scripture
it self
,
Canticles
8.
5.
Who
is
this
that
commeth
up
from
the
wildernesse
,
leaning
upon
her
beloved
?
That
was
the
way
of
marriage
,
they
came
out
of
the
fields
,
leaning
upon
their
beloved
,
and
so
were
brought
unto
the
Bridgegroomes
Fathers
house
:
So
Christ
brings
his
Spouse
through
this
world
,
which
is
as
the
wildernesse
,
and
Christ
is
here
solemnizing
his
espousals
,
and
hath
his
nuptiall
songs
in
this
world
;
and
the
Church
leanes
upon
Christ
,
all
the
while
she
is
in
the
world
,
but
Christ
is
carring
her
to
his
Fathers
house
,
and
ere
long
we
shal
be
with
him
there
,
solemnizing
the
marriage
of
the
Lambe
in
a
more
glorious
way
:
This
expression
goes
on
clearly
thus
,
I
will
allure
her
,
and
bring
her
into
the
wildernesse
;
As
the
Bridegroome
speakes
sweet
and
comfortable
words
to
his
Bride
,
and
carries
her
abroad
into
the
fields
,
and
there
solemnizes
the
nuptials
,
and
so
comes
back
againe
,
having
his
Spouse
leaning
upon
him
,
and
bringing
her
to
his
Fathers
house
;
so
I
will
deale
with
you
in
the
fulnesse
of
my
grace
.
I
will
performe
all
the
nuptiall
rites
with
you
.
I
will
be
married
againe
unto
you
,
and
looke
what
the
most
solemnity
in
your
City
of
Jerusalem
,
or
any
of
your
Cities
,
there
is
in
any
nuptials
,
I
will
make
as
great
a
solemnity
in
the
nuptials
betweene
you
and
me
:
It
is
true
,
when
a
marriage
is
such
as
people
are
loath
to
make
it
known
,
then
there
is
no
such
solemnity
,
but
when
it
is
a
great
marriage
indeed
,
and
such
as
marry
together
with
their
friends
would
glory
in
it
,
then
there
is
the
more
full
solemnity
;
so
saith
God
,
I
will
not
be
ashamed
to
take
you
againe
,
but
I
will
take
you
openly
;
I
wil
have
the
solemnity
of
my
marriage
with
you
as
publickly
as
may
be
,
I
will
carry
you
abroad
into
the
fields
;
and
look
what
rights
soever
there
are
in
the
most
solemne
marriages
amongst
you
,
those
rights
I
will
performe
unto
you
,
that
it
may
be
a
most
glorious
marriage
solemnity
between
you
and
me
again
:
thus
I
will
bring
into
the
wildernesse
,
and
speake
comfortably
unto
them
.
And
speake
comfortably
to
her
.
These
words
that
are
translated
here
,
speake
comfortably
,
in
the
Hebrew
are
,
loquar
super
cor
,
or
ad
corejus
,
I
will
speake
to
her
heart
,
I
will
speak
to
her
,
either
so
as
to
prevaile
with
her
heart
,
or
speake
to
her
so
as
to
do
her
good
at
the
very
heart
:
Many
Scriptures
may
be
brought
to
shew
,
that
speaking
kindly
,
friendly
,
or
comfortably
,
the
Hebrews
expresse
by
speaking
to
the
heart
;
I
will
give
you
two
or
three
instances
,
Genesis
34.
3.
Shechem
spake
kindly
to
the
Damosell
,
the
words
are
in
the
Hebrew
,
Shechem
spake
to
the
heart
of
the
Damosell
;
So
Ruth
2.
13.
Thou
hast
comforted
me
,
for
that
thou
hast
spoken
friendly
to
thy
handmaid
;
thou
hast
spoken
to
the
very
heart
of
thy
handmaid
;
there
are
two
more
remarkable
places
for
this
,
one
is
Esay
40.
2.
Speak
comfortably
to
Jerusalem
,
the
words
are
,
speak
to
the
heart
of
Jerusalem
;
What
should
be
spoke
to
the
heart
of
Jerusalem
?
Cry
unto
her
,
her
warefare
is
accomplished
,
her
iniquity
is
pardoned
;
These
are
the
comfortable
words
that
God
required
should
be
spoke
to
the
heart
of
Jerusalem
:
O
that
God
would
speak
thus
to
England
!
this
would
do
good
at
the
very
heart
,
if
God
would
speake
thus
from
heaven
,
Her
iniquity
is
pardoned
,
and
her
warefare
is
accomplished
.
But
yet
a
place
that
is
more
suitable
unto
this
expression
in
the
text
,
it
is
Iudges
19.
3.
There
you
have
the
story
of
a
Levite
,
whose
wife
having
played
the
harlot
,
yet
he
was
willing
to
be
reconciled
to
her
,
&
the
text
saith
,
that
he
went
&
spake
friendly
to
her
;
Now
the
words
are
in
the
Hebrew
,
Hee
went
and
spake
to
her
heart
;
And
indeed
it
is
a
word
to
the
heart
of
an
adulterous
spouse
,
if
her
heart
be
humbled
,
when
she
knows
that
her
husband
will
be
willing
notwithstanding
her
playing
the
harlot
to
be
reconciled
to
her
,
this
was
the
condition
of
Israel
,
who
had
gone
a
whoring
from
God
,
yet
when
God
promises
a
renewall
of
the
marriage
rites
he
saith
he
will
speake
to
her
heart
;
from
whence
we
might
observe
this
note
.
Hence
an
expression
Luther
hath
in
his
Comment
upon
Genesis
,
but
to
believe
in
Jesus
Christ
,
Jesus
Christ
came
to
pardon
sinners
,
&c.
when
he
came
upon
his
sick
bed
,
he
was
in
great
torment
of
conscience
,
Christ
came
to
save
sinners
,
and
he
must
trust
in
Gods
mercy
,
&c.
At
length
he
begins
to
close
with
this
,
and
to
apply
this
to
himself
,
and
to
have
a
little
ease
,
upon
which
his
companions
began
to
be
hardned
in
their
ways
,
because
they
saw
after
so
ill
a
life
it
was
so
easie
a
matter
to
have
comfort
;
but
not
long
before
he
dyed
,
he
brake
out
roaring
,
in
a
most
miserable
anguish
,
O!
(
saith
hee
)
I
have
prepared
a
plaister
,
but
it
will
not
sticke
,
it
will
not
sticke
:
wee
shall
find
though
the
grace
of
God
be
rich
,
and
the
salve
be
a
soveraign
unlesse
God
be
pleased
to
make
it
stick
by
speaking
to
our
hearts
,
nothing
can
be
done
.
From
hence
further
,
learn
this
note
.
As
when
God
speaks
comfortably
to
his
people
,
What
speaking
is
that
?
you
will
say
.
That
that
cometh
from
the
heart
,
will
most
likely
go
to
the
heart
,
though
I
know
God
can
take
that
which
comes
but
from
the
lips
,
and
carry
it
to
the
heart
when
he
pleases
,
yet
ordinarily
that
that
comes
from
the
heart
,
goes
to
the
heart
,
therefore
Ministers
when
they
come
to
speak
the
great
things
of
the
Gospel
,
they
should
not
seeke
so
much
for
brave
words
,
and
enticing
ways
of
mans
wisdome
,
but
let
them
get
their
own
hearts
warmed
with
that
grace
of
the
Gospel
,
and
then
they
are
most
like
to
speak
to
the
hearts
of
their
Auditors
.
It
is
a
good
note
that
I
have
met
with
from
Ribera
,
let
Ministers
remit
(
saith
he
)
of
their
care
of
fine
curious
words
,
though
they
speake
with
the
tongues
of
men
and
Angels
,
they
shall
become
but
like
the
sounding
brasse
,
and
the
tinckling
cymball
:
this
is
an
expression
even
of
a
Jesuite
,
it
were
then
a
great
shame
that
Gods
Ministers
should
not
labour
to
speak
so
,
as
that
they
may
speak
to
the
hearts
of
people
:
you
must
be
desirous
of
such
kind
of
preaching
as
you
find
speaks
to
your
hearts
,
not
that
that
comes
meerly
to
your
eares
:
how
many
men
love
to
have
the
word
jingle
in
their
ears
,
and
in
the
mean
time
their
hearts
go
away
,
and
not
one
word
spoke
to
them
?
but
when
you
finde
a
Ministry
speake
to
your
hearts
,
close
with
it
,
bless
God
for
it
,
and
count
it
a
sadd
day
when
you
goe
from
a
Sermon
,
and
there
is
not
one
word
spoke
to
your
hearts
in
that
Sermon
.
From
the
connection
of
these
two
,
I
will
bring
them
into
the
wildernesse
,
&
speak
unto
their
hearts
:
if
we
should
take
the
wildernesse
for
bringing
into
affliction
(
because
there
are
so
many
interpreters
that
are
very
godly
men
,
&
learned
men
,
go
that
way
)
I
dare
not
wholy
reject
it
,
but
that
there
may
be
some
intention
that
way
.
Hence
the
first
note
is
,
Afflictions
make
way
for
Gods
word
to
the
hearts
of
sinners
;
one
day
(
saith
he
)
God
will
make
way
to
this
heart
of
yours
,
by
some
speare
,
or
launce
,
he
meant
God
would
wound
him
in
the
Wars
,
and
so
hee
would
open
a
way
to
his
heart
,
and
then
his
admonitions
should
get
to
his
heart
,
and
as
he
said
,
so
it
fell
out
;
for
going
into
the
Wars
,
he
was
wounded
,
and
then
he
remembers
his
brothers
admonitions
,
they
got
to
,
and
lay
upon
his
heart
to
purpose
.
It
God
should
let
the
enemy
in
upon
us
,
their
swords
or
bullets
may
make
way
to
our
hearts
,
that
so
Gods
word
may
come
to
have
entrance
there
,
the
Lord
rather
pierce
our
hearts
by
his
spirit
,
then
that
way
to
our
hearts
should
be
made
thus
.
Secondly
,
Thirdly
,
the
words
of
mercy
,
O
how
sweet
are
they
,
when
they
come
to
the
heart
after
an
affliction
!
Psam
141.
6.
Thy
Judges
shall
be
overthrown
in
strong
places
,
they
shall
he
are
my
words
,
for
they
are
sweet
.
If
the
words
be
taken
,
for
bringing
into
the
wildernesse
,
that
is
,
for
Gods
wonderfull
workings
for
the
good
of
his
people
,
then
the
note
is
,
When
God
works
great
and
wonderfull
things
amongst
a
people
,
bringing
into
the
wildernesse
,
as
the
custome
of
marriage
,
of
solemnizing
of
nuptials
,
then
the
note
is
this
,
When
God
is
reconciled
once
to
a
people
,
Let
all
back-fliders
then
,
whom
God
is
about
to
draw
again
to
himself
,
listen
and
hear
what
God
saith
unto
their
hearts
;
if
they
come
in
and
repent
let
them
know
that
God
is
willing
to
manifest
all
expressions
of
love
and
goodnesse
to
them
.
Againe
,
there
is
yet
one
note
more
from
this
expression
of
bringing
into
the
wildernesse
,
and
speaking
to
the
heart
;
yet
because
it
is
the
most
improbable
,
I
will
onely
but
mention
it
to
you
,
there
may
be
yet
some
good
use
made
of
it
,
and
therefore
I
will
set
it
before
you
;
I
finde
divers
going
that
way
,
it
is
this
(
say
they
)
by
bringing
into
the
wildernesse
,
God
meanes
that
he
would
take
them
off
from
their
engagements
in
their
own
Country
,
carrying
them
to
a
strange
place
,
and
so
take
them
off
from
their
houses
.
lands
,
shops
,
estates
,
friends
,
acquaintance
,
from
the
pomp
,
the
glory
,
and
all
the
clutter
of
the
world
,
that
they
enjoyed
,
and
were
snared
by
in
their
owne
Countrey
,
and
so
he
will
carry
them
aside
into
desolate
places
,
and
there
he
will
instruct
them
,
when
he
hath
got
them
as
it
were
alone
;
That
hath
been
Gods
way
in
making
himself
known
unto
his
people
,
whom
hee
hath
had
a
love
unto
,
to
draw
them
aside
from
the
clutter
of
the
world
,
from
their
engagements
,
and
there
to
speak
to
their
hearts
.
We
have
a
famous
place
for
that
,
Mar.
8.
23.
the
poor
blind
man
,
whose
eyes
Christ
intended
to
open
,
the
Text
saith
,
Christ
took
e
him
by
the
hand
,
and
carryed
him
out
of
the
City
,
and
there
fell
a
working
upon
him
,
and
opened
his
eyes
;
he
carryed
him
from
the
clutter
of
people
,
from
his
friends
and
acquaintance
,
and
there
opens
his
eyes
.
While
we
are
in
the
midst
of
engagements
here
in
our
owne
land
,
while
we
have
our
estates
,
and
all
well
about
us
,
wee
are
scarce
fit
to
hearken
what
God
hath
to
say
to
us
:
Many
of
Gods
people
have
found
it
by
experience
,
that
whereas
there
were
many
truths
of
God
,
that
they
had
some
incklings
〈◊〉
while
they
were
here
,
and
read
books
about
them
,
and
heard
much
of
them
,
yet
they
could
not
be
convinced
of
them
,
and
their
consciences
tell
them
,
while
they
were
here
they
did
not
go
against
the
light
of
their
consciences
,
but
how
ever
it
came
to
passe
,
convinced
they
were
not
;
but
when
God
took
them
aside
from
their
engagements
,
and
from
the
pomp
and
glory
of
their
land
,
and
carryed
them
into
the
wildernesse
,
or
into
some
remote
places
,
where
the
glory
of
their
own
Countrey
did
not
so
glister
before
their
eyes
,
they
then
could
see
into
truths
,
that
they
never
saw
before
;
those
things
that
could
not
get
into
their
hearts
before
,
now
when
God
drew
them
aside
got
in
;
and
it
is
not
now
their
conceit
,
but
they
know
certainly
,
Vers.
15.
I
will
give
her
her
vineyards
from
thence
.
Vinatores
,
so
some
translate
the
word
,
her
vine-dressers
,
and
indeed
the
Heb.
word
that
is
for
vine-dressers
,
&
vines
,
or
vine
yards
,
is
the
very
same
letters
,
only
the
puncta
are
different
,
but
we
will
read
it
as
it
is
here
,
from
thence
;
illinc
,
ibi
,
either
from
that
time
that
they
are
in
the
wildernesse
,
or
from
that
condition
of
their
affliction
in
the
wildernesse
,
wherein
I
will
speak
comfortably
to
her
,
thence
I
will
give
her
her
vineyards
;
God
threatned
to
destroy
her
vineyards
,
now
God
saith
,
he
will
give
vineyards
.
Observe
,
God
can
as
easily
restore
,
as
he
can
destroy
:
It
is
an
easly
thing
for
men
to
make
havock
,
to
do
mischief
,
but
it
is
not
so
easy
a
thing
for
them
to
restore
all
again
;
they
can
easily
spoile
a
Country
,
but
they
cannot
so
easily
raise
a
Country
again
.
Psal.
52.
1.
Why
beastest
thou
thy selfe
in
mischiefe
,
O
mighty
man
?
There
is
no
reason
that
a
man
should
boast
that
he
can
do
mischiefe
;
we
have
some
who
make
their
boasts
in
nothing
but
this
,
that
they
can
go
up
and
down
the
Country
,
and
plunder
,
spoile
,
and
make
havock
,
Plut.
l.
de
Trac
.
Obser
.
but
can
they
make
all
up
againe
,
that
they
undo
?
Plutarch
tells
us
of
one
commending
the
power
and
valour
of
Philip
,
for
that
he
had
utterly
destroyed
Olynthus
,
a
City
of
Tracia
;
a
Lacedemonian
standing
by
answered
,
but
he
cannot
build
such
a
City
.
A
foole
may
breake
a
glasse
,
and
all
the
wise
men
in
the
Countrey
are
not
able
to
make
it
up
againe
.
Men
may
do
a
great
deale
of
hurt
and
mischiefe
,
but
it
is
not
their
lives
,
nor
the
lives
of
a
thousand
such
as
they
are
,
can
make
up
againe
what
hurt
is
done
by
them
:
But
it
is
Gods
property
,
he
can
destroy
vineyards
,
and
he
can
restore
them
againe
;
I
will
give
them
their
vineyards
againe
,
when
I
am
reconciled
to
them
:
Suppose
there
be
the
greatest
Pacification
that
can
be
,
yet
all
this
while
,
who
shall
make
up
the
hurt
is
done
?
if
there
be
reconciliation
with
God
,
he
will
make
up
all
our
hurts
again
.
Secondly
,
I
will
give
her
her
vineyards
.
It
is
a
note
of
Calvin
,
God
saith
not
,
I
will
give
them
their
corne
,
that
is
for
necessity
,
but
I
will
give
them
their
vineyards
,
that
is
for
delight
:
the
note
is
,
When
God
is
reconciled
to
a
people
,
hee
will
not
onely
give
them
substance
,
but
abundance
,
even
for
delight
,
as
well
as
for
necessity
.
Thirdly
,
When
God
is
reconciled
to
a
p●●ple
,
he
comes
with
present
reall
evidences
of
his
love
,
I
will
speake
comfortably
to
her
,
&
I
will
give
her
her
vineyards
againe
:
I
will
give
unto
them
reall
manifestations
of
my
love
;
so
it
should
be
with
us
,
when
we
come
in
to
God
,
to
be
reconciled
to
him
,
we
should
come
in
with
reall
expressions
of
our
repentance
,
of
our
respects
unto
God
.
Here
is
a
deceit
,
(
I
beseech
you
consider
of
it
)
many
when
they
lye
upon
their
sick
beds
,
Againe
,
eate
their
bread
with
gladnesse
&
singlenesse
of
heart
,
praising
God
.
We
may
enjoy
all
our
common
mercies
in
another
manner
then
other
men
can
they
will
be
blessings
doubled
,
yea
a
hundred
fold
encreased
;
I
will
speake
to
her
heart
,
and
then
,
I
will
give
her
her
vineyards
.
Perhaps
God
hath
given
thee
an
estate
in
the
world
,
more
then
thy
neighbors
,
more
then
thy
brother
;
But
hath
God
spoke
to
thy
heart
?
Are
Gods
blessings
upon
thee
as
a
fruit
of
Gods
speaking
to
thy
heart
,
in
away
of
reconciliation
with
thee
?
otherwise
it
is
but
a
flat
dry
comfort
,
to
have
an
estate
,
and
not
to
feele
God
speaking
to
our
hearts
.
I
will
restore
unto
you
your
vineyards
from
thence
:
From
whence
?
From
the
wildernesse
.
There
the
Note
is
,
God
can
bring
vineyards
out
of
wildernesses
.
Further
,
Those
mercies
that
come
to
us
out
of
great
difficulties
,
and
they
shall
sing
.
Deut.
32.
13.
God
made
them
to
suck
honey
out
of
the
rock
,
and
oyle
out
of
the
flinty
rock
;
When
did
God
doe
so
?
where
did
you
ever
reade
,
that
God
did
cause
his
people
to
suck
honey
out
of
the
rock
,
or
oyle
out
of
the
flinty
rock
;
wee
reade
indeed
,
that
the
rock
was
smote
,
and
the
water
did
gusb
out
of
it
,
but
when
did
we
reade
that
ever
oyle
or
honey
came
out
of
the
rock
?
there
was
never
any
such
thing
that
we
reade
of
;
but
the
meaning
thereof
is
,
because
they
being
in
necessity
,
God
brought
forth
water
,
yet
being
brought
out
of
the
rock
by
such
a
mighty
hand
of
God
,
it
was
oyle
,
it
was
honey
to
them
,
it
was
as
good
as
if
God
had
given
them
oyle
and
honey
;
Why
?
because
it
came
out
of
so
much
difficulty
:
So
all
the
mercies
that
God
gives
to
his
people
,
when
he
brings
them
out
of
difficulties
and
straits
,
they
are
sweet
and
glorious
mercies
.
Let
us
be
patient
a
while
,
though
we
seeme
to
be
in
the
wilderness
,
and
we
see
nothing
to
fetch
out
water
from
,
but
onely
rocks
,
stones
,
and
difficulties
,
yet
God
at
length
will
bring
mercies
out
of
those
difficulties
,
and
they
will
be
honey
mercies
to
us
,
then
we
shall
sing
and
praise
the
name
of
our
God
with
joyfull
hearts
.
The
Thirteenth
Lecture
.
HOSEA
2.
15.
And
the
valley
of
Achor
for
a
doore
of
hope
,
&c.
THe
words
are
an
excellent
expression
of
mercy
to
Israel
;
For
the
opening
of
which
these
three
things
are
to
be
enquired
into
.
-
1.
What
this
valley
of
Achor
was
.
-
2.
The
reason
of
the
name
.
-
3.
Why
this
is
said
to
be
a
doore
of
hope
.
For
the
first
,
Achor
was
a
very
pleasant
,
delightfull
,
fruitfull
rich
valley
,
and
lay
neer
Jericho
;
The
first
place
that
Israel
came
into
,
in
the
entrance
upon
,
and
taking
possession
of
the
land
of
Canaan
,
Esay
,
65.
10.
And
Sharon
shall
be
a
fold
of
flocks
,
and
the
valley
of
Achor
a
place
for
the
herds
to
lye
down
in
,
for
my
people
that
have
sought
me
.
First
it
is
joyned
with
Sharon
,
Can.
2.
1.
I
am
the
rose
of
Sharon
,
that
was
a
sweet
pleasant
place
.
Secondly
,
It
is
said
to
be
a
place
for
the
herds
to
lye
downe
in
;
a
fat
pasture
that
they
shall
even
tumble
in
.
And
thirdly
,
It
is
promised
as
a
bles●●●
〈…〉
the
Lord
.
The
reason
of
the
name
Achor
.
Beyond
all
expectation
,
having
received
an
overthrow
,
being
terrified
by
this
accident
,
and
suspitious
of
thy
promises
to
Moses
,
we
both
abstaine
from
war
,
and
after
so
many
enterprises
,
we
cannot
hope
for
any
successfull
proceedings
,
by
thy
mercy
relieve
our
present
sorrow
,
and
take
from
us
the
thought
of
despaire
,
wherein
we
are
too
farre
plunged
.
Now
God
comes
to
him
and
askes
him
,
Why
he
lay
upon
his
face
,
and
bad
him
get
him
up
,
for
Israel
had
sinned
in
the
accursed
thing
;
upon
search
made
,
Achan
was
found
out
,
whereupon
Joshua
tells
him
,
that
he
had
troubled
the
Hoast
of
Israel
,
and
God
would
trouble
him
;
upon
which
they
stoned
him
,
and
from
thence
it
was
called
the
valley
of
Achor
,
vers.
26.
that
is
,
Va●●is
tribulation
is
,
the
valley
of
trouble
.
The
third
thing
is
the
principall
,
why
this
valley
is
called
a
doore
of
hope
.
Herein
two
things
,
First
,
how
it
was
a
doore
of
hope
to
Israel
then
,
when
they
first
came
into
Canaan
.
Secondly
,
how
it
is
promised
to
be
a
doore
of
hope
to
repenting
Israel
in
after-times
.
For
the
first
,
It
was
a
doore
of
hope
to
them
in
two
respects
.
First
,
Ho●●
the
valley
of
Achor
was
a
doore
of
hope
.
because
it
was
the
first
place
wherein
they
tooke
the
possession
of
Canaan
,
when
they
began
to
have
outward
means
of
substance
,
to
eate
of
the
corne
of
the
land
,
all
the
while
they
were
in
the
wilderness
although
God
provided
wonderfully
for
them
,
by
sending
them
Manna
from
Heaven
,
yet
because
they
had
no
way
of
substance
by
ordinary
means
,
they
always
feared
lest
they
should
want
upon
any
strait
they
were
brought
into
,
their
hearts
began
to
sinke
.
Now
in
this
valley
God
gives
them
outward
means
,
&
this
raises
hope
in
them
,
that
their
danger
was
over
,
and
that
they
should
do
well
enough
.
This
is
our
nature
when
ordinary
means
fayle
,
our
hearts
fayle
,
yea
though
in
regard
of
Gods
extraordinary
workings
,
we
have
never
so
many
gracious
encouragements
,
and
when
God
grants
means
againe
,
then
we
hope
.
Secondly
,
God
made
their
great
trouble
there
a
means
of
much
good
unto
them
,
for
by
that
they
were
brought
to
purge
their
Campe
,
they
learned
to
feare
the
Lord
,
and
were
prepared
more
then
before
,
for
so
great
a
mercy
as
the
further
possession
of
that
good
land
.
The
Septuagint
instead
of
those
words
a
doore
of
hope
,
have
these
,
to
open
their
understanding
for
there
indeed
they
learned
the
dreadfulnesse
of
God
,
But
how
should
this
valley
of
Achor
be
a
doone
of
hope
to
Israel
in
after
times
?
First
,
Secondly
,
Thirdly
,
From
this
valley
of
Achor
,
First
,
Sometimes
when
God
gives
men
their
hearts
desires
,
when
they
think
themselves
happy
,
as
if
all
trouble
were
past
,
then
he
comes
in
upon
them
with
great
and
sore
afflictions
.
Secondly
,
Thirdly
,
Fourthly
,
The
mistocles
said
to
his
children
and
friends
,
the
Saints
may
much
more
say
to
theirs
,
I
had
beene
undone
,
if
I
had
not
been
undone
;
had
it
not
been
for
such
a
grieyous
affliction
,
I
had
never
come
to
the
enjoyment
of
such
a
mercy
.
Hence
we
must
learn
not
only
to
be
patient
in
tribulation
,
but
joyfull
.
But
the
especiall
thing
intended
in
this
expression
is
this
:
Joseph
,
Gen.
30.
24.
saying
,
The
Lord
shall
add
to
me
another
sonn
.
Every
mercy
the
Saints
have
may
well
be
called
Ioseph
,
it
brings
assurance
of
mercy
to
be
added
,
this
is
the
high
priviledge
of
the
Saints
:
every
mercy
that
a
wicked
man
hath
,
he
may
look
upon
as
his
utmost
,
as
his
all
,
he
may
write
a
ne
plus
ultra
upon
it
;
one
misery
,
one
judgment
upon
a
wicked
man
makes
way
toanother
,
but
not
one
mercy
:
howsoever
God
in
his
bounty
may
lengthen
out
mercies
to
him
,
yet
it
is
more
then
he
can
expect
,
he
rather
hath
cause
to
wonder
he
hath
so
much
,
then
expect
more
,
but
God
ever
draws
out
his
loving
kindnesse
to
his
Saints
.
Psal.
36.
10.
Draw
out
thy
loving
kindnesse
unto
them
that
know
thee
,
and
thy
righteousnesse
to
the
upright
in
heart
.
First
,
the
good
that
others
have
from
God
is
bounty
,
patience
,
but
that
which
the
Saints
have
is
loving
kindnesse
.
Secondly
,
that
which
others
have
is
no
ways
tied
to
them
by
promise
,
but
that
which
the
Saints
have
they
have
by
promise
.
it
is
righteousness
,
Ps.
23.
Thou
makest
me
lye
down
in
green
pasture
,
thou
anointest
my
head
with
fresh
oyle
,
my
cup
runneth
over
.
Here
is
a
great
deal
,
but
is
here
all
?
no
,
ver.
6.
surely
mercy
&
goodnesse
shall
follow
me
all
the
dayes
of
my
life
.
That
we
read
of
David
,
2
Sam.
5.
12.
is
very
observable
,
from
Gods
prospering
him
in
his
present
way
,
he
draws
an
argment
to
confirm
him
in
the
assurance
for
the
future
,
that
his
Kingdome
was
established
to
him
,
why
?
did
not
Saul
prosper
at
the
beginning
of
his
raign
as
well
as
David
?
&
yet
it
was
no
evidence
of
his
establishment
;
but
David
could
see
Gods
mercy
coming
to
him
after
another
manner
then
Saul
could
,
all
mercies
the
Saints
have
come
from
the
covenant
in
which
there
is
a
rich
treasure
of
mercies
,
a
blessed
connexion
of
the
mercies
.
The
covenant
between
David
&
Ionathan
was
,
1
Sam.
20.
15.
That
loving
kindnes
must
not
be
cut
off
from
the
house
of
Ionathan
.
The
covenant
between
God
and
the
Saints
is
,
that
loving
kindnesse
shall
never
be
cut
off
from
them
,
but
the
links
of
mercies
shall
be
fastned
one
to
another
,
so
as
they
shall
reach
eternity
.
Mercies
to
the
Saints
come
from
love
,
&
amor
nescit
nimium
,
love
knows
no
such
thing
as
excesse
.
The
Saints
understanding
this
mistery
in
the
way
of
Gods
grace
towards
them
hence
they
follow
God
in
seeking
his
face
then
,
especially
when
he
is
most
in
the
way
of
mercy
;
whereas
the
men
of
the
world
who
know
not
this
,
seldome
seek
after
mercy
,
but
in
times
of
affliction
,
when
God
is
in
a
way
of
justice
and
wrath
,
this
is
their
folly
.
Infinite
reason
there
is
;
O
ye
Saints
of
the
Lord
,
that
one
duty
should
for
ever
make
way
for
another
,
seeing
on
mercy
makes
way
for
another
:
here
lyes
a
great
difference
between
doing
duties
from
the
strength
of
common
grace
,
and
from
sanctifying
grace
:
in
the
one
the
spirit
by
doing
some
things
is
wearied
and
thinkes
now
it
may
rest
,
but
in
the
other
,
the
very
doing
still
encreaseth
strength
,
and
puts
the
heart
upon
doing
more
.
But
may
not
security
promise
continuance
of
mercy
?
Yes
,
When
then
may
we
assure
our selves
that
our
mercies
are
doores
of
hope
to
further
mercies
.
First
,
omne
creatum
est
perfectum
,
Esay
,
26.
12.
Lord
thou
wilt
ordaine
peace
for
us
,
What
is
the
argument
?
for
thou
hast
wrought
all
our
workes
in
us
.
Secondly
,
Ezek.
39.
29.
Neither
will
I
hide
my
face
any
more
from
them
,
What
is
the
argument
?
For
I
have
powred
forth
my
spirit
upon
the
house
of
Israel
;
but
is
not
this
your
private
opinion
that
this
argument
will
hold
?
No
,
the
words
following
are
,
Thus
saith
the
Lord
God
.
Thirdly
,
But
are
there
not
interruptions
many
times
in
the
wayes
of
Gods
mercy
to
his
own
people
?
Mercy
that
ere
while
shined
in
her
beauty
upon
us
,
hath
now
seemed
in
a
great
measure
to
have
withdrawn
the
beames
of
her
glory
;
our
doore
of
hope
that
we
thought
to
be
so
wide
open
,
seems
almost
shut
against
us
.
I
dare
not
say
that
it
is
shut
,
lest
I
should
wrong
the
present
grace
of
God
yet
continuing
to
us
.
But
First
,
Sinne
,
yea
our
many
and
fearfull
sins
,
lyes
at
this
our
door
,
Gen.
4.
7.
Secondly
,
And
now
a
crowd
of
difficulties
seeme
even
to
stop
up
the
door
,
they
come
thronging
still
to
it
,
as
if
they
would
certainly
stop
it
up
against
us
.
Thirdly
,
As
the
Prophet
Ezek.
11.
1.
2.
saw
at
the
door
of
the
gate
five
and
twenty
men
,
amongst
whom
there
were
some
chiefe
ones
,
who
devised
mischiefe
and
gave
wicked
councell
in
the
city
,
so
may
we
at
this
day
,
see
many
even
of
the
chiefe
ones
,
devising
mischiefe
,
and
giving
wicked
counsel
,
by
which
they
labour
to
shut
,
yea
to
lock
,
and
bolt
up
this
our
doore
of
hope
.
Fourthly
,
olive
tree
,
yea
the
side-posts
and
lintels
were
of
olive
tree
,
&
carvings
of
palm
trees
&
cherubims
,
all
overlaid
with
gold
,
but
now
our
door
seems
to
be
of
Iron
,
the
way
to
our
help
and
mercy
must
be
through
the
Iron
gate
,
we
must
get
to
it
by
suftering
hard
things
.
5.
6.
besprinkled
with
blood
,
the
keeping
up
of
our
meanes
of
mercy
hath
cost
much
blood
,
and
may
cost
more
.
7.
8.
That
openeth
and
no
man
shutteth
.
This
key
the
Church
of
Philadelphia
had
,
therefore
it
followes
,
ver.
8.
I
have
set
before
thee
an
open
doore
,
that
no
man
can
shut
.
key
of
David
?
It
is
the
ruling
power
of
Jesus
Christ
in
his
Church
;
David
in
his
government
was
a
speciall
type
of
Christ
,
the
first
godly
King
over
his
people
that
ever
was
:
Government
is
emblematically
set
forth
by
a
key
,
Esay
,
22.
22
,
God
promised
Eliakim
to
commit
the
government
to
him
by
that
expression
,
The
key
of
the
house
of
David
will
I
lay
upon
his
shoulder
,
Esay
,
9.
6
,
7.
The
government
is
said
to
be
upon
Christs
shoulder
,
and
he
sits
upon
the
throne
of
David
;
that
is
observable
that
to
Eliakim
there
was
promised
,
but
the
key
of
the
house
of
David
;
but
to
Christ
the
key
of
David
himselfe
;
the
one
was
to
governe
but
as
a
steward
,
the
government
of
the
other
was
to
be
Princely
.
If
we
had
been
the
Church
of
Philadelphia
,
united
in
brotherly
love
,
and
had
had
this
key
of
David
amongst
us
,
we
might
before
this
time
had
had
a
door
set
open
amongst
us
,
that
no
man
could
have
shut
against
us
;
but
woe
unto
us
,
how
many
amongst
us
say
of
Christ
,
We
will
not
have
this
man
to
rule
over
us
?
Mr.
Brightman
more
then
thirty
years
since
paralelld
this
Church
of
Philadelphia
with
the
Church
of
Scotland
,
he
made
it
in
a
typical
way
to
set
forth
the
wayes
of
God
towards
that
Church
in
after
times
;
and
indeed
they
have
been
very
like
one
another
divers
wayes
,
and
God
ways
towards
the
one
hath
been
the
same
with
his
ways
towards
the
other
in
many
things
.
1.
They
are
both
Philadelphians
,
united
so
in
a
brotherly
covenant
,
as
no
Churches
in
any
kingdome
more
.
2.
It
was
said
of
Philadelphia
,
it
had
but
a
little
strength
,
and
yet
it
kept
Gods
word
.
What
Churches
in
any
Nation
have
beene
more
contemptible
,
then
those
in
Scotland
?
They
have
beene
accounted
a
poore
beggerly
people
,
despised
of
all
,
and
yet
God
hath
enabled
them
to
doe
great
things
.
3.
God
hath
caused
their
enemies
to
come
and
bow
before
them
,
and
to
know
that
he
hath
loved
them
,
even
those
who
said
they
were
Iews
and
were
not
,
that
they
were
the
onely
Church
,
when
indeed
they
were
the
Synagogue
of
Satan
;
&
they
have
rejected
false
government
,
and
have
received
much
of
the
government
of
Christ
,
the
key
of
David
is
more
received
among
them
then
in
any
kingdome
in
the
world
;
no
marvaile
then
though
their
doore
be
so
opened
that
none
could
shut
it
,
thorow
Gods
mercy
;
our
Houses
of
Parliament
have
cast
away
the
false
key
,
(
The
Lord
deliver
them
and
us
)
for
ever
medling
with
it
any
more
whatsoever
come
of
us
.
They
have
further
professed
their
desires
to
enquire
after
the
true
key
.
This
door
of
hope
we
hope
will
open
to
us
in
due
time
,
so
as
none
shall
shut
it
.
9.
We
have
lost
many
opportunities
for
the
opening
this
door
,
never
had
a
people
fairer
opportunities
for
mercy
then
we
have
had
,
we
cannot
looke
back
upon
them
without
trembling
hearts
,
we
may
see
cause
to
lament
the
losse
of
them
with
teares
of
blood
,
even
this
hath
cost
much
,
and
is
yet
like
to
cost
more
blood
.
10.
Yea
woe
unto
us
,
out
father
comes
forth
and
seemes
to
be
angry
with
us
,
and
bids
shut
the
doore
against
us
,
yea
hee
shuts
us
out
himselfe
;
is
not
that
complaint
of
the
Churches
,
Psal.
80
,
4.
truly
ours
,
O
Lord
of
Hoasts
how
long
wilt
thou
be
angry
with
the
prayer
of
thy
people
?
If
God
be
angry
with
out
knocking
,
what
shall
we
doe
?
11.
And
well
may
God
bid
shut
the
doore
against
us
,
for
we
have
shut
it
upon
our selves
:
This
our
doore
of
hope
hath
a
spring
lock
,
it
is
easily
shut
too
,
but
it
cannot
so
easily
be
opened
againe
:
we
have
stood
wrangling
and
strugling
one
with
another
,
and
have
clapt
to
the
doore
upon
our selves
before
we
were
aware
.
That
Scripture
Hos.
7.
1
,
is
as
truly
ours
,
as
ever
it
was
Israels
,
When
I
would
have
healed
Israel
,
then
the
iniquity
of
Ephraim
was
discovered
,
and
the
wickednesse
of
Samariah
.
When
the
Lord
would
have
healed
England
,
then
the
iniquity
thereof
hath
been
discovered
more
then
ever
.
There
is
the
vilest
spirit
of
malignity
,
against
godlinesse
,
against
the
Saints
,
against
the
way
of
Christ
in
his
Ordinances
,
that
ever
was
upon
the
face
of
the
earth
.
Now
men
care
not
though
they
ruin
themselves
,
though
they
bring
themselves
and
posterity
to
be
bondslaves
,
so
they
may
but
have
their
wills
upon
those
that
are
godly
to
suppresse
them
.
The
controversie
now
is
almost
grown
to
that
height
,
that
the
kingdome
divides
it selfe
into
those
who
have
some
shew
of
Religion
,
and
the
haters
of
it
.
Those
times
complained
of
in
Micah
are
even
ours
,
Chap.
7.
5.
Trust
ye
not
in
a
friend
,
put
no
confidence
in
a
guide
,
keepe
the
doores
of
thy
mouth
from
her
that
lyeth
in
thy
bosome
;
Yea
,
it
is
almost
come
to
that
in
the
fourth
verse
,
The
best
of
them
is
a
bryar
,
the
most
upright
is
sharper
then
a
thorny
hedg
.
There
is
much
frowardnesse
,
much
perversnesse
even
in
the
best
,
many
contentions
and
grievous
breaches
even
amongst
them
;
they
cannot
endure
you
should
be
jealous
of
them
,
and
they
give
cause
of
jealousie
daily
.
This
generation
for
a
great
part
of
it
,
shew
themselves
to
have
such
sullied
,
such
puttid
spirits
,
so
defiled
with
superstitious
vanities
,
so
imbittered
with
a
spirit
of
malignity
,
that
we
may
feare
God
hath
no
pleasure
in
the
generality
of
it
:
yea
Moses
and
Aaron
have
sinned
,
the
best
have
so
sullied
themselves
with
Antichristian
pollutions
,
that
just
it
were
with
God
that
this
whole
generation
should
be
first
taken
away
,
and
that
the
young
generation
that
is
comming
on
,
who
have
not
so
defiled
themselves
,
should
have
this
doore
that
lets
into
Canaan
opened
to
them
,
that
they
onely
should
goe
into
,
and
possesse
that
good
land
,
but
our
carcasses
should
fall
in
the
wildernesse
.
You
who
are
godly
young
ones
,
whose
hearts
began
betimes
to
yerne
after
Jesus
Christ
,
know
the
heart
of
Jesus
Christ
yernes
after
you
:
and
although
some
of
you
may
fall
in
fighting
for
your
brethren
,
&
so
be
received
to
heaven
,
yet
you
are
of
that
generation
God
will
open
this
door
of
mercy
unto
,
you
shal
go
in
&
possesse
Canaan
,
all
this
valley
of
Achor
is
but
a
door
of
hope
to
you
;
continue
you
on
in
your
sincerity
,
God
will
reveale
himselfe
more
fully
to
you
then
he
hath
done
to
us
,
if
we
be
cut
off
before
those
treasures
of
mercy
that
God
has
ready
for
his
people
be
opened
,
we
must
accept
of
the
punishment
of
our
iniquity
,
and
even
beare
this
indignation
of
the
Lord
because
wee
have
sinned
against
him
.
12.
Yea
the
Lord
hath
strucke
us
with
blindnesse
at
the
doore
,
we
grope
up
and
down
and
we
cannot
finde
it
,
as
Gen
,
19.
11.
Never
were
a
people
at
a
greater
losse
,
in
a
greater
confusion
then
now
we
are
;
every
man
runs
his
owne
way
,
wee
know
not
what
to
doe
,
nay
the
truth
is
,
we
know
not
what
we
doe
.
13.
Yea
many
because
they
have
found
some
difficulties
at
the
right
door
,
they
have
gone
away
from
it
,
and
have
sought
back
doors
to
help
themselves
by
,
even
base
,
false
,
shifting
,
treacherous
ways
,
seeking
to
comply
for
their
own
private
ends
,
as
if
their
skins
must
needs
be
saved
,
whatsoever
becomes
of
the
publique
.
14.
This
is
yet
a
further
misery
,
that
we
are
groping
up
and
downe
at
the
doore
,
and
night
is
come
upon
us
,
stormes
,
tempests
are
rising
,
dangers
are
approaching
,
and
yet
God
opens
not
to
us
.
15.
Above
all
our
misery
this
is
yet
the
greatest
,
that
even
our
hearts
are
shut
up
too
,
there
lyes
a
stone
rowled
at
the
doore
of
our
hearts
,
and
such
a
stone
,
as
is
beyond
the
power
of
an
Angel
to
rowle
away
,
were
it
that
after
all
our
hearts
were
but
open
,
our
condition
yet
had
comfort
in
it
.
Oh
now
what
shall
we
do●
▪
1.
Let
us
resolve
to
waite
at
this
doore
,
●●aite
upon
God
in
those
wayes
of
helpe
that
yet
in
mercy
he
affords
unto
us
;
Certainly
we
are
at
the
right
doore
,
let
us
say
with
Shecaniah
,
Ezra
.
10.
2.
We
have
sinned
against
the
Lord
,
yet
there
is
hope
in
Israel
concerning
this
thing
.
Let
us
resolve
whatsoever
becomes
of
us
not
to
goe
from
our
fathers
door
,
if
we
perish
,
we
will
perish
at
his
gates
.
2.
Let
us
worship
the
Lord
at
this
our
doore
,
though
we
be
not
entred
in
;
yet
let
our
hearts
bow
before
the
Lord
in
the
acknowledgement
of
his
greatnesse
,
power
,
dominion
that
he
hath
over
us
;
to
doe
with
us
what
he
pleaseth
:
as
Ezek.
46.
2.
it
is
said
,
The
Prince
shall
worship
at
the
threshold
of
the
gate
,
and
the
people
of
the
land
shall
wo●ship
at
the
doore
,
3.
Let
us
look
in
at
the
key-hole
,
or
at
any
crevise
that
wee
can
,
to
see
something
of
the
riches
of
mercy
that
this
door
opens
into
.
Within
on
the
other
side
o●
the
door
we
may
see
what
liberty
of
conscience
,
what
enjoyment
of
Ordinances
,
the
blessing
of
Gods
worship
in
his
own
way
,
we
may
see
the
wayes
of
God
and
his
Saints
would
be
made
honorable
in
this
kingdome
,
yea
in
a
higher
degree
then
any
where
upon
the
face
of
the
earth
;
yea
we
may
see
many
sweet
outward
liberties
,
the
free
enjoyment
of
our
estates
,
peace
,
plenty
,
prosperity
in
abundance
,
all
these
,
and
more
then
we
can
think
of
,
if
this
door
were
but
once
opened
to
us
;
howsoever
it
is
good
〈◊〉
looke
in
,
to
quicken
our
hearts
,
and
set
on
our
desires
and
endeavours
the
more
strongly
in
the
meane
time
.
Oh
how
happy
were
we
if
we
had
these
mercies
!
4.
Let
us
yet
knock
lowder
,
and
cry
lowder
at
our
Fathers
doore
.
But
did
not
you
tell
us
our
Father
seemed
to
be
angry
at
our
knocking
?
Mark
what
we
have
in
that
very
Scripture
,
where
the
Church
complains
that
God
is
angry
with
her
prayer
,
Psal.
80.
4.
How
long
wilt
thou
be
angry
against
the
prayer
of
thy
people
?
Yet
ver
.
7.
Turne
us
againe
,
O
God
of
Hosts
,
and
cause
thy
face
to
shine
▪
And
ver.
14
,
Returne
we
beseech
thee
,
O
God
of
H●sts
,
look
down
from
heaven
,
behold
&
visit
this
vine
:
ver.
19.
Turne
us
againe
O
Lord
God
of
Hosts
,
cause
thy
face
to
shine
,
and
we
shall
be
saved
.
5.
Let
every
one
take
away
his
sinnes
that
lye
at
this
door
,
let
every
one
sweep
his
owne
door
,
Zech.
8.
15.
16.
Again
have
I
thought
in
these
●●●yes
to
doe
well
unto
Jerusalem
,
and
to
the
house
of
Iudah
,
feare
not
.
But
yet
mark
what
followes
,
These
are
the
things
that
ye
shall
doe
,
Speake
ye
every
man
the
truth
to
his
neighbour
:
execute
the
judgement
of
truth
and
peace
in
your
gates
.
Let
none
of
you
imagine
evill
in
his
heart
against
his
neighbor
.
Both
private
men
,
and
men
in
publick
place
must
reforme
,
How
far
are
we
from
this
?
Never
more
plottings
,
more
heart-burnings
one
against
another
,
&
those
in
publike
place
neglect
the
execution
of
judgement
;
they
would
have
their
policies
beyond
Gods
wisdome
.
God
puts
these
two
together
,
and
commends
one
as
a
meanes
to
the
other
,
the
execution
of
judgement
and
peace
;
but
they
have
a
further
reach
they
will
not
exe
cur●●●dgement
for
feare
of
a
breach
of
peace
.
It
is
just
with
God
that
we
should
never
have
peace
,
till
we
can
trust
God
for
it
in
his
own
way
.
6.
Let
us
seek
to
God
againe
,
and
call
to
him
for
the
right
key
.
Lord
reveale
the
way
of
thy
worship
,
and
thy
government
to
us
,
and
we
will
yeeld
our selves
unto
it
.
7.
Stir
we
up
our selves
against
all
difficulties
.
Things
are
not
yet
so
bad
,
but
we
may
help
our selves
,
if
we
have
hearts
.
Our
Father
heares
us
,
he
can
command
many
Angels
to
come
to
help
to
rowle
away
the
stone
;
yea
he
hath
opened
divers
doores
to
us
already
.
We
are
indeed
come
to
the
●ron
gate
,
the
Lord
can
make
that
at
length
flye
open
of
its
own
accord
,
as
Acts
20.
10.
The
Church
was
praying
,
and
after
the
pr●●on
doo●es
were
opened
to
Peter
,
and
he
had
passed
the
first
and
second
gate
,
he
came
unto
the
iron
gate
that
led
into
the
City
,
and
there
he
found
as
easie
passage
as
any
where
else
.
In
the
mount
will
the
Lord
be
scene
.
8.
Let
us
exercise
Faith
in
the
blood
of
Christ
,
let
us
as
it
were
besprinkle
this
our
door
with
the
blood
of
the
Lambe
;
yea
looke
we
up
to
Christ
as
the
true
doore
to
let
into
all
mercy
;
let
Faith
act
as
well
as
Prayer
.
9.
Let
us
now
especially
watch
all
opportunities
of
mercy
,
and
take
heed
we
neglect
no
more
as
we
have
done
many
very
foulely
,
lest
hereafter
wee
knock
,
and
cry
,
Lord
open
to
us
,
and
it
proves
too
late
.
10.
Let
us
open
to
God
who
knocks
at
our
doores
;
it
wee
would
have
him
open
to
us
,
Openye
gates
,
stand
open
ye
everlasting
doores
,
let
the
King
of
glory
come
in
.
These
who
doe
thus
are
the
true
generation
of
those
that
seek
the
Lord
;
let
England
open
,
for
God
yet
stands
at
the
doore
and
knockes
,
and
if
we
will
yet
open
to
him
,
he
will
yet
come
in
and
suppe
withus
,
and
we
shall
suppe
with
him
.
It
is
true
God
rebukes
and
chastens
severely
,
so
he
did
Laodicea
at
that
time
when
he
stood
at
her
doore
and
knocked
,
Apoc.
3.
19.
20.
if
any
Church
be
or
ever
was
like
to
that
of
Laodicea
,
we
have
been
;
luke-warm
as
that
was
;
a
mixture
of
Gods
worship
hath
beene
amongst
us
,
more
then
in
any
reformed
Church
;
we
have
beene
a
proud
people
,
we
have
thought
our selves
rich
,
&
wanting
nothing
,
whereas
we
knew
not
that
we
were
indeed
wretched
,
miserable
,
poore
,
blinde
,
and
naked
:
and
those
who
would
be
Angels
of
this
Church
,
how
hath
God
spu●d
them
out
of
his
mouth
!
they
are
cast
out
as
filthy
,
they
have
laine
upon
the
stomack
of
God
and
his
Saints
a
long
time
;
they
with
all
that
belonged
to
their
Courts
,
have
made
themselves
a
most
●oathsome
generation
of
men
;
and
now
God
is
at
our
doore
&
knocks
,
cals
to
us
to
let
him
in
,
that
he
may
come
and
rule
us
,
that
he
may
bring
peace
&
salvation
unto
us
;
But
howsoever
whether
Christ
be
admitted
by
the
State
yea
or
no
,
yet
let
the
Saints
who
are
willing
that
Christ
should
rule
over
them
,
hold
on
to
the
end
,
the
promise
is
even
to
those
in
Laodicea
,
to
him
that
overcometh
will
I
grant
to
sit
with
me
in
my
Throne
even
as
I
also
overcame
,
and
am
set
down
with
my
Father
in
his
Throne
.
11.
●et
us
encourage
what
we
are
able
;
all
our
faithfull
doore-keepers
,
those
who
are
the
publicke
instruments
of
God
for
our
good
,
upon
whom
so
much
of
the
great
affayres
of
the
kingdom
,
under
God
depends
.
And
for
the
quickning
of
our
hearts
that
we
may
doe
all
we
can
,
that
this
our
doore
of
hope
be
not
shut
against
us
,
Consider
further
,
First
,
This
doore
was
opened
to
us
when
we
began
to
think
,
yea
almost
to
conclude
that
all
doores
of
hope
had
beene
shut
against
England
,
when
we
were
ready
to
give
up
all
for
lost
.
Secondly
,
It
was
opened
to
us
after
much
knocking
by
prayer
.
If
ever
there
were
a
Parliament
of
prayer
since
the
world
began
,
this
was
,
and
is
,
How
dreadfull
then
would
it
be
to
have
this
doore
shut
against
us
!
Thirdly
,
It
was
opened
by
a
mighty
hand
of
God
.
Josephus
tells
us
of
a
doore
of
the
Temple
that
used
to
have
thirty
men
to
open
it
,
and
yet
as
a
prognostication
of
some
great
thing
to
fallout
,
it
opened
of
its
own
accord
:
This
our
door
was
more
hard
to
be
opened
,
thousands
of
men
could
not
have
opened
this
,
it
was
the
mighty
work
of
God
to
doe
it
.
Fourthly
,
It
is
a
door
that
opens
to
the
greatest
mercies
that
ever
England
had
:
how
happy
would
England
be
in
the
happy
success
of
this
Parliament
!
5.
It
is
a
door
that
our
adversaries
have
laboured
all
they
can
to
shut
by
policy
,
and
by
force
,
and
thorow
Gods
mercy
,
yet
they
cannot
.
6.
How
sweet
have
the
manifestations
of
God
been
to
us
,
in
the
beginnings
of
his
goodnesse
,
and
our
endeavours
!
Can●
.
5
4.
5.
My
beloved
put
his
hand
at
the
door
,
&
my
bowels
were
moved
,
my
hands
dropped
myrrhe
,
and
my
fingers
sweet
smelling
myrrhe
upon
the
handles
of
the
locke
,
the
beginning
of
reformation
:
but
the
hand
upon
the
door
is
sweet
,
what
would
the
work
compleated
be
?
7.
If
this
doore
should
be
wholly
shut
against
us
,
what
a
miserable
people
should
we
be
?
if
these
men
have
their
wills
,
then
never
expect
Parliaments
more
,
or
never
good
from
Parliaments
,
They
will
be
the
most
contemptible
and
servile
things
that
can
be
,
if
any
,
they
will
be
doores
to
let
in
all
misery
,
to
frame
mischiefe
by
a
law
;
then
what
are
we
and
our
posterity
but
slaves
?
the
Popish
party
must
,
yea
will
be
gratified
,
their
designe
will
be
effected
;
what
contempt
of
the
Saints
,
of
Religion
?
what
hatred
?
what
persecution
will
then
follow
?
what
horrid
blasphemies
?
how
will
they
be
hardned
in
all
manner
of
wickednesse
?
our
estates
,
our
liberties
,
our
Religion
are
then
gone
,
yea
it
is
like
our
lives
,
and
if
not
so
,
so
miserable
would
our
lives
be
,
as
we
had
better
have
the
grave
open
her
mouth
upon
us
,
and
we
be
shut
in
it
,
then
to
live
to
see
,
hear
and
feele
such
things
as
we
and
our
friends
,
are
like
to
heare
,
see
,
and
feele
.
It
would
be
the
most
horrid
judgment
that
ever
was
against
a
nation
,
it
may
be
told
to
all
the
nations
of
the
world
,
God
gave
England
a
fair
opportunity
to
help
it self
,
to
be
a
most
happy
nation
,
but
they
had
no
hearts
,
they
were
blinded
,
their
hearts
were
taken
from
them
,
those
worthies
they
chose
,
who
ventured
themselves
for
them
,
they
basely
deserted
,
and
betrayed
,
they
have
also
vilely
betrayed
themselves
,
their
liberties
,
their
Religion
,
their
posterity
,
and
now
are
become
the
most
miserable
nation
,
the
most
fearful
spectacle
of
Gods
wrath
upon
the
face
of
the
earth
.
Wherefore
beloved
in
the
Lord
,
let
us
make
sure
of
Christ
,
who
is
our
hope
,
and
who
says
of
himselfe
that
he
is
the
door
,
as
indeed
hee
is
to
let
in
all
mercies
of
God
into
us
,
that
whatever
disappointment
we
have
of
our
hopes
here
,
yet
we
may
not
be
disappointed
of
our
last
hopes
,
though
it
should
prove
that
here
looking
for
light
,
behold
darknes
,
yet
we
looking
for
the
light
of
Gods
face
eternally
,
we
may
not
be
driven
out
to
everlasting
darknes
.
But
shall
I
end
thus
?
nay
the
close
of
all
shal
rather
be
the
close
of
the
31
Psal.
Be
of
good
courage
and
he
shal
strengthen
your
heart
,
all
ye
that
hope
in
the
Lord
hope
yet
that
God
will
make
the
valley
of
Achor
adoor
of
hope
unto
us
.
The
next
words
in
this
Scripture
are
words
of
joy
,
She
shall
sing
as
in
the
dayes
of
her
youth
.
Was
there
ever
a
time
wherein
shee
had
cause
to
sing
praise
to
God
?
there
are
times
coming
that
shall
be
as
joyfull
as
ever
yet
times
have
been
,
God
hath
mercy
for
his
people
,
he
hath
singing
times
for
them
.
The
Foureteenth
Lecture
.
HOSEA
2.
15.
—
And
she
shall
sing
there
as
in
the
dayes
of
her
youth
,
&
as
in
the
day
when
she
came
up
out
of
the
land
of
Egypt
.
YOu
have
heard
formerly
of
the
valley
of
Achor
,
that
God
gave
to
his
people
to
be
a
doore
of
hope
.
This
day
you
shall
heare
of
Gods
people
standing
singing
at
this
door
of
hope
.
Though
it
be
but
a
door
of
hope
,
yet
at
that
day
they
shall
there
sing
,
as
in
the
days
of
her
youth
,
when
they
came
up
out
of
the
land
of
Egypt
.
There
are
six
things
needfull
to
be
opened
for
the
meaning
of
Gods
mind
here
in
this
their
singing
at
the
door
of
hope
.
First
,
the
reading
of
the
words
are
to
be
cleared
.
2.
The
scope
is
to
be
shewed
.
3.
What
the
dayes
of
youth
that
are
here
spoken
of
are
,
is
to
be
opened
.
4.
What
was
the
song
that
they
did
then
sing
in
the
dayes
of
their
youth
,
is
to
be
declared
.
5.
What
cause
they
had
to
sing
in
this
the
day
of
their
youth
,
is
to
be
enquired
after
.
Lastly
,
how
this
is
applyable
to
repenting
Israel
,
and
what
time
this
prophesie
a●meth
at
,
likewise
is
to
be
manifested
.
For
the
first
,
they
shall
sing
as
in
the
dayes
of
their
youth
]
There
are
only
two
words
that
have
need
of
opening
.
First
,
the
word
translated
[
singing
.
]
Secondly
,
that
which
is
translated
comming
up
out
of
the
land
of
Aegypt
.
For
the
word
[
singing
]
the
Septuagint
have
it
thus
,
She
shall
be
●●mbled
;
A
strange
translation
you
will
say
;
She
shall
sing
!
I
find
divers
translate
the
word
so
[
she
shall
be
humbled
)
Cyril
,
Theodoret
,
and
he
caryeth
it
thus
,
that
she
shall
be
humbled
by
the
Assyrians
,
as
she
was
before
humbled
by
the
Egyp●ians
.
But
certainly
the
words
cannot
be
carryed
so
,
for
it
is
spoken
of
ascending
,
of
coming
up
out
of
the
land
of
Egypt
.
to
sing
.
The
Hebrews
divers
times
by
the
same
word
set
forth
contrary
things
;
As
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
both
to
blesse
and
to
curse
,
many
there
might
be
named
in
the
same
kind
.
This
word
likewise
that
is
translated
singing
,
signifieth
,
(
and
so
it
is
translated
by
some
)
Respondebit
,
she
shall
answer
,
and
I
finde
a
very
excellent
note
from
it
in
Cyril
,
and
some
others
:
Shee
shall
answer
as
in
the
dayes
of
her
youth
:
What
answer
did
shee
make
?
Thus
,
God
in
the
dayes
of
her
youth
,
when
she
came
out
of
Egypt
,
did
bring
her
to
his
Covenant
,
and
gave
his
land
to
her
,
as
Exod.
19.
5
,
6.
Now
therefore
(
saith
God
)
if
you
〈◊〉
obey
my
voyce
indeed
,
and
keepe
my
Covenant
,
then
ye
shall
be
a
peculiar
treasure
unto
me
above
all
people
;
(
A
sweet
promise
to
all
in
Covenant
with
God
,
that
they
shall
be
a
peculiar
treasure
unto
him
above
all
people
.
)
Now
vers.
8.
All
the
people
answered
to
gether
and
said
,
all
that
the
Lord
hath
spoken
we
will
doe
.
Thus
they
answered
him
in
the
days
of
their
youth
,
so
some
would
carry
it
,
they
should
answer
as
in
the
dayes
of
their
youth
,
when
they
came
up
out
of
the
land
of
Egypt
,
as
if
the
meaning
should
be
thus
;
whereas
God
in
the
dayes
of
their
youth
did
tell
them
,
that
if
they
woul●
keepe
his
Covenant
,
they
should
be
a
peculiar
treasure
unto
him
above
all
people
of
the
earth
,
they
all
with
one
consent
answered
,
All
that
the
Lord
hath
spoken
that
will
we
doe
.
So
saith
God
,
when
I
shall
againe
convert
them
to
my selfe
,
I
will
renew
my
Covenant
with
them
,
and
upon
the
declaration
of
my
Covenant
to
them
,
they
shall
freely
,
readily
,
and
wil●ingly
answer
,
Lord
we
accept
of
thy
Covenant
.
Thus
it
is
carryed
by
some
,
and
the
exposition
is
very
sweet
.
But
we
shall
joyne
both
the
significations
of
this
word
together
,
both
●●ing
,
and
to
answer
;
And
that
I
take
indeed
to
be
the
meaning
of
the
Spirit
of
God
,
they
shal
sing
by
way
of
answering
:
Thus
,
they
were
wont
to
sing
,
●lternis
choris
,
they
were
wont
in
their
joyfull
songs
to
answer
one
another
,
his
praecinentibus
aliis
succinentibus
,
some
singing
before
,
and
some
answering
.
So
that
it
was
not
a
bare
singing
,
but
a
singing
of
a
Canticum
dramaticum
,
or
such
a
kind
of
song
,
as
they
did
answer
one
another
in
their
singing
.
And
thus
(
saith
God
)
shall
be
the
melody
of
my
people
,
when
I
am
again
reconciled
to
them
upon
their
repentance
,
there
shall
be
mutuall
singing
,
one
singing
to
another
,
and
the
others
answering
in
a
joyfull
way
.
The
other
word
to
be
opened
,
is
that
which
is
translated
,
coming
up
out
of
the
land
of
Egypt
.
came
up
]
it
is
ascended
,
as
in
the
day
when
they
ascended
up
out
of
the
land
of
Egypt
.
And
wee
are
to
take
notice
of
the
manner
of
the
expression
,
because
it
will
afford
to
us
a
profitable
note
anon
.
They
ascended
out
of
the
land
of
Egypt
,
partly
because
Egypt
was
a
Countrey
that
lay
very
low
,
and
in
that
respect
they
may
be
said
to
ascend
.
But
that
is
not
the
chiefe
,
they
were
in
a
low
condition
,
they
were
in
a
state
of
bondage
,
and
in
that
regard
they
were
said
to
ascend
.
The
second
thing
to
be
shewed
is
the
scope
,
what
the
Spirit
of
God
aymeth
at
,
They
shall
sing
as
in
the
dayes
of
their
youth
,
when
they
ascended
out
of
the
land
of
Egypt
.
Read
it
so
,
and
It
is
a
further
expression
of
the
nuptiall
solemnity
that
there
should
be
between
God
and
his
people
,
in
the
time
of
their
reconciliation
(
for
so
I
have
told
you
formerly
,
that
God
goeth
along
in
this
second
part
of
the
Chapter
,
in
that
continued
Allegory
,
to
shew
his
bringing
of
his
people
to
him
in
a
way
of
marriage
,
in
a
betrothing
way
,
which
afterward
is
exprest
more
fully
;
and
all
the
way
God
expresseth
it
,
is
in
the
manner
of
Nuptiall
solemnities
:
)
As
if
he
should
say
,
Marriage
is
an
ordinance
I
have
appointed
for
mutuall
joy
and
delight
that
the
man
and
wife
should
have
one
in
the
other
,
so
I
will
bring
you
and
marry
you
to
my self
,
and
there
shall
be
a
great
deale
of
joy
that
I
will
have
in
you
,
and
you
shall
have
in
me
;
there
shall
be
the
singing
of
the
Epithilamium
,
the
Nuptiall
long
between
us
;
there
shall
be
a
time
of
abundance
of
rejoycing
between
us
,
when
I
shall
take
you
again
to
my selfe
.
Doe
you
think
with
your selves
,
when
was
the
greatest
time
of
joy
that
ever
you
had
in
your
lives
;
Know
I
will
bring
you
to
as
much
joy
as
ever
yet
you
had
.
Looke
what
mercy
you
had
when
you
came
out
of
the
land
of
Egypt
,
and
rejoyced
in
it
,
you
shall
hereafter
have
mercies
as
great
as
that
.
Did
I
then
appear
in
a
miraculous
way
to
you
?
I
will
do
so
again
.
Had
you
mercies
that
were
promised
long
before
,
and
rejoyced
in
them
?
you
shall
have
the
like
again
.
Had
you
mercies
that
you
a
long
time
prayed
for
before
?
you
shall
have
the
like
againe
.
Did
Moses
and
Miriam
goe
before
you
in
singing
,
and
you
followed
after
?
there
shall
be
the
like
time
again
,
when
both
Governours
and
people
shall
joyne
together
in
singing
and
praysing
the
name
of
the
Lord
.
This
is
the
scope
.
The
third
thing
is
,
what
is
meant
by
the
dayes
of
their
youth
?
The
dayes
of
their
youth
is
the
same
that
after
wards
is
exprest
,
and
the
day
when
they
came
up
out
of
the
land
of
Egypt
,
that
is
,
the
time
when
they
were
delivered
out
of
bondage
,
after
they
had
passed
through
the
Red-sea
,
and
had
seen
the
great
works
of
God
in
their
deliverance
,
then
was
the
day
of
their
youth
.
Jer.
2.
2.
I
will
remember
the
kindnesse
of
thy
youth
when
thou
followedst
me
in
the
wildernesse
.
The
time
that
this
people
were
delivered
from
Pharoah
,
and
saw
the
great
works
of
God
in
the
wildernesse
,
is
the
time
of
their
youth
,
in
the
time
of
their
bondage
;
they
did
not
outwardly
appear
to
be
the
Lords
;
but
when
God
manifested
himself
so
gloriously
in
their
deliverance
,
then
God
did
as
it
were
take
them
again
to
be
his
people
,
and
they
did
seem
as
it
were
then
to
be
born
againe
,
and
the
time
of
their
being
in
the
wildernesse
was
Gods
training
them
up
as
it
were
in
their
youth
.
For
a
people
that
are
under
bondage
can
scarce
be
said
to
be
born
,
they
are
but
as
the
Enbryo
at
least
in
the
womb
in
that
prison
.
They
cannot
be
said
to
be
a
people
when
they
are
under
bondage
,
at
least
they
are
not
a
living
people
.
Hence
Chap.
13.
of
this
Prophesie
,
when
they
were
in
bondage
under
Jeroboams
wicked
commands
,
the
Text
saith
,
vers.
1.
that
they
died
.
When
Ephraim
spake
,
trembling
,
in
Israel
he
exalted
himselfe
;
but
when
he
offended
in
Baal
,
hee
dyed
.
A
people
under
bondage
are
as
a
dead
people
;
before
they
have
their
liberty
,
they
are
to
be
accounted
as
not
born
;
and
if
they
lose
their
liberty
,
they
are
to
be
esteemed
as
if
they
lost
their
lives
.
But
here
a
question
ariseth
.
How
can
God
have
reference
to
this
time
,
and
tell
them
they
shall
sing
as
then
,
whereas
in
the
beginning
of
the
Chapter
we
find
that
when
God
threatneth
them
,
he
telleth
them
he
will
set
them
as
in
the
day
wherein
they
were
born
?
so
that
to
be
brought
to
the
same
condition
they
were
in
,
is
a
threatning
;
How
then
is
it
here
a
promise
?
The
answer
to
that
is
,
it
is
true
,
the
time
when
they
came
up
out
of
Egypt
was
indeed
a
time
of
much
mercy
,
but
they
were
in
great
straits
in
regard
of
externall
helps
,
as
a
succourlesse
,
helplesse
,
and
shiftlesse
people
,
when
therefore
God
threatneth
to
set
them
as
in
the
day
wherein
they
were
born
,
he
only
aymeth
at
that
,
that
is
,
to
bring
them
into
a
succourless
,
helplesse
,
and
shiftlesse
condition
in
regard
of
creature-helps
as
formerly
they
were
.
But
when
God
promises
mercy
,
and
telleth
them
he
will
bring
them
into
that
condition
they
were
in
their
youth
,
hee
doth
not
consider
of
their
succourlesse
&
shiftlesse
condition
,
but
rather
looks
at
all
the
mercie
they
had
in
their
deliverance
out
of
Egypt
.
As
it
is
a
great
affliction
for
a
people
to
be
brought
into
the
same
condition
that
once
they
were
in
,
that
is
,
to
have
all
the
sowr
&
bitter
without
any
of
the
sweet
,
so
it
is
a
great
priviledge
for
a
people
to
be
brought
into
a
former
condition
,
when
they
shall
have
all
the
sweet
without
the
sowr
,
when
God
shal
take
away
all
the
branne
,
&
give
them
only
the
flowr
,
strain
out
all
that
is
evil
,
&
give
them
all
that
is
good
,
that
is
a
comfortable
condition
;
but
when
God
shall
strain
out
what
is
good
,
and
give
them
what
is
evill
,
that
is
a
sad
condition
,
and
that
is
the
threatning
before
,
and
this
is
the
promise
now
.
The
fourth
thing
for
explication
is
,
what
the
song
was
that
they
did
then
sing
in
the
daies
of
their
youth
when
they
came
up
out
of
the
land
of
Egypt
.
That
song
of
theirs
you
shall
find
,
Exod.
15.
Then
sang
Moses
and
the
children
of
Israel
this
song
unto
the
Lord
,
&c.
And
afterwards
you
shall
reade
that
Miriam
and
all
the
women
sang
likewise
.
In
this
song
of
theirs
,
there
are
these
five
things
Observable
.
First
,
this
song
o
Moses
,
Exod.
15.
was
the
most
ancyent
,
the
first
song
that
ever
was
in
the
world
that
we
know
of
.
Orpheus
,
Musaeus
and
Linus
,
the
most
ancyent
of
the
Poets
were
500
,
yeares
after
this
time
.
Secondly
,
It
was
a
triumphing
song
;
Then
sang
Moses
and
the
children
of
Israel
,
the
Lord
hath
triumphed
gloriously
,
&c.
When
they
saw
Gods
judgements
upon
the
adversaries
,
then
they
sang
in
a
triumphing
way
.
But
you
will
say
,
how
could
they
sing
thus
when
they
saw
such
a
dreadfull
spectacle
before
their
eyes
?
What
,
sing
at
such
a
lamentable
object
,
when
the
Egyptians
were
so
miserably
destroyed
,
when
they
were
sprawling
up
and
down
in
the
water
,
and
it
is
like
they
heard
their
shriekings
,
their
dolefull
cryes
,
and
saw
their
bodyes
how
they
were
cast
upon
the
shore
;
And
then
shall
Moses
and
the
people
of
Israel
sing
?
O
cruell
hearted
people
that
should
sing
at
such
a
lamentable
object
as
this
!
What
,
to
triumph
over
their
adversaries
thus
fearfully
perishing
?
To
that
we
answer
.
We
must
not
be
more
pittifull
then
God
is
,
Psa.
58.
10.
The
righteous
shall
rejoyce
when
he
seeth
the
vengeance
,
he
shall
wash
his
feet
in
the
blood
of
the
wicked
.
But
you
will
say
,
this
is
austerity
,
they
are
cruell
hearted
people
that
shall
doe
so
.
Not
so
neither
.
Moses
was
the
meekest
man
that
ever
lived
upon
the
face
of
the
earth
,
the
lovingst
man
except
Christ
that
ever
was
;
yet
Moses
sang
thus
when
he
saw
the
Egyptians
destroyed
;
so
that
to
rejoyce
in
Gods
judgements
against
the
ungodly
,
may
stand
with
meeknesse
&
quietnesse
of
spirit
,
with
a
loving
and
sweet
disposition
as
Moses
had
.
It
is
true
,
we
ought
not
to
insult
over
wicked
men
in
way
of
revenge
,
in
respect
of
our selves
,
but
when
we
consider
the
righteous
judgments
of
God
upon
his
adversaries
,
we
may
be
swallowed
up
in
the
consideration
of
Gods
justice
,
and
rejoyce
in
it
;
But
so
,
as
not
altogether
to
be
without
some
pitty
and
commiseration
of
the
persons
perishing
:
As
Titus
Vespation
is
said
to
weep
,
when
he
saw
the
destruction
of
Jerusalem
,
though
his
enemies
.
But
there
is
a
time
comming
when
all
the
Saints
shall
be
so
swallowed
up
with
God
,
so
as
they
shall
rejoyce
in
the
destruction
,
yea
in
the
eternall
damnation
of
the
wicked
,
without
the
least
pitty
&
commiseration
of
them
;
they
shall
wholly
mind
God
and
his
glory
without
pitying
of
them
,
yea
though
they
were
the
fruit
of
their
own
bodies
,
and
came
out
of
their
owne
loyns
.
But
for
the
present
,
though
wee
are
to
rejoyce
and
triumph
in
the
works
of
God
and
his
judgements
upon
the
wicked
,
yet
with
some
mixture
of
pitty
and
compassion
towards
their
persons
.
And
mark
by
the
way
some
difference
between
Gods
affection
toward
his
people
,
and
toward
wicked
men
.
It
is
very
observable
,
that
when
Gods
people
come
to
be
in
an
afflicted
condition
,
if
there
shall
be
any
that
dare
to
be
so
wicked
as
to
rejoyce
in
that
,
God
will
avenge
himself
on
them
;
yea
if
they
doe
but
looke
upon
his
servants
that
are
in
affliction
with
any
kind
of
contentment
,
the
Lord
will
be
avenged
on
them
for
it
.
But
when
the
wicked
are
destroyed
,
God
doth
not
onely
give
us
leave
to
look
at
them
,
but
to
rejoyce
and
sing
praises
to
God
for
their
destruction
.
I
will
give
you
a
Text
for
this
,
Obad
,
verse
12.
Thou
shouldest
not
have
looked
on
the
day
of
thy
brother
,
neither
shouldest
thou
haeve
rejoyced
over
the
children
of
Iudah
in
the
day
of
their
destruction
.
Mark
,
God
hath
a
quarell
against
them
that
did
but
look
upon
the
day
of
their
brothers
distress
,
and
rejoyce
.
But
when
destruction
commeth
upon
the
enemies
of
God
,
then
the
people
of
God
may
look
,
and
rejoyce
,
and
triumph
.
Thirdly
,
It
is
a
song
most
excellent
,
in
regard
of
the
elegancy
of
the
expressions
,
and
variety
of
the
matter
.
For
verse
1.
He
hath
triumphed
gloriously
,
or
thus
,
He
is
become
gloriously
glorious
,
or
,
in
magnifying
himself
,
he
hath
magnified
himself
.
What
an
elegant
expression
is
here
,
He
is
magnifyed
above
the
magnificent
,
so
some
.
All
Gods
works
are
glorious
,
but
some
are
gloriously
glorious
;
and
so
is
this
work
of
God
towards
his
people
.
Rivet
hath
a
good
note
upon
this
:
The
greatest
glory
of
God
,
wherein
he
is
most
glorious
,
it
is
in
doing
good
to
his
own
people
;
so
(
saith
he
)
great
men
should
account
it
their
glory
not
in
spoising
others
,
especially
those
that
are
their
owne
,
but
in
doing
good
,
that
was
the
great
glory
of
God
wherein
he
was
gloriously
glorious
,
in
delivering
of
his
people
,
not
in
spoiling
them
.
In
Esay
,
14.
20.
there
is
threatned
a
dishonourable
buriall
to
the
King
of
Babylon
,
upon
this
ground
,
saith
the
Text
,
Thou
hast
destroyed
the
land
,
and
slaine
thy
people
:
Yea
he
threatneth
his
seed
,
The
seed
of
evill
doers
shall
never
be
renowned
,
because
he
had
destroyed
his
land
,
and
spoiled
and
slaine
his
people
,
his
owne
people
.
Againe
,
the
elegancy
of
this
song
is
in
those
expressions
that
are
in
the
abstract
;
He
is
Fortitudo
mea
,
and
Laus
mea
,
and
Salus
mea
:
Hee
is
my
strength
,
and
my
praise
,
and
my
salvation
,
all
in
the
abstract
.
So
in
that
elegant
Epiphonema
,
or
patheticall
eruption
of
spirit
,
which
though
it
should
have
beene
in
the
close
as
comprehending
all
the
rest
,
yet
he
breakes
forth
in
the
midst
of
the
song
,
verse
11.
Who
is
like
unto
thee
,
O
Lord
?
glorious
in
holinesse
,
fearfull
in
praises
,
doing
wonders
.
In
many
other
particulars
,
we
might
shew
abundance
of
elegancy
in
this
song
.
Fourthly
,
it
is
not
onely
narrative
of
what
was
,
but
propheticall
of
what
is
to
come
.
A
Propheticall
song
,
The
Dukes
of
Edom
shall
be
amazed
,
the
mighty
men
of
Moab
trembling
,
&c.
ver.
15.
Fiftly
,
it
is
typicall
,
that
is
,
a
song
that
doth
typifie
out
the
rejoycing
of
Gods
people
in
after
time
,
when
the
Saints
shall
overcome
Antichrist
,
then
the
song
of
Moses
shall
be
sung
over
again
:
That
is
a
very
observable
place
,
Rev.
15.
2.
3.
of
those
that
overcome
the
beast
,
the
Text
saith
,
They
sung
the
song
of
Moses
,
that
is
,
they
sung
that
song
,
which
this
of
Moses
was
but
a
type
of
.
Sixtly
,
according
to
some
,
this
song
was
a
miraculous
song
,
so
Augustine
hath
it
in
his
Tractate
,
De
mirabilibus
Scripturae
,
a
miracle
worthy
of
admiration
without
measure
.
Wherein
did
he
think
the
Miracle
of
this
song
to
be
?
In
this
,
I
note
it
the
rather
for
this
,
because
here
by
we
may
see
that
singing
is
an
Ordinance
in
the
Church
of
God
,
not
onely
in
the
time
of
the
Law
,
but
in
the
time
of
the
Gospel
,
for
this
place
,
She
shall
sing
as
in
the
dayes
of
her
youth
,
is
spoken
of
the
time
of
the
Gospel
,
Therefore
not
onely
when
one
man
hath
an
extraordinary
gift
,
(
as
the
Scripture
speakes
,
if
any
one
hath
a
Psalme
,
an
extraordinary
gift
in
the
Congregation
of
making
a
Psalme
)
that
he
should
sing
,
but
it
is
an
Ordinance
to
joyne
with
others
who
have
the
gift
of
making
a
Psalme
;
so
were
the
people
to
doe
here
.
The
fifth
thing
to
be
enquired
after
is
,
the
reason
of
their
singing
,
what
cause
they
had
thus
to
sing
in
the
dayes
of
their
youth
.
The
reason
was
because
of
their
great
deliverance
they
had
from
Egypt
,
and
therein
indeed
are
many
things
considerable
,
that
will
afford
unto
us
many
excellent
observations
.
First
,
then
they
sang
because
of
their
freedome
from
outward
bondage
.
Bondage
hath
three
things
in
it
.
1.
When
any
one
is
under
the
power
of
another
,
under
any
Law
without
his
consent
given
,
either
explicite
or
implicite
.
2.
When
he
serveth
another
without
any
respect
to
his
own
good
;
only
ayming
at
the
satisfying
of
the
will
of
him
whom
he
doth
serve
.
3.
When
he
is
forced
to
doe
what
he
doth
with
rigour
.
Here
you
may
see
the
difference
between
a
free
subject
,
Indeed
in
our
service
to
men
,
we
are
to
ayme
at
God
,
and
in
the
condition
God
hath
put
us
,
to
seek
to
glorifie
him
,
more
then
to
provide
for
our selves
;
but
so
far
as
our
service
hath
regard
to
man
only
,
and
looks
no
further
then
him
,
we
are
not
bound
to
serve
him
,
further
then
with
respect
to
our selves
and
the
good
of
others
.
Wherefore
subjects
may
know
that
they
are
not
made
meerly
for
the
will
of
those
that
are
above
them
,
they
indeed
serve
them
,
but
they
serve
them
for
the
good
they
expect
from
them
.
The
third
is
to
serve
out
of
love
,
and
not
to
have
only
rigorous
Lawes
to
force
them
to
such
service
.
Now
the
people
of
Israel
were
under
bondage
in
all
these
three
respects
.
First
,
they
were
forced
to
serve
without
any
consent
at
all
.
Secondly
,
they
that
did
governe
them
,
did
not
at
all
ayme
at
their
good
;
It
is
no
matter
for
them
,
let
them
perish
as
dogs
,
we
will
have
our
worke
done
,
and
well
done
too
.
When
men
shall
governe
so
as
they
care
not
what
become
of
thousands
of
others
,
so
they
have
their
wills
satisfied
,
this
is
to
make
free
subjects
bondslaves
.
And
thirdly
,
all
was
done
out
of
rigour
,
they
forced
from
the
people
what
they
did
,
as
for
their
love
they
cared
not
for
that
.
Wherefore
when
they
were
freed
from
these
three
things
,
they
sung
,
and
they
had
cause
so
to
doe
.
Secondly
they
sung
when
they
came
out
of
the
land
of
Egypt
,
because
they
were
not
only
in
bondage
in
Egypt
,
but
in
bondage
under
such
a
King
as
they
were
.
For
,
consider
who
it
was
they
were
in
bondage
unto
,
and
then
to
be
delivered
from
such
a
one
,
you
will
see
a
great
deale
of
cause
of
singing
.
First
,
They
were
bondslaves
to
a
King
of
another
Nation
.
Sometimes
Country
and
kindred
sake
moves
compassion
,
but
being
they
are
another
people
,
to
whom
I
have
no
relation
,
but
only
to
serve
my
own
turn
of
them
,
it
is
no
matter
what
becomes
of
them
;
let
become
of
them
what
will
,
I
will
have
my
will
satisfied
.
Secondly
,
They
were
bondslaves
to
a
King
that
ruled
by
an
arbitrary
government
,
there
was
but
only
his
will
for
the
Law
,
he
would
impose
what
work
and
taskes
he
pleased
,
how
many
bricks
they
should
make
,
and
when
he
pleased
take
away
their
straw
,
and
yet
tye
them
to
the
making
of
so
many
.
He
governed
them
not
by
Law
,
but
by
Will
.
Thirdly
,
They
were
in
bondage
under
a
cruell
King
,
for
the
King
of
Egypt
in
the
Scripture
is
called
a
Dragon
,
for
his
cruelty
,
Ezek.
23.
3.
I
am
against
thee
Pharaoh
,
King
of
Egypt
,
the
great
Dragon
.
Fourthly
,
They
were
in
bondage
to
a
King
that
was
an
unnaturall
King
;
unnaturall
in
this
,
that
whereas
the
predecessors
of
the
Israelites
had
saved
Egypt
from
perishing
,
saved
the
King
and
his
family
from
destruction
;
yet
now
,
without
any
regard
to
what
was
done
in
former
times
by
their
predecessors
,
having
this
power
over
them
,
he
oppresses
them
in
such
an
unnaturall
way
,
so
as
not
to
care
what
becomes
of
them
.
Fiftly
,
they
were
in
bondage
under
a
King
that
extreamly
hated
them
,
&
that
is
a
sad
thing
.
The
text
saith
,
Gen
,
43.
32.
The
Egyptians
might
not
eat
bread
with
the
Hebrews
,
for
that
is
abomination
to
to
the
Egyptians
.
Sixtly
,
They
were
in
bondage
under
a
wilfull
King
,
under
one
who
was
extreamly
set
upon
his
will
;
we
scarce
read
of
any
one
that
ever
was
so
set
upon
his
will
as
this
King
was
,
therefore
they
expresse
this
in
their
song
which
they
sung
when
they
came
out
of
Egypt
.
Exod.
15.
9.
blessing
God
that
they
were
delivered
from
such
a
wilfull
Prince
as
he
was
.
In
the
9.
ver.
four
times
he
saith
[
I
will
]
I
will
pursue
,
I
will
overtake
,
I
will
divide
the
spoile
,
I
will
draw
my
sword
,
and
the
5.
time
,
my
lust
shall
be
satisfied
upon
them
,
but
of
this
before
,
to
be
slaves
to
such
a
one
,
so
wilfull
,
was
a
very
hard
condition
,
the
like
wilfulnesse
hath
beene
already
noted
of
the
King
of
Babylon
,
and
none
the
like
to
these
two
;
the
Text
speakes
from
their
deliverance
in
part
from
under
the
King
of
Babylon
also
,
as
if
he
should
say
,
you
did
sing
when
you
came
up
out
of
Egypt
merrily
,
and
joyfully
,
because
you
were
delivered
from
such
a
cruell
wilfull
King
,
you
shall
sing
so
again
,
for
you
shall
be
delivered
again
from
as
cruell
and
wilfull
a
King
as
he
was
;
for
though
not
all
the
ten
Tribes
came
back
,
yet
it
was
in
part
fulfilled
by
many
of
them
.
Lastly
,
They
were
in
bondage
under
a
suspicious
and
jealous
King
,
lest
they
should
grow
to
a
head
,
and
so
rise
against
him
,
one
that
thought
he
could
not
confide
in
them
.
It
is
a
sad
thing
when
there
are
such
suspitions
between
King
and
people
,
or
people
and
King
,
that
they
cannot
tell
how
to
confide
and
trust
one
in
another
.
Well
might
they
sing
therefore
in
the
dayes
of
their
youth
,
when
they
came
up
out
of
the
land
of
Egypt
.
Thirdly
,
They
sang
when
they
came
up
out
of
the
land
of
Egypt
,
because
they
were
freed
from
what
hindered
them
in
the
exercise
of
Religion
.
Hence
Moses
told
Pharaoh
,
that
they
must
goe
three
dayes
journey
in
the
wildernesse
to
sacrifice
unto
the
Lord
their
God
;
they
could
not
sacrifie
in
Egypt
,
therefore
when
they
got
freedome
to
sacrifice
to
God
,
this
being
a
great
mercy
they
sang
praises
.
Fourthly
,
They
sang
,
because
their
deliverance
out
of
Egypt
was
wrought
with
a
mighty
hand
.
The
Lord
hath
triumphed
gloriously
,
hath
been
gloriously
glorious
;
so
the
words
are
.
And
ver.
6.
&
7.
marke
what
the
Text
saith
,
Thy
right
hand
,
O
Lord
,
is
become
glorious
in
power
.
The
hand
of
God
is
God
,
strength
,
but
the
hand
of
God
in
power
is
a
greater
expression
.
Thirdly
,
Gods
right
hand
in
power
.
Fourthly
,
the
right
hand
of
God
is
glorious
in
power
,
this
is
a
mighty
expression
,
surely
great
was
the
work
of
God
in
their
deliverance
.
Yea
and
further
,
ver.
16.
it
is
said
,
by
the
greatnesse
of
his
arme
,
not
onely
Gods
hand
,
but
his
arme
,
and
the
greatres
of
his
arme
was
in
this
work
.
And
ver.
7.
In
the
greatnesse
of
thine
excellency
,
Mulititudine
celsitudinis
excellentiae
,
superbiae
elationis
,
in
the
greatness
of
thine
excellency
,
in
the
multitude
of
thy
height
,
of
thy
elation
of
the
lifting
up
of
thy self
in
a
kind
of
pride
,
(
for
the
word
that
is
translated
excellency
there
signifies
pride
too
.
)
Now
God
did
this
in
the
multitude
of
his
excellency
,
that
is
,
he
did
such
a
work
toward
his
people
,
as
had
a
multitude
of
glorious
works
in
it
,
which
if
you
could
analyse
,
anatomize
,
you
should
find
a
multitude
of
glorious
excellencies
in
it
.
Well
might
they
sing
,
when
God
did
manifest
himself
thus
.
All
these
will
afford
us
excellent
and
sweet
observations
by
and
by
.
Further
,
they
sang
when
they
came
up
out
of
the
land
of
Egypt
,
because
this
mercy
was
the
fulfilling
of
a
promise
made
long
before
.
Therefore
the
Scripture
telleth
us
,
That
at
the
end
of
430.
years
,
even
the
selfe
same
day
,
the
hoasts
of
the
Lord
went
out
of
the
land
of
Egypt
;
which
hath
reference
to
a
promise
,
and
sheweth
us
that
God
kept
his
word
to
a
very
day
.
Hence
in
vers.
2.
of
that
15.
of
Exod.
He
is
my
God
,
I
will
prepare
him
an
habitation
,
my
fathers
God
,
and
I
will
exalt
him
;
As
if
hee
should
have
said
,
O
Lord
thou
didst
make
promises
to
our
forefathers
,
now
thou
hast
fulfilled
those
promises
,
thou
art
our
God
,
and
our
Fathers
God
.
This
made
them
sing
so
merrily
.
6.
It
was
a
mercy
that
was
got
by
much
prayer
,
for
Exo.
3.
7.
it
is
said
,
they
cryed
unto
God
by
reason
of
their
afflictions
,
there
were
many
cries
sent
up
to
God
before
their
deliverance
,
and
now
being
delivered
,
this
made
them
sing
.
7.
It
was
a
mercy
that
came
after
a
sore
and
long
bondage
.
Lastly
,
It
was
a
mercy
that
they
had
in
order
to
that
great
mercy
of
leading
them
into
Canaan
,
therefore
this
they
mention
as
the
especiall
cause
of
the
joy
of
their
hearts
in
the
13.
vers
.
Thou
hast
guided
thy
people
in
thy
strength
to
thy
holy
habitation
,
and
ver.
17.
thou
shalt
bring
them
in
,
and
plant
them
in
the
mountaine
of
thine
inheritance
.
The
holy
Ghost
speaks
here
as
if
the
thing
were
done
already
,
as
if
he
should
say
thus
,
O
Lord
thou
hast
indeed
granted
unto
us
a
great
mercy
in
delivering
us
out
of
Egypt
,
but
herein
we
prize
thy
mercie
that
it
is
in
order
to
the
bringing
us
to
thy
habitation
,
and
it
will
bring
us
at
length
to
the
mountain
of
thy
holinesse
;
it
is
not
so
much
that
were
are
delivered
from
bondage
,
as
that
wee
expect
to
bee
brought
to
thy
holy
habitation
.
Now
saith
the
Lord
,
you
shall
sing
as
you
did
then
,
look
what
causes
you
had
then
to
sing
,
you
shall
have
the
same
causes
to
sing
again
,
when
I
am
reconciled
to
you
.
The
last
thing
for
the
explication
is
,
when
this
was
fulfilled
,
or
to
what
time
this
is
to
be
referred
.
There
are
four
times
that
this
prophesie
aims
at
,
and
refers
unto
.
First
,
It
began
in
some
degree
to
be
fulfilled
at
their
returne
out
of
their
captivity
from
Babylon
,
though
it
is
true
few
of
the
ten
tribes
returned
,
yet
it
is
clear
in
Scripture
that
many
of
them
did
then
return
,
and
had
the
beginning
of
this
mercy
,
and
there
was
joy
and
singing
.
Isa.
12.
the
whole
chap.
is
a
song
blessing
God
for
their
return
from
the
captivity
,
Jehovah
is
my
strength
,
and
my
song
,
he
also
is
become
my
salvation
,
&c.
2.
This
prophecie
aims
at
spiritual
Israel
;
so
in
Rom.
9.
it
is
applied
to
the
calling
of
Jew
&
Gentile
together
;
when
the
Gospel
was
first
preached
,
Jewes
and
Gentiles
being
called
home
,
became
the
spiritual
Israel
of
God
,
then
there
was
singing
,
Rom.
15.
20.
Again
he
saith
,
rejoyce
ye
Gentiles
with
his
people
.
The
third
time
that
it
refers
unto
,
is
the
delivery
of
Gods
people
from
under
the
tiranny
of
Antichrist
,
typified
by
the
tiranay
of
the
Egyptians
:
for
that
,
the
former
place
is
very
full
,
Rev.
15.
2.
there
you
shall
observe
,
Those
that
had
gotten
the
victory
over
the
beast
,
and
over
his
image
,
and
over
his
marke
,
and
over
the
number
of
his
name
,
stood
upon
a
sea
of
glass
mingled
with
fire
,
having
the
harps
of
God
in
their
hands
,
and
they
sang
the
song
of
Moses
,
&
the
song
of
the
Lamb
,
saying
,
Great
&
marvellous
are
thy
works
Lord
God
almighty
,
just
and
true
are
thy
ways
thou
King
of
Saints
,
&c.
In
this
song
,
which
I
make
no
question
but
this
Scripture
hath
reference
unto
,
there
are
divers
things
observable
.
To
take
them
up
briefly
by
the
way
.
1.
That
they
that
sung
were
those
that
had
gotten
victory
over
the
beast
,
over
his
image
,
and
over
his
mark
;
that
is
a
full
victory
,
not
only
abominating
Antichrist
himself
,
but
any
image
,
any
character
of
him
,
any
thing
whereby
they
might
seem
to
allow
of
him
,
to
be
owned
by
him
.
2.
They
stood
upon
a
sea
of
glasse
mingled
with
fire
.
The
sea
of
glasse
,
I
find
interpreted
,
Christian
doctrine
,
so
called
,
for
the
clearness
of
it
,
though
not
so
clear
as
afterward
it
should
be
,
for
there
is
some
darknes
even
in
glass
,
but
clear
in
comparison
of
what
it
was
before
;
for
2
K.
25.
13.
The
sea
was
of
brasse
,
which
is
far
thicker
and
darker
.
But
there
was
fire
mingled
with
this
sea
of
glass
,
that
is
,
though
they
had
a
clearer
doctrine
then
before
,
yet
there
were
many
contentions
in
the
Church
through
many
different
opinions
,
and
much
division
there
was
even
amongst
the
godly
.
It
was
a
sadde
condition
indeed
,
yet
it
is
ordinary
,
especially
when
Doctrines
come
to
be
first
cleared
,
to
have
great
contentions
grow
in
the
Church
among
godly
men
.
It
is
no
wonder
though
good
men
should
be
of
different
opinions
,
yea
and
have
some
heat
of
spirit
one
against
another
,
when
the
light
first
breaks
forth
.
When
men
are
in
the
dark
they
sit
together
,
and
walk
not
at
such
a
distance
;
but
when
light
comes
,
it
cannot
be
expected
but
there
will
be
differences
.
But
yet
mark
,
the
godly
then
,
they
did
not
reject
the
doctrine
,
because
there
was
fire
mingled
with
it
,
because
there
was
heate
of
contention
,
but
the
Text
saith
,
they
were
there
with
their
harps
in
their
hands
,
they
were
professing
this
doctrine
and
rejoycing
that
ever
they
lived
to
that
time
,
to
have
the
Gospel
so
clearly
revealed
unto
them
.
And
they
sang
the
song
of
Moses
,
and
not
only
of
Moses
,
but
the
song
of
the
Lamb
too
.
What
was
that
?
First
,
great
and
marvellous
are
thy
works
,
in
that
we
see
we
are
delivered
from
Antichristian
bondage
,
as
the
people
of
Israel
were
delivered
from
Egyptian
bondage
with
a
mighty
hand
of
thine
;
Oh
it
is
a
marvellous
worke
of
God
that
wee
are
thus
at
liberty
.
Therefore
know
this
,
that
whensoever
the
Church
shall
be
delivered
from
Antichristian
bondage
,
it
shall
be
a
marvellous
work
of
God
,
therefore
we
may
not
be
discouraged
,
because
wee
meet
with
some
difficulties
by
the
way
,
for
wee
shal
never
be
delivered
,
but
so
as
it
shal
appear
to
be
a
wonder
;
if
we
should
be
delivered
without
difficulties
,
we
should
not
see
the
marvellousness
of
the
worke
.
Further
,
Iust
and
true
are
thy
wayes
.
God
in
that
deliverance
will
shew
the
fulfilling
of
all
his
promises
,
and
he
will
fully
satisfie
the
hearts
of
his
people
,
who
have
been
a
long
time
seeking
him
,
and
suffering
for
him
.
Whereas
the
adversaries
,
because
God
did
forbear
a
while
in
his
patience
and
let
them
prosper
,
thought
there
was
no
God
in
heaven
that
looked
upon
them
,
they
scorned
at
the
fastings
,
and
prayers
,
and
faith
of
the
Saints
;
But
though
the
hearts
of
the
Saints
were
ready
to
faile
,
yet
at
last
they
shall
say
,
Iust
&
true
are
thy
wayes
,
Lord
we
now
see
all
thy
good
word
fulfilled
,
all
thy
promises
made
good
;
now
we
see
it
is
not
in
vaine
to
seek
thee
,
it
is
not
in
vain
to
wait
upon
thee
,
for
just
and
true
are
thy
wayes
.
O
thou
King
of
Saints
.
God
will
appear
then
to
be
a
King
of
Saints
.
He
is
indeed
the
King
of
the
world
now
,
and
the
King
of
his
Saints
,
but
he
doth
not
appear
so
clearly
,
the
kingdome
of
Jesus
Christ
as
King
of
Saints
hath
been
much
darkned
in
the
world
;
We
have
some
what
indeed
of
the
Priestly
and
Propheticall
office
of
Christ
made
known
to
us
,
but
very
little
of
his
kingly
office
;
but
when
God
shall
fully
deliver
his
people
,
then
they
shall
magnifie
Jesus
Christ
as
the
king
of
Saints
in
an
especiall
manner
.
Lastly
,
they
shall
say
,
Who
will
not
feare
thee
thou
King
of
Nations
?
As
if
they
should
say
,
wee
see
now
it
is
good
to
feare
God
,
wee
see
now
God
hath
made
a
difference
between
him
that
feareth
him
,
and
him
that
feareth
him
not
.
The
Angel
that
John
saw
,
Apoc.
14.
6
,
7.
Flying
in
heaven
,
having
the
everlasting
Gospel
to
preach
,
cryes
with
a
loud
voyce
,
Feare
God
,
and
give
glory
to
him
;
The
feare
of
God
will
be
mighty
upon
the
hearts
of
the
Saints
in
those
times
.
This
shall
be
the
song
of
Moses
that
this
Scripture
aymeth
at
,
they
shall
thus
sing
as
they
did
in
the
dayes
of
their
youth
,
when
they
came
up
out
of
the
land
of
Egypt
,
yea
and
the
truth
is
,
their
song
shall
be
much
more
glorious
.
The
last
time
this
prophesie
aymeth
at
,
Everlasting
joy
shall
be
upon
their
heads
,
they
shall
obtain
gladnesse
and
joy
,
and
all
sorrow
and
mourning
shall
flee
away
.
They
shall
so
sing
,
as
never
mourn
more
in
this
world
,
in
regard
of
any
malice
and
rage
of
their
adversaries
.
This
was
not
fulfilled
at
their
return
out
of
the
Babylonish
captivity
,
therefore
there
is
yet
a
time
for
the
fulfilling
of
it
,
and
the
Scripture
is
clear
about
the
fulfilling
it
,
even
in
this
world
;
that
place
Rev.
21.
4.
is
a
repetition
of
that
prophecy
,
he
saith
there
,
God
shall
wipe
away
all
teares
from
their
eyes
,
and
there
shall
be
no
more
sorrow
nor
crying
.
When
Jews
and
Gentiles
shall
joyne
together
,
then
they
shall
siug
indeed
to
purpose
,
as
they
did
in
the
dayes
of
their
youth
,
when
they
came
up
out
of
the
land
of
Egypt
.
First
,
it
is
a
great
mercy
for
people
to
be
delivered
from
outward
bondage
.
First
,
Secondly
,
Though
Pharaoh
layed
heavy
taskes
and
burthens
upon
them
,
yet
he
did
not
kill
them
,
indeed
at
length
they
killed
their
first
borne
,
but
the
people
of
Israel
themselves
might
have
their
lives
still
,
though
with
hardship
.
But
Antichrist
thirsts
for
blood
;
Papists
are
bloody
men
.
Thirdly
,
It
was
the
affliction
of
Gods
people
to
be
in
bondage
in
Egypt
,
but
it
was
not
their
sin
:
But
to
be
in
bondage
under
Antichrist
,
is
not
onely
an
affliction
,
but
it
is
sin
,
and
that
of
a
high
nature
too
.
4.
Though
they
were
under
Egyptian
bondage
,
yet
they
were
delivered
from
Egyptian
plagues
;
but
those
that
are
under
Antichristian
bondage
,
shall
come
under
Antichristian
plagues
.
Come
out
of
her
my
people
,
lest
you
be
partaker
of
her
plagues
.
You
must
not
think
to
escape
so
as
they
escaped
out
of
Egypt
;
if
you
stay
in
that
bondage
,
you
will
be
involved
in
their
plagues
.
With
what
an
eye
therefore
should
we
look
upon
those
who
would
bring
us
into
this
bondage
againe
,
when
God
hath
begun
to
give
us
a
little
reviving
?
Jer.
37.
20.
O
my
Lord
the
King
(
saith
Jeremy
)
let
my
supplication
,
I
pray
thee
be
accepted
before
thee
,
that
thou
cause
me
not
to
returne
to
the
house
of
Ionathan
the
Scribe
,
lest
I
die
there
.
So
let
us
ery
to
the
King
of
heaven
and
earth
,
O
Lord
our
King
,
let
our
supplication
be
accepted
before
thee
,
since
wee
are
begun
to
be
delivered
from
that
bondage
,
doe
not
cause
us
to
returne
to
that
house
againe
.
Esay
,
35.
10.
The
ra●somed
of
the
Lord
shall
returne
and
come
to
Zion
with
songs
and
everlasting
joy
upon
their
heads
.
And
Esay
44.
23.
Sing
Oye
heavens
,
for
the
Lord
hath
d●ne
it
;
s●out
yee
lower
parts
of
the
earth
,
break
forth
into
singing
ye
mountains
,
We
being
justified
by
faith
having
peace
with
God
,
saith
the
Apostle
,
we
not
only
rejoyce
in
hope
of
glory
,
but
we
even
rejoyce
and
boast
in
tribulation
:
Having
peace
with
God
,
though
war
withall
the
world
,
we
rejoyce
.
Thirdly
,
When
that
day
shall
come
that
God
shall
stirr
up
the
hearts
of
Magistrates
and
great
ones
,
that
there
shall
be
singing
Hallelujahs
to
him
that
sitteth
upon
the
throne
,
and
the
Lamb
for
evermore
;
and
when
God
shall
generally
move
the
hearts
of
the
people
,
that
they
shall
answer
one
another
in
their
singing
,
and
so
joyne
in
a
sweet
melody
;
this
will
be
a
blessed
time
indeed
.
Now
perhaps
in
one
place
there
is
singing
,
and
blessing
God
for
what
is
done
,
in
another
place
there
is
cursing
,
and
cursing
those
that
do
sing
.
Some
mens
hearts
are
rejoycing
in
the
great
things
God
doth
,
other
mens
hearts
fret
and
rage
when
they
heare
of
the
great
works
of
the
Lord
,
this
makes
no
melody
in
heaven
.
Perhaps
now
in
the
family
the
Husband
singeth
,
and
the
wife
frets
;
perhaps
the
wife
singeth
,
and
the
malignant
husband
is
inraged
;
the
servant
rejoyceth
,
and
the
master
chafeth
;
the
children
sing
,
and
the
parents
vex
;
this
is
harsh
musique
.
This
is
our
condition
at
this
day
;
there
are
better
times
coming
,
when
Moses
,
Aaron
,
and
Miriam
,
and
all
the
people
shall
joyn
in
singing
praise
to
our
God
.
4.
Thankfulnesse
to
God
,
5.
They
shall
sing
there
.
There
,
where
?
at
the
door
of
hope
in
the
valley
of
Achor
.
You
may
remember
in
the
opening
of
that
valley
of
Achor
,
I
gave
you
what
might
be
understood
by
it
according
to
the
most
,
that
is
,
that
God
would
make
the
greatest
trouble
and
affliction
of
his
Church
to
be
a
door
of
hope
,
to
bring
mercy
to
them
:
And
if
you
take
it
in
that
sense
,
here
rises
an
excellent
observation
.
When
God
brings
into
straits
,
Isa.
35.
6
,
7.
For
in
the
wildernesse
shall
waters
breake
out
,
and
streams
in
the
desart
,
and
the
pa●ched
ground
shall
become
a
poole
,
and
the
thirsty
land
springs
of
water
.
Those
things
that
seem
to
goe
most
contrary
to
you
,
I
will
work
good
unto
you
out
of
them
,
saith
God
.
Well
,
what
is
the
fruit
of
this
?
This
is
set
as
the
reason
of
the
words
immediately
before
,
Then
shall
the
lame
man
leap
as
an
Hart
,
and
the
tongue
of
the
dumb
sing
.
Because
the
Lord
shall
make
the
parched
ground
become
a
poole
,
and
the
thirsty
land
springs
of
water
,
this
shall
make
the
lame
to
leap
as
an
Hart
,
&
the
tongue
of
the
dumb
to
sing
.
Though
our
tongues
be
dumb
,
yet
it
should
make
us
sing
when
we
see
God
working
good
out
of
contraries
,
when
wee
see
things
that
of
themselves
tend
to
our
ruin
,
and
would
bring
us
to
misery
,
that
are
as
the
valley
of
Achor
,
yet
God
working
good
out
of
them
;
if
wee
have
the
hearts
of
men
in
us
,
much
more
the
hearts
of
Christians
,
though
we
were
dumb
before
,
this
should
make
us
sing
.
Yea
all
this
is
brought
in
as
an
argument
to
strengthen
the
weak
hands
,
and
the
feeble
knees
,
and
as
a
reason
why
those
that
have
weake
hearts
should
not
feare
,
because
God
workes
good
out
of
that
which
seemeth
the
greatest
evill
;
vers.
4.
Say
to
them
that
are
of
a
fearefull
heart
,
be
strong
,
feare
not
,
and
then
followeth
this
in
the
6.
verse
.
Are
we
in
the
valley
of
Achor
,
Isa.
49.
13.
Sing
O
heavens
(
saith
the
Text
there
)
he
joyfull
O
earth
,
breake
forth
into
singing
O
mountaines
,
for
God
hath
comforted
his
people
,
and
will
have
mercy
upon
his
afflicted
;
But
mark
now
the
next
words
,
But
Zion
said
,
the
Lord
hath
forsaken
me
,
&
my
God
hath
forgotten
mee
.
At
that
very
time
,
when
the
Lord
was
calling
for
singing
,
even
then
they
were
concluding
of
rejecting
.
Take
we
heed
this
be
not
our
condition
.
But
take
the
words
as
then
I
told
you
as
I
conceived
them
to
be
the
meaning
of
the
spirit
of
God
,
that
this
valley
of
Achor
was
some
speciall
mercy
that
God
gave
at
first
as
a
door
of
hope
to
further
mercies
he
would
give
afterward
,
and
there
they
shall
sing
.
Then
the
observation
is
,
When
the
Lord
is
beginning
with
his
Saints
in
the
ways
of
mercy
,
Psal.
119.
130.
The
entrance
into
thy
word
giveth
light
,
so
the
entrance
of
Gods
works
of
mercy
giveth
light
.
Psal.
138.
5.
Yea
they
shall
sing
in
the
wayes
of
the
Lord
,
for
great
is
the
glory
of
the
Lord
.
In
the
ways
of
the
Lord
they
shall
sing
,
though
God
be
but
in
the
wayes
of
his
mercy
,
and
they
have
not
what
they
would
have
,
yet
they
shall
sing
.
This
is
certainly
one
great
reason
why
our
doore
of
hope
is
not
yet
opened
to
us
as
we
desire
,
or
at
least
that
we
have
not
that
entrance
that
we
would
have
at
that
door
,
because
we
stand
murmuring
;
yea
we
stand
quarrelling
one
with
another
at
the
doore
,
whereas
God
expects
that
we
should
stand
singing
and
praising
his
name
there
.
Though
wee
have
not
what
wee
desire
,
yet
let
us
blesse
God
that
ever
we
lived
to
this
day
,
to
see
so
much
of
God
as
we
have
done
,
though
we
should
never
see
more
,
though
the
mercy
we
look
for
should
be
reserved
for
the
generation
that
shall
follow
,
yet
we
have
cause
to
blesse
God
while
we
live
,
that
we
have
seene
and
do
see
so
much
of
God
as
we
have
done
&
daily
do
.
Ier.
31.
12.
They
shall
come
and
sing
in
the
height
of
Zion
they
shall
flow
to
the
bountifulnesse
of
the
Lord
.
If
there
be
any
one
with
whom
God
is
dealing
in
a
way
of
mercy
,
though
you
can
see
but
a
little
light
thorough
the
key-hole
,
yet
you
should
sing
there
.
There
are
many
poor
souls
,
with
whom
God
is
beginning
in
very
gracious
ways
,
yet
because
they
have
not
their
minds
inlightned
,
their
hearts
humbled
as
they
desire
,
power
over
corruptions
,
abilities
to
performe
duties
as
they
expect
,
they
are
presently
ready
to
conclude
against
themselves
,
surely
the
Lord
will
not
have
mercy
,
we
are
rejected
.
They
think
they
have
nothing
,
because
they
have
not
what
they
would
.
O
unthankfull
heart
!
This
is
the
very
thing
that
keepeth
thee
under
bondage
,
because
when
the
Lord
is
setting
open
a
door
of
hope
unto
thee
,
thou
wilt
not
take
notice
of
it
,
but
art
presently
murmuring
and
repining
,
because
thou
hast
not
all
that
thou
wouldest
.
Wouldest
thou
enter
in
at
this
door
,
and
have
God
perfect
the
mercy
he
hath
begun
?
take
notice
of
the
beginnings
,
and
blesse
God
for
what
thou
hast
.
This
would
be
an
observation
of
marveylous
use
to
many
a
drooping
soul
,
if
they
would
learne
by
this
dayes
coming
hither
,
to
sing
hereafter
at
the
doore
of
hope
.
Yet
further
,
They
shall
sing
there
as
in
the
dayes
of
their
youth
.
It
is
the
condition
of
Gods
own
people
many
times
,
when
first
they
enjoy
liberty
,
then
to
be
in
a
singing
condition
,
We
finde
it
so
in
people
,
when
they
first
come
to
enjoy
liberty
out
of
bondage
,
Church
liberties
,
Oh
how
they
rejoyce
in
them
!
how
do
they
blesse
God
for
them
!
O
how
sweet
are
these
mercies
at
their
very
hearts
!
they
rejoice
that
ever
they
lived
to
this
time
;
but
within
a
while
the
flower
of
their
youth
is
gone
,
and
they
soone
have
the
teats
of
their
virginity
bruised
.
At
first
indeed
,
O
the
sweetnesse
!
but
stay
a
while
and
you
shall
finde
contention
or
scandoll
arising
amongst
them
,
or
deadnesse
of
heart
befalling
them
.
Oh
the
blessed
condition
that
God
hath
brought
us
to
,
to
have
these
liberties
and
ordinances
according
to
his
own
way
!
but
within
a
while
we
may
say
as
the
Apostle
to
the
Galatians
,
Where
is
the
blessednesse
you
spake
of
?
They
would
have
pulled
out
their
eyes
for
Paul
,
What
is
become
of
all
now
?
All
their
beauty
&
glory
is
quite
damped
,
let
us
take
heed
that
when
our
hearts
seem
to
be
raised
and
mightily
affected
with
mercies
,
we
do
not
soon
loose
our
vigour
&
heat
.
It
hath
been
so
with
England
,
when
they
have
had
fresh
mercies
at
first
,
they
rejoyced
in
them
exceedingly
.
I
have
read
of
the
City
of
Berne
,
when
they
were
first
delivered
from
Antichrist
,
they
wrote
the
day
of
their
deliverance
upon
pillars
with
letters
of
gold
.
Was
it
not
so
with
us
here
in
England
?
I
will
only
instance
in
that
deliverance
upon
the
fifth
of
November
,
Whose
faith
is
faction
,
whose
Religion
is
rebellion
,
whose
practice
is
murthering
of
soules
and
bodyes
;
When
the
mercy
was
fresh
,
how
did
their
spirits
worke
?
then
they
profest
against
all
kinde
of
Popery
.
Reade
but
the
Proclamation
about
the
solemnity
of
that
time
,
and
the
expressions
of
the
prayers
then
set
forth
,
and
one
would
have
thought
verily
then
that
Popery
should
never
have
prevailed
in
England
again
;
who
would
ever
have
thought
it
possible
that
a
Popish
Army
should
ever
have
had
any
countenance
in
England
more
?
Certainly
,
if
a
Popish
Army
had
been
raised
at
that
time
when
mens
hearts
were
so
up
,
all
the
people
of
the
land
(
if
it
had
been
but
with
clubs
)
would
have
risen
and
beaten
them
to
pieces
.
It
is
so
with
many
young
people
,
when
God
first
beginneth
to
worke
upon
their
hearts
,
O
how
are
they
for
God!
then
their
spirts
are
mightily
up
for
Christ
,
Psal
,
90.
14.
O
satisfie
us
early
with
thy
mercies
,
and
then
we
shall
be
glad
and
rejoyce
all
the
dayes
of
our
lives
;
It
is
a
sweet
thing
when
the
latter
part
of
that
prayer
followeth
,
when
God
satisfieth
young
people
with
his
mercy
,
and
that
satisfaction
abideth
,
so
as
they
rejoyce
all
the
dayes
of
their
lives
afterward
.
The
Lord
doth
many
times
satisfie
young
ones
with
his
mercy
,
but
they
quickly
grow
dead
and
cold
,
and
their
hearts
are
soone
hardned
and
polluted
,
They
shall
sing
as
in
the
dayes
of
their
youth
;
They
were
once
in
a
blessed
sweet
singing
condition
,
they
had
lost
it
,
but
now
God
promiseth
to
recover
them
.
Iob
29.
2.
O
that
I
were
as
in
months
past
,
as
in
the
dayes
when
God
preserved
me
,
when
his
candle
shined
upon
my
head
,
and
when
by
his
light
I
warlked
thorough
darknesse
;
as
I
was
in
the
dayes
of
my
youth
,
when
the
secret
of
God
was
upon
my
Tabernacle
.
Iob
desireth
this
earnestly
,
that
he
might
have
restored
,
recovered
mercies
;
What
a
happy
condition
should
I
be
in
then
,
saith
he
,
if
it
were
now
with
me
as
in
the
dayes
of
my
youth
!
May
not
many
in
this
place
say
so
?
God
hath
been
gracious
to
them
in
former
dayes
,
he
hath
given
many
sweet
manifestations
of
his
love
,
many
soule-ravishing
communications
of
himself
unto
them
!
but
how
have
they
lost
them
!
They
may
well
say
,
O
that
it
were
with
us
as
in
the
dayes
of
our
youth
!
Oh
that
God
would
restore
to
us
what
mercy
we
once
had
!
what
a
blessed
condition
should
we
be
in
then
!
But
God
here
giveth
a
gracious
promise
,
that
he
will
restore
them
,
that
he
will
give
them
that
which
is
the
petition
of
David
,
Psa.
51.
Restore
to
me
the
joy
of
thy
salvation
;
Lord
I
have
lost
it
,
O
that
I
might
have
it
againe
!
How
happy
should
I
be
!
So
Ps.
132.
1.
By
the
Rivers
of
Babylon
there
we
sat
down
,
yea
we
wept
there
when
we
remembred
Zion
,
we
hanged
our
harps
upon
the
willowes
.
They
were
in
this
sad
condition
,
but
if
one
should
have
come
to
them
and
have
said
,
what
will
you
say
if
you
shall
be
restored
againe
and
goe
to
Zion
,
to
Jerusalem
againe
,
and
have
songs
there
,
as
much
and
as
delightfull
as
before
?
their
hearts
could
not
have
held
in
them
.
This
mercy
would
be
like
that
wine
mentioned
,
Cant.
7.
9.
that
is
so
sweet
,
that
it
causeth
the
lips
of
those
that
are
asleepe
to
speake
;
If
there
be
any
life
left
,
such
a
mercy
will
raise
and
actuate
it
.
Psal.
126.
1.
2.
When
the
Lord
turned
againe
the
captivity
of
Zion
,
our
mouthes
were
filled
with
laughter
,
and
our
tongues
with
singing
,
when
God
granted
them
a
recovered
mercy
.
As
a
poore
prodigal
,
that
hath
left
his
fathers
house
,
and
afterward
is
come
to
beggery
and
misery
,
and
is
under
bondage
,
&
is
almost
starved
;
he
sitteth
down
under
a
hedg
,
wringing
his
hands
,
falleth
a
lamenting
the
losse
of
his
Fathers
house
,
and
considering
what
comfort
he
had
in
his
Fathers
presence
,
cryeth
out
of
his
folly
and
madnesse
;
but
if
one
should
come
and
say
to
him
,
what
will
you
say
if
your
Father
should
be
reconciled
to
you
,
and
send
for
you
home
,
and
promise
to
put
you
in
as
comfortable
a
condition
as
ever
?
O
how
would
this
cause
singing
in
his
heart
!
Thus
God
promiseth
to
his
people
,
that
he
would
restore
them
to
that
singing
condition
they
had
lost
.
They
shall
sing
as
in
the
dayes
of
their
youth
.
That
which
made
this
mercy
so
sweet
,
was
because
it
was
a
promised
mercy
.
Hence
this
Note
.
Promised
mercies
are
sweet
mercies
.
And
ver
.
77.
To
performe
the
mercy
promised
;
there
is
the
cause
of
singing
,
Blessed
be
the
Lord
God
of
Israel
,
that
hath
performed
the
mercy
promised
.
Giving
out
of
a
promise
is
sweet
to
a
gracious
heart
,
it
can
sing
then
;
much
more
sweet
is
the
promise
when
it
cometh
to
be
fulfilled
.
2
Chron.
20.
17.
Stand
still
and
see
the
salvation
of
the
Lord
,
there
is
the
promise
.
Mark
now
how
Jehosaphat
and
the
people
were
affected
with
the
promise
:
And
Jehosaphat
bowed
his
head
with
his
face
to
the
ground
,
and
all
Iudah
and
the
Inhabitants
of
Ierusalem
fell
before
the
Lord
,
worshipped
the
Lord
.
And
the
Levites
,
and
the
child
en
of
the
Koathites
,
&
the
children
of
the
Korhites
shall
stand
up
to
praise
the
Lord
God
of
Israel
with
a
loud
voyce
on
high
.
And
ver.
21.
He
appointed
singers
unto
the
Lord
that
should
praise
the
beauty
of
holinesse
,
and
to
say
,
Praise
the
Lord
,
for
his
mercy
endureth
for
ever
.
Jehos●phat
had
not
got
the
promise
fulfilled
,
it
was
only
made
;
they
had
not
got
the
victory
over
their
enemies
,
but
onely
a
promise
that
God
would
be
with
them
,
&
presently
Jehosaphat
&
all
the
people
fell
a
singing
.
A
gracious
heart
seeth
cause
enough
to
sing
,
if
he
have
got
but
a
promise
,
but
much
more
when
he
hath
got
the
performance
.
If
the
promise
of
a
mercy
hath
such
sweetnesse
in
it
,
what
sweetnesse
then
hath
the
mercy
of
the
promise
?
But
the
promise
was
not
only
barely
fulfilled
,
but
fulfilled
with
a
high
hand
,
and
that
made
them
sing
.
This
may
be
another
Observation
:
When
God
appeareth
remarkably
,
with
a
high
hand
in
delivering
his
people
,
then
the
mercy
is
to
be
accounted
a
precious
mercy
indeed
,
and
all
the
people
of
the
Lord
should
sing
and
praise
him
.
Esay
43.
19.
20.
mark
there
,
when
God
had
told
of
an
extraordinary
hand
of
his
in
a
way
of
mercy
,
saith
he
,
I
will
plant
them
in
the
wildernesse
,
and
so
goeth
on
:
Then
(
saith
he
)
shal
this
be
,
that
they
may
see
,
and
know
,
&
understand
,
&
consider
,
that
the
hand
of
the
Lord
hath
done
this
,
and
the
Holy
One
of
Israel
hath
created
it
.
When
Gods
imediate
hand
doth
a
thing
,
when
it
helps
a
people
in
an
extraordinary
way
,
he
expects
that
they
should
see
,
and
know
,
and
consider
,
and
understand
together
:
All
these
expressions
are
heaped
one
upon
another
.
And
if
any
people
be
called
to
this
,
we
are
at
this
day
;
God
hath
appeared
extraordinarily
to
us
.
Oh
that
we
had
eyes
to
see
!
Oh
that
we
had
hearts
to
consider
and
understand
,
that
we
might
give
God
the
glory
that
is
due
to
him
!
The
Fifteenth
Lecture
.
HOSEA
2.
15.
16.
—
And
she
shall
sing
there
,
as
in
the
dayes
of
her
youth
,
and
as
in
the
day
when
she
came
up
out
of
the
land
of
Egypt
.
And
it
shall
be
at
that
day
,
saith
the
Lord
,
that
thou
shalt
call
me
Ishi
;
and
shalt
call
me
no
more
Baali
.
SOme
few
Observations
are
to
be
added
to
the
15.
verse
.
Mercies
that
have
been
much
sought
for
,
that
have
had
many
cryes
sent
up
to
God
to
obtaine
,
when
once
they
are
granted
,
should
cause
singing
forth
the
praises
of
God
.
The
people
of
Israel
cryed
much
,
before
God
granted
them
deliverance
from
Egypt
,
Exodus
3.
7.
I
have
heard
their
cryes
,
saith
God
:
And
God
sayes
here
,
They
shall
sing
as
they
did
when
they
came
out
of
Egypt
.
Psal.
22.
26.
They
shall
praise
the
Lord
that
seek
him
.
The
more
we
seek
God
for
any
mercy
,
the
more
we
shall
praise
God
when
we
have
obtained
that
mercy
.
Psal.
28.
6.
7.
Blessed
be
the
Lord
,
because
he
hath
heard
the
voyce
of
my
supplication
;
my
heart
trusted
in
him
,
and
I
am
helped
.
Therefore
my
heart
greatly
rejoyceth
,
and
with
my
song
will
I
praise
him
.
Because
God
had
heard
the
voyce
of
his
supplication
,
therefore
with
his
song
he
would
praise
him
.
Those
mercies
that
we
get
by
crying
unto
God
,
those
are
singing
mercies
indeed
.
Such
mercies
as
come
to
us
only
through
a
generall
providence
,
without
seeking
to
God
,
they
are
not
such
sweet
mercies
;
as
Hannah
said
to
Eli
concerning
her
son
whom
she
had
got
by
prayer
,
(
and
therefore
named
him
[
Samuel
,
]
Sought
of
God
)
As
thy
soul
liveth
,
this
is
the
son
,
this
is
the
child
that
I
was
here
praying
for
,
and
the
Lord
hath
given
me
my
petition
which
I
asked
of
him
.
This
she
spake
,
Further
;
They
shall
sing
as
they
did
when
they
came
up
out
of
the
land
of
Egypt
.
Why
did
they
sing
when
they
came
up
out
of
the
land
of
Egypt
?
ver.
2.
I
will
build
him
an
habitation
saith
Moses
,
together
with
the
people
;
they
rejoyced
in
that
,
that
now
they
were
going
on
in
the
way
to
build
God
an
habitation
;
but
more
,
ver.
13.
Thou
hast
guided
them
in
thy
strength
unto
thy
holy
habitation
:
as
if
Moses
and
the
Israeli●es
should
say
,
this
indeed
is
a
great
deliverance
that
we
are
delivered
out
of
bondage
,
but
what
is
this
but
in
order
to
a
higher
mercy
that
we
looke
at
yet
further
,
that
is
,
guiding
of
thy
people
in
thy
strength
to
thy
habitation
?
we
looke
upon
this
present
mercy
of
our
deliverance
,
for
which
we
doe
now
sing
and
give
thee
praise
,
but
in
order
to
the
guiding
of
thy
people
to
thy
habitation
,
and
that
in
thy
strength
:
as
if
Moses
should
say
,
Lord
there
will
be
a
great
many
difficulties
between
this
and
our
comming
to
enjoy
thy
habitation
,
but
thou
wilt
guide
us
in
thy
strength
,
thy
strength
shall
carry
thy
people
along
till
it
bring
them
to
thy
habitation
;
this
was
that
which
made
them
sing
so
chearfully
as
they
did
.
And
again
,
v.
17.
Thou
shalt
bring
them
in
,
and
plant
them
in
the
mountaine
of
thine
inheritance
,
in
the
place
,
O
Lord
,
which
thou
hast
made
for
thee
to
dwell
in
,
in
the
sanctuary
,
O
Lord
,
which
thy
hands
have
established
.
This
was
that
that
made
them
so
sing
.
So
David
,
Psa.
27.
4.
One
thing
have
I
desired
of
the
Lord
,
that
I
will
seeke
after
;
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
&
to
enquire
in
his
Temple
;
That
is
a
choice
mercy
,
therefore
all
mercies
that
make
way
for
that
mercy
,
are
indeed
sweet
mercies
.
So
we
should
looke
upon
all
our
deliverances
,
from
outward
troubles
,
and
whatsoever
peace
God
giveth
us
to
enjoy
,
as
sweet
and
comfortable
,
in
order
to
this
mercy
of
enjoying
Gods
mountaine
,
of
living
in
God●
habitation
,
that
we
may
dwell
there
all
the
dayes
of
our
life
.
A
third
Observation
is
,
New
mercies
should
renew
the
memory
of
old
.
They
shall
sing
as
in
the
day
when
they
came
up
out
of
the
land
of
Egypt
,
that
is
,
I
will
grant
to
them
yet
further
mercies
,
So
in
a
nation
,
doth
God
grant
to
a
nation
any
new
mercy
?
this
new
mercy
should
bring
into
the
memory
of
that
nation
all
the
former
mercies
that
ever
that
nation
hath
received
.
Psal.
68.
26.
Blesse
ye
God
in
the
congregatations
,
even
the
Lord
from
the
fountaine
of
Israel
.
Not
only
you
who
are
true
Israelites
,
but
in
your
blessing
God
now
,
let
present
mercies
be
to
you
but
as
streames
to
bring
you
to
the
fountaine
.
Consider
of
all
the
mercies
along
till
you
come
to
the
fountaine
,
even
that
Covenant
that
God
hath
made
with
Israel
.
A
fourth
is
,
Psal.
66.
6.
He
turned
the
sea
into
dry
land
,
they
went
thorough
the
flood
on
foot
,
there
did
we
rejoyce
in
him
.
Marke
,
they
went
thorough
the
flood
,
and
there
did
we
rejoyce
in
him
:
How
did
we
rejoyce
in
him
?
it
was
many
hundred
yeares
after
that
we
came
to
rejoyce
:
But
upon
the
manifestation
of
Gods
great
goodnesse
to
his
people
in
former
dayes
,
our
faith
commeth
to
be
strengthened
in
Gods
mercies
for
our
times
,
and
there
did
we
rejoyce
in
him
,
we
did
rejoice
in
the
worke
of
God
when
they
went
thorough
the
Red-sea
upon
dry
land
,
for
it
is
an
argument
of
Gods
mercy
to
us
of
the
power
,
goodnesse
,
and
faithfulnesse
of
God
to
us
.
Another
temarkable
Text
is
,
Hos.
12.
4.
Hee
had
power
over
the
Angel
,
he
found
him
in
Bethel
,
and
there
he
spake
with
us
:
Marke
,
he
had
power
over
the
Angel
,
he
found
him
in
Bethel
;
Who
was
that
?
It
was
Jacob
,
who
many
years
before
,
but
there
he
spake
with
us
,
hee
did
not
speake
with
Jacob
onely
,
but
there
hee
spake
with
us
,
that
is
,
whatsoever
goodnesse
the
Lord
did
shew
to
Jacob
in
Bethel
,
it
concerned
us
for
the
strengthening
of
our
faith
,
Mat.
22.
31.
32.
Have
ye
not
read
that
which
was
spoken
unto
you
,
saying
,
I
am
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Iacob
?
This
was
spoken
to
Moses
many
hundred
yeares
before
;
but
that
expression
of
Gods
grace
then
,
was
a
strengthening
the
faith
of
the
godly
,
when
Christ
spake
,
and
is
the
same
to
us
now
.
A
fifth
is
,
where
there
is
a
proportion
of
mercies
,
there
ought
to
be
a
proportion
of
thankfulnesse
.
They
shall
sing
as
they
did
in
the
day
when
they
came
out
of
Egypt
.
I
will
grant
unto
you
as
great
mercies
as
they
had
,
and
I
expect
as
great
thankfulnesse
from
you
as
I
had
from
them
;
as
they
sung
to
my
praise
,
so
must
you
sing
too
.
God
sheweth
as
much
mercy
to
you
now
,
as
he
hath
done
heretofore
,
I
appeale
now
to
you
,
nay
God
appeales
to
your
consciences
,
Is
there
a
proportion
of
thankfulnesse
as
of
mercies
?
There
hath
been
a
time
when
you
have
sung
to
the
praise
of
God
,
when
your
hearts
have
been
inlarged
to
give
God
praise
,
why
should
it
not
be
so
now
?
A
sixt
observation
is
,
deliverance
out
of
Egypt
is
an
ascending
condition
,
That
ariseth
from
the
words
as
they
are
in
the
Originall
,
They
shal
ascend
out
of
the
land
of
Egypt
,
so
I
told
you
the
words
were
in
the
Hebrew
;
as
then
God
would
never
rest
till
he
brought
them
up
to
Mount
Zion
,
so
when
God
beginneth
to
deliver
his
people
from
Antichristian
bondage
,
they
should
never
rest
in
their
spirits
,
untill
they
be
got
to
the
height
of
Reformation
,
to
the
height
of
their
deliverance
,
that
is
,
to
come
to
enjoy
Gods
Ordinances
in
his
own
wayes
,
in
the
purity
and
the
power
of
them
.
This
is
our
misery
and
our
b●senesse
,
that
upon
some
little
deliverance
we
presently
are
ready
to
rest
,
whereas
we
should
rise
yet
higher
and
higher
,
and
expect
that
God
should
goe
on
still
with
us
,
and
raise
us
in
the
wayes
of
mercy
,
untill
he
hath
brought
us
even
to
the
top
of
Mount
Zion
.
Seventhly
,
From
the
connection
of
these
words
with
what
followes
,
They
shall
sing
as
in
the
day
when
they
came
up
out
of
the
land
of
Egypt
,
and
they
shall
call
me
Ishi
,
and
shall
call
me
no
more
Baali
,
for
I
will
take
even
the
very
names
of
Baalim
out
of
their
mouths
,
and
they
shall
remember
them
no
more
,
that
is
,
there
shall
be
a
most
glorious
reformation
,
&
they
shal
be
delivered
from
all
the
remainders
of
their
Idolatrous
worship
,
they
shall
not
so
much
as
remember
their
very
names
,
the
Reformation
shall
be
so
perfect
;
From
thence
the
Observation
is
,
When
God
raiseth
the
spirits
of
people
to
rejoyce
in
his
mercy
,
then
is
the
time
for
them
if
ever
,
to
set
up
a
through
Reformation
;
then
when
their
hearts
are
warmed
,
inflamed
,
and
inlarged
with
the
goodnesse
of
God
unto
them
,
then
is
the
time
to
cast
out
all
the
remainders
of
all
superstition
,
of
all
kinde
of
false
worship
.
I
will
give
you
two
excellent
Scriptures
for
this
,
the
one
is
,
Esay
30.
19.
Thou
shalt
weep
no
more
(
saith
he
)
he
will
be
very
gracious
unto
thee
at
the
voyce
of
thy
cry
;
The
Lord
promiseth
abundance
of
mercy
,
he
tells
them
that
they
shall
weep
no
more
,
he
will
be
very
gracious
;
now
marke
what
followeth
in
the
22.
verse
,
Ye
shall
defile
the
covering
of
thy
graven
Images
of
silver
,
the
ornaments
of
thy
molten
Images
of
gold
,
thou
shalt
cast
them
away
as
a
menstruous
cloth
,
thou
shalt
say
unto
it
,
Get
thee
hence
;
The
other
Scripture
is
,
2
Chron.
30.
26.
there
you
finde
that
there
was
great
joy
in
Jerusalem
,
such
joy
as
the
text
saith
,
was
not
since
the
dayes
of
Solomon
,
it
was
upon
the
celebration
of
their
Passe-over
,
there
had
not
beene
the
like
;
Marke
then
in
the
beginning
of
the
next
Chapter
,
saith
the
text
,
when
all
this
was
finished
,
that
is
,
when
they
had
celebrated
a
Passeover
so
full
,
and
had
such
abundance
of
joy
,
such
a
joy
as
had
not
beene
in
Jerusalem
since
the
time
of
Solomon
;
Now
all
Israel
went
out
to
the
Cities
of
Iudah
,
and
brake
the
Images
in
pieces
,
and
cut
down
the
groves
,
and
threw
down
the
high
places
,
and
the
Altars
out
of
all
Iudah
&
Benjamin
.
Their
hearts
were
inflamed
with
the
joy
they
had
,
&
they
went
with
resolution
and
brake
down
〈◊〉
●●ages
,
&c.
And
marke
it
,
the
Text
saith
,
it
was
〈…〉
that
did
this
;
〈◊〉
went
out
into
the
Cities
of
Iudah
,
and
brake
the
the
Images
in
pieces
,
and
threw
down
the
high
places
,
&
the
Altars
out
of
all
Iudah
:
What
had
Israel
to
doe
with
Iudah
?
Iudah
and
Israel
were
divided
;
But
now
their
hearts
were
so
inflamed
for
God
,
that
they
were
not
able
to
abide
any
false
worship
amongst
their
brethren
,
though
it
belonged
to
Judah
,
yet
they
would
goe
help
their
brethren
to
cast
down
all
their
Images
,
and
to
cut
down
their
Groves
and
Altars
,
this
was
when
their
hearts
were
warmed
with
joy
in
blessing
the
name
of
God
.
When
God
once
warmeth
the
hearts
of
people
,
it
is
much
what
they
will
doe
for
God
then
:
They
will
not
stand
examining
every
nicety
,
but
they
will
fall
upon
the
work
directly
;
the
joy
of
the
Lord
was
the
strength
of
their
hearts
at
this
time
:
as
it
is
with
the
lusts
of
wicked
men
,
when
they
get
into
company
,
at
feasts
,
in
Taverns
,
and
there
they
are
drinking
,
while
their
lusts
are
warmed
,
then
what
desperate
resolutions
have
they
to
doe
wickednesse
!
So
when
Gods
Saints
are
exercised
in
Gods
Ordinances
,
and
are
refreshed
with
the
sweet
love
of
God
,
when
that
lies
glowing
at
their
hearts
,
what
strong
resolutions
have
they
for
God!
then
they
can
doe
any
thing
for
God
.
Now
the
very
name
of
Baalim
must
be
taken
away
.
VERSE
16.
And
it
shall
be
in
that
day
,
saith
the
Lord
,
that
thou
call
me
Ishi
,
and
shalt
call
me
no
more
Baali
.
17.
For
I
will
take
away
the
names
of
Baalim
out
of
her
mouth
,
&
they
shall
be
no
more
remembred
by
their
name
.
Here
we
have
as
full
a
Prophesie
and
promise
of
as
thorough
reformation
of
the
Church
,
as
any
I
know
we
have
in
Scripture
,
God
hath
a
time
to
reforme
his
Church
thorowly
,
the
very
names
of
their
Idols
,
the
very
remembrance
of
them
shall
be
taken
away
.
This
reformation
is
●ods
worke
,
I
will
doe
it
saith
God
,
I
will
take
away
the
names
of
Baalim
They
shall
call
me
Ishi
,
and
no
more
Baali
.
]
Why
?
what
great
difference
is
there
betweene
these
two
names
Ishi
and
Baali
,
that
God
will
have
one
but
not
the
other
?
The
truth
is
,
both
of
them
signifie
even
almost
the
same
thing
;
Both
of
them
are
names
very
fit
for
a
wife
to
call
her
husband
by
,
Ishi
is
my
husband
,
and
Baali
is
my
husband
too
.
But
the
word
Ishi
cometh
from
a
word
that
signifieth
strength
,
the
woman
being
the
weaker
vessel
,
therefore
shee
calls
her
husband
Ishi
,
my
strength
;
for
the
husband
should
be
strength
to
the
wife
,
he
should
live
with
her
as
a
man
of
knowledge
,
he
should
be
a
protection
to
her
,
he
should
help
her
in
all
her
weaknesses
,
&
afflictions
.
Baali
signifieth
my
Lord
,
as
well
as
my
husband
;
it
is
a
word
that
moteth
rule
and
authority
,
Ishi
is
a
word
that
hath
more
love
and
familiarity
in
it
;
Baali
is
a
word
that
noteth
the
inferiority
of
the
wife
to
the
husband
.
Now
God
saith
he
will
be
called
Ishi
,
but
not
Baali
;
why
?
there
is
no
hurt
in
the
word
Baali
it selfe
;
the
word
Baali
is
a
very
good
word
,
and
hath
a
good
signification
,
&
it
is
proper
to
God
,
as
any
word
that
can
be
given
to
him
by
the
Church
(
but
that
God
did
forbid
it
here
)
for
it
is
no
more
when
the
church
cals
God
Baali
,
then
if
the
Church
should
say
,
O
God
that
art
my
Lord
,
my
husband
,
who
art
to
rule
&
govern
me
;
Yea
and
we
find
that
God
gives
to
himself
this
name
,
Isa.
54.
5.
Thy
Maker
is
thy
[
husband
,
]
so
it
is
in
your
books
,
but
the
word
in
the
Hebrew
is
the
same
that
we
have
here
,
Thy
Maker
is
thy
[
Baali
,
]
so
that
husband
and
Baal
is
the
very
same
.
But
now
because
they
had
abused
this
word
Baal
,
and
given
into
their
Idols
,
therefore
God
would
have
no
more
of
it
;
though
it
was
a
good
word
,
a
significant
word
,
and
as
proper
to
God
as
any
was
.
As
the
word
Tyrannus
was
a
name
once
for
a
King
,
Kings
were
called
Tyrants
,
without
any
such
ill
signification
as
now
it
carries
with
it
;
but
because
they
had
gotten
the
sole
power
into
their
hands
,
they
did
so
oppress
,
abuse
their
power
,
therefore
oppressors
were
called
Tyrants
.
So
the
Latine
word
fur
,
which
is
for
a
thiefe
,
it
was
once
the
ordinary
word
for
a
servant
,
Fures
,
and
Servi
were
wont
to
be
the
same
,
and
without
any
ill
signification
;
but
because
afterward
many
servants
grew
to
be
false
,
to
steale
from
their
Masters
,
therefore
fures
was
altogether
taken
in
the
worst
part
,
onely
for
theeves
.
So
Sophista
,
a
Sophister
,
was
one
that
studied
wisdome
,
but
because
they
did
so
much
degenerate
,
many
under
the
colour
of
the
study
of
wisdome
,
deceived
others
,
therefore
the
name
Sophister
was
used
in
the
worst
part
.
I
might
instance
in
many
other
.
For
further
opening
this
.
May
not
the
name
Baal
be
mentioned
?
God
tells
them
that
he
would
take
away
the
name
of
Baalim
out
of
their
mouths
.
Why
may
not
we
use
this
word
Baali
in
our
mouths
?
To
this
I
answer
,
Yes
,
it
is
not
unlawfull
for
us
to
mention
the
word
,
notwithstanding
this
,
for
the
holy
Ghost
a
long
time
after
this
mentions
the
word
in
an
historicall
way
:
Rom.
11.
4.
hee
speaks
there
of
those
that
had
not
bowed
their
knees
to
Baal
,
the
word
you
see
is
mentioned
&
remembred
by
the
spirit
of
God
,
therefore
it
was
not
a
sin
;
nay
not
only
the
word
Baal
,
b●r
it
is
not
unlawfull
to
mention
the
names
of
any
Idols
of
the
heathen
,
for
the
holy
Ghost
doth
so
likewise
,
Acts
18.
11.
speaking
of
the
ship
that
they
sayled
in
,
he
saith
there
,
whose
signe
was
Castor
and
Pollux
,
the
names
of
two
heathen
Idols
.
And
you
may
observe
that
here
in
the
text
the
remembring
is
as
much
forbidden
as
the
mentioning
.
Now
if
it
were
a
finne
meerly
to
mention
the
names
of
the
heathen
gods
,
it
were
a
sin
to
remember
them
.
Therefore
God
means
the
mentioning
of
them
Honoris
gratia
,
any
way
for
their
honour
,
or
without
detestation
of
them
.
The
words
being
thus
opened
,
you
have
many
excellent
observations
out
of
them
very
usefull
and
seasonable
for
our
times
.
First
,
Keep
that
which
is
committed
to
thy
trust
,
avoyding
prophane
,
and
vaine
bablings
,
so
we
translate
it
,
they
translate
it
,
prophane
novelties
,
this
is
their
note
upon
it
;
Let
us
(
say
they
)
keep
our
fore-fathers
words
,
and
we
shall
easily
keepe
our
old
faith
;
you
shall
see
that
wee
had
not
long
since
the
very
spirit
of
these
men
breathing
in
many
amongst
us
.
The
Hereticks
call
repentance
amendment
,
but
let
us
say
they
keep
the
old
word
Penance
,
they
say
the
Lords
Supper
,
but
we
will
keep
the
old
word
Masse
;
they
say
Communion
Table
,
but
let
us
keep
the
old
word
Altar
;
Was
it
not
just
thus
with
us
?
the
call
Elders
and
Ministers
,
let
us
say
Priests
;
they
say
superintendents
,
but
let
us
keep
the
word
Bishop
;
(
it
is
a
Scripture
word
indeed
,
but
not
in
that
sense
they
call
it
,
for
in
the
Scripture
sense
every
Presbyter
is
a
Bishop
)
they
say
Sacrament
,
let
us
keep
the
word
Sacrifice
and
Host
;
they
say
Congregation
,
let
us
keep
the
word
Church
;
they
morning
,
evening
prayer
,
let
us
keep
the
words
Mattens
,
even-song
;
and
so
Oblation
&
Lent
,
and
Palmsunday
,
and
Christmas
day
,
&c.
This
was
the
policy
of
Papists
,
and
it
hath
been
the
policy
of
many
of
us
to
bring
in
popery
by
.
Let
us
take
heed
of
this
,
for
the
Devill
is
subtile
in
this
;
for
though
these
words
have
some
kind
of
good
sense
in
the
Originall
,
yet
there
is
danger
in
the
use
of
them
.
Aug.
in
praef.
enar
.
in
Ps.
93.
ep.
200
non
debemus
consuetudinem
serntonis
humani
in
epta
loquasitate
confundare
.
Augustine
in
his
preface
to
his
narration
upon
the
Psalms
hath
this
expression
.
It
is
a
better
thing
in
the
mouths
of
Christians
to
speak
according
to
the
manner
of
the
Church
,
so
we
may
well
say
,
it
had
been
better
that
in
the
mouths
of
Protestants
,
there
had
been
the
ordinary
language
of
Protestants
,
not
the
language
of
Papists
.
Certainly
if
God
had
not
been
very
mercifull
unto
us
,
the
very
language
of
Papists
that
began
to
be
amongst
us
would
have
done
abundance
of
mischief
,
take
heed
as
long
as
you
live
of
the
language
of
Papists
,
whatsoever
pretence
they
may
have
for
their
words
.
In
that
place
of
the
Rhemists
Testament
quoted
,
they
say
,
Let
us
take
heed
of
the
words
of
hereticks
,
they
there
confess
that
heretiques
(
as
they
call
us
)
use
many
words
that
have
no
great
hurt
in
them
,
but
because
they
are
the
words
of
heretiques
,
let
us
not
(
say
they
)
use
them
;
They
are
wise
enough
,
they
will
not
use
our
words
,
though
they
confesse
the
words
themselves
have
no
harme
in
them
,
yet
because
they
are
our
proper
language
(
as
they
make
them
)
distinct
from
themselves
,
therefore
no
Catholiques
should
use
them
,
why
should
not
we
be
as
wise
as
they
?
The
second
Observation
,
Idolatry
is
a
most
loathsome
and
abominable
thing
;
Secondly
,
if
we
hate
him
very
much
,
we
doe
not
love
so
much
as
to
see
him
;
Jer.
44.
4.
Oh
doe
not
this
abominable
thing
,
saith
the
Lord
there
;
The
Lord
cryes
out
with
a
shriek
as
it
were
,
Oh!
doe
not
this
abominable
thing
,
as
if
any
of
you
should
see
one
ready
to
murther
your
child
,
or
to
cut
the
throat
of
your
father
,
you
would
shrick
out
,
Oh!
what
mean
you
to
doe
?
do
not
such
a
horrible
villany
as
this
;
so
God
cries
out
as
it
were
with
a
shriek
,
do
not
this
abominable
thing
.
It
is
observable
in
the
second
commandement
,
that
God
saith
hee
will
visite
the
sinn
upon
the
third
generation
of
them
that
hate
him
:
none
seem
to
love
God
more
then
wil-worshippers
;
they
will
not
only
worship
God
as
he
hath
appointed
,
but
will
devise
ways
of
their
owne
,
and
yet
God
charges
the
breakers
of
no
commandement
with
hatred
of
him
but
onely
these
.
As
if
God
should
say
,
you
pretend
love
to
me
,
in
that
you
will
finde
out
new
wayes
to
worship
me
by
,
you
pretend
decency
and
reverence
,
but
I
account
it
hating
me
,
you
can
provoke
me
in
nothing
more
.
Tertullian
in
his
book
De
Idololatria
,
Tertul.
lib.
de
Idololat.
Little
hath
this
expression
;
Idolatry
is
the
principall
hey
nous
crime
of
mankind
,
it
is
the
chief
guilt
of
the
world
,
and
the
onely
cause
of
judgment
in
the
world
.
It
were
good
therefore
,
seeing
God
hates
it
,
and
loaths
it
so
much
,
that
we
should
hate
and
loath
it
,
and
therefore
even
cast
out
the
name
and
the
memory
of
it
;
it
were
a
happy
thing
if
this
could
be
obtained
,
that
now
the
names
as
of
Popish
,
so
of
heathenish
Idols
could
be
got
out
from
the
Church
;
But
I
know
not
how
it
comes
to
passe
that
we
Christians
do
still
retaine
the
use
of
their
names
,
the
very
dayes
of
the
week
am●●g
us
are
called
by
the
names
of
Planets
,
or
Heathen
Gods
:
Not
that
I
think
it
a
sin
,
when
it
is
the
ordinary
language
of
the
world
,
so
to
speak
as
may
be
understood
;
for
the
Apostle
(
as
I
said
afore
)
mentioneth
the
name
of
Castor
and
Pollux
:
but
if
there
could
be
an
alteration
by
a
generall
consent
,
it
were
a
thing
desireable
(
as
our
brethren
in
New-England
doe
)
and
it
were
very
desireable
likewise
,
that
our
children
might
not
be
educated
in
the
use
of
heathen
Poems
,
where
the
names
of
heathen
Idols
are
kept
up
fresh
amongst
us
;
The
Papists
themselves
acknowledge
so
much
in
their
notes
upon
the
Rhemists
Testament
,
Rev.
1.
10.
where
they
say
,
the
name
Sunday
is
Heathenish
,
as
all
other
of
the
week
dayes
,
some
imposed
after
the
name
of
Planets
by
the
Romans
,
some
by
the
name
of
certaine
Idols
that
the
Saxons
worshipped
,
to
which
they
dedicated
their
days
before
they
were
Christians
;
which
names
the
Church
used
not
,
but
hath
appointed
to
call
the
first
day
Dominike
,
(
the
Lords
)
the
other
by
the
name
of
Feries
,
untill
the
last
day
of
the
week
,
which
she
calleth
by
〈…〉
name
Sabbath
,
because
that
was
of
God
,
and
〈…〉
imposition
of
〈◊〉
●eathen
.
And
in
their
Annotations
upon
Luke
,
24.
1.
The
first
day
of
the
Sabbath
,
that
is
,
first
after
the
Sabbath
,
which
is
our
Lords
day
.
And
the
Apostle
(
1
Cor.
16.
2.
)
commanded
a
collection
to
be
made
on
the
first
of
the
Sabbath
;
whereby
wee
learn
(
say
they
)
both
the
keeping
that
day
,
&
the
Churches
count
of
days
,
2
,
3
,
4.
of
the
Sabbath
:
that
is
,
the
second
day
,
the
third
day
of
the
week
,
and
so
on
,
to
be
Apostolicall
,
which
S.
Sylvister
afterward
named
2.
3.
4.
Feriam
.
Thus
you
have
the
Papists
acknowledging
the
Lords
day
to
be
Apostolicall
,
and
the
calling
the
days
of
the
week
,
the
2.
the
3.
the
4.
&c.
to
bee
likewise
Apostolicall
.
The
Heathenish
Roman
names
of
the
days
were
from
the
seven
Planets
,
1.
Sol
,
from
thence
Dies
solis
,
Sunday
,
dedicated
to
the
Sun
.
2.
Luna
,
Monday
,
dedicated
to
the
Moon
.
3.
Mars
,
Tuesday
,
dedicated
to
Mars
.
Our
English
Tuesday
is
a
Saxon
name
,
from
Tuisco
,
who
they
say
was
chiefe
leader
and
ruler
of
the
German
Nation
from
the
Tower
of
Babel
,
who
in
honour
of
him
called
this
day
Tuisday
,
Tuisco
his
day
.
4.
Mercurius
,
to
whom
Wednesday
is
dedicated
.
Our
English
is
from
the
Saxons
,
Woden
,
who
was
a
great
Prince
amongst
them
:
after
his
death
they
adored
his
Image
.
The
5.
Jupiter
,
to
whom
Thursday
is
dedicated
:
Our
English
is
from
the
Saxon
Thor
,
the
name
of
an
Idol
which
they
anciently
worshiped
.
The
6.
Venus
,
to
whom
Friday
is
dedicated
:
Our
English
is
from
Friga
,
an
Idol
of
the
Germans
.
This
Idol
represented
both
sexes
,
as
well
man
as
woman
,
an
Hermaphrodite
.
She
was
reputed
the
giver
of
plenty
,
and
the
causer
of
amity
,
it
is
like
it
was
the
same
which
the
Romans
called
Venus
.
The
7.
Saturnus
,
dedicated
to
Saturn
,
from
whence
our
Saturday
hath
the
name
:
or
as
others
think
,
from
Seater
,
an
Idol
of
the
Germans
.
Exod.
23.
13.
we
have
this
charge
,
In
all
things
that
I
have
said
unto
you
,
be
circumspect
,
&
make
no
mention
of
the
names
of
other
Gods
,
neither
let
it
be
heard
out
of
thy
mouth
.
Psal.
16.
4.
David
professeth
he
will
not
take
the
names
of
Idols
into
his
lips
.
A
third
note
is
,
that
little
things
in
point
of
Gods
worship
,
any
way
tending
to
Idolatry
are
to
be
taken
heed
of
.
There
is
no
Commandement
wherein
God
speaks
of
himself
as
a
jealous
God
,
but
in
the
second
:
now
jealousie
you
know
doth
not
only
cause
one
to
bee
offended
at
some
grosse
thing
,
but
at
any
thing
that
doth
but
tend
that
way
,
I
am
a
jealous
God
,
to
note
that
though
wee
should
not
agree
to
grosse
Idolatry
,
to
worship
Images
in
a
gross
way
,
yet
if
we
do
any
thing
that
doth
but
tend
that
way
,
that
hath
but
any
likeness
to
superstition
,
the
Lord
is
jealous
of
that
,
even
such
a
thing
would
displease
him
,
in
matters
of
Gods
worship
little
things
are
not
to
be
contemned
(
if
in
any
things
in
the
world
)
we
are
to
make
conscience
of
little
things
then
in
point
of
worship
,
when
we
come
to
deal
with
God
,
we
had
need
to
look
to
the
smalest
things
.
No
question
but
the
Pharises
when
they
washed
their
hands
,
and
Christ
would
not
was
his
,
would
be
ready
to
accuse
him
of
too
much
precisenesse
,
what
is
there
any
hurt
in
the
washing
of
a
mans
hands
?
yet
Christ
would
not
wash
his
hands
.
Though
this
might
seeme
to
be
but
a
little
matter
before
others
,
yet
because
it
had
some
kind
of
tendency
to
shew
some
respect
to
their
superstitious
waye
,
Christ
would
not
agree
to
them
therein
.
There
is
a
story
in
the
Primitive
times
of
that
noble
servant
of
God
and
Minister
of
the
Church
Marcus
Arethusius
,
who
in
the
time
of
Constantine
had
beene
the
cause
of
overthrowing
an
Idoll
Temple
,
afterward
when
Julian
came
to
be
Emperor
,
he
would
force
the
people
of
that
place
to
build
it
up
againe
,
they
were
ready
to
doe
it
but
he
refused
it
,
whereupon
those
that
were
his
own
people
,
over
whom
he
had
been
Bishop
,
tooke
him
and
stript
him
of
all
his
cloathes
,
and
abused
his
naked
body
,
and
gave
it
up
the
children
to
lance
it
with
their
pen-knives
,
and
then
caused
him
to
be
put
in
a
basket
and
anoynted
his
naked
body
with
honey
,
and
set
him
in
the
sun
to
be
stung
with
waspes
,
and
all
this
cruelty
they
shewed
because
he
would
not
doe
any
thing
toward
the
building
up
of
this
Idoll
Temple
;
Nay
they
came
to
this
,
that
if
he
would
doe
but
the
least
thing
towards
it
,
if
he
would
give
but
a
halfe-penny
to
it
they
would
save
him
;
but
he
refused
all
,
though
the
giving
but
of
one
halfe-penny
towards
the
re-edification
of
that
Idoll
Temple
might
have
saved
his
life
,
hee
would
not
doe
it
,
for
a
little
thing
in
that
which
concerns
the
worship
of
God
in
Religion
,
is
of
more
concernment
then
your
or
my
life
.
I
have
read
in
Theodoret
of
Valentinian
,
who
was
afterwards
Emperour
,
going
before
Julian
into
the
Temple
of
the
goddesse
Fortune
(
which
by
the
way
,
because
we
are
speaking
of
the
names
of
Idols
,
take
this
note
;
The
word
Fortune
,
as
it
is
commonly
used
,
such
a
man
hath
a
good
forture
,
should
be
forborne
:
The
Heathen
had
a
goddesse
that
they
called
Fortune
,
and
we
should
not
continue
those
names
)
when
they
went
up
into
that
Temple
,
the
Priest
there
had
his
holy-water
,
(
just
as
the
Papists
who
imitate
the
Heathens
)
as
he
sprinkled
it
upon
Julian
,
by
accident
there
came
but
one
drop
of
water
upon
Valentinian
,
he
thereupon
presently
struck
the
Priest
,
and
withall
tooke
his
garment
and
cut
that
part
of
it
in
pieces
upon
which
the
water
was
sprinkled
.
Some
would
say
,
alas
what
was
that
?
It
was
but
a
little
water
that
dropped
upon
him
,
&
that
by
accident
;
yet
in
detestation
of
that
Idolatry
,
he
cut
in
pieces
that
part
of
his
garment
.
We
cannot
shew
our
hatred
against
Idolatry
fully
,
except
wee
show
it
in
little
things
,
as
well
as
in
things
that
are
very
grosse
and
vile
.
Theodoret
lib.
4.
cap.
15.
tells
of
the
zeale
of
children
of
Samosaten
,
who
because
a
Tennis-ball
with
which
they
played
,
had
but
touched
the
foot
of
the
Asse
whereon
L●●ius
their
hereticall
Bishop
rode
,
they
cryed
out
it
was
defiled
,
and
burnt
it
in
the
Market-place
presently
;
hatred
is
much
shewn
in
little
things
.
Fourthly
,
It
is
the
〈◊〉
of
all
Gods
people
,
to
keepe
themselves
as
free
from
Idolatry
and
superstition
as
can
be
,
from
the
very
verges
of
it
:
Why
?
Here
they
must
not
so
much
as
mention
the
very
names
of
their
Idols
,
Ps.
81.
9.
You
shall
not
have
any
strange
God
with
you
,
or
by
you
.
It
is
not
onely
sorbidden
that
you
shall
not
worship
a
false
God
,
but
you
shal
not
so
much
as
have
a
false
God
by
you
;
as
Deut.
25.
13.
when
God
would
forbid
the
sinne
of
injustice
,
of
selling
wares
by
false
weights
,
mark
what
the
expression
is
,
Thou
shalt
not
have
in
thy
bag
divers
weights
▪
a
great
&
a
smal
one
,
it
was
sin
to
have
a
great
and
a
small
weight
in
a
mans
bag
;
Why
?
if
you
should
find
a
great
and
a
small
weight
in
ones
bag
,
perhaps
you
would
say
,
but
can
you
prove
that
ever
I
sold
wares
by
the
small
weight
,
or
tooke
wares
in
by
this
great
weight
?
Yea
,
bnt
saith
God
,
to
the
end
you
may
be
farre
off
from
the
sinne
of
injustice
,
I
require
you
that
you
shall
not
have
them
in
your
bag
;
God
would
have
us
keepe
off
from
the
very
verge
of
that
sin
,
much
more
from
Idolatry
,
which
is
the
worst
of
all
other
sins
;
Esay
65.
4.
God
chargeth
upon
them
,
not
onely
that
grosse
sin
of
eating
swines
flesh
,
but
the
having
the
broth
of
abominable
things
in
their
vessels
;
They
might
say
,
we
will
not
eate
the
flesh
,
but
the
broth
;
no
you
must
not
have
the
broth
of
abominable
things
in
your
vessels
,
you
must
keep
far
off
from
that
defilement
;
As
the
Lord
speakes
concerning
corporall
whoredome
,
Prov.
5.
8.
Remove
thy
way
farre
from
her
,
come
not
●igh
the
doore
of
her
house
;
If
one
should
say
,
we
will
not
commit
uncleannesse
,
but
saith
God
,
you
must
remove
your
way
farre
from
her
,
and
you
must
not
come
nigh
her
,
no
not
nigh
the
door
of
her
house
.
We
must
not
come
nigh
Popery
,
we
must
abstaine
from
the
appearance
of
that
evill
.
Certainly
,
it
hath
beene
a
great
distemper
in
many
of
your
hearts
,
that
you
went
so
nigh
to
Popery
as
you
did
,
especially
at
such
a
time
when
the
Tyde
was
comming
in
upon
you
;
for
a
man
to
stand
just
at
the
edge
of
the
water
when
the
Sea
is
comming
in
,
especially
if
you
were
in
some
places
,
as
in
the
Washes
in
Lincolneshire
,
is
a
dangerous
thing
,
to
stand
at
the
edge
when
the
tyde
is
going
away
,
is
not
so
dangerous
:
Many
of
you
when
the
tyde
of
Popery
and
superstition
was
comming
in
,
you
stood
upon
the
very
edge
of
the
water
;
Fifthly
,
The
Church
of
God
must
not
worship
God
after
the
manner
that
Idolaters
doe
:
They
must
not
so
much
as
make
mention
of
the
names
that
they
did
,
certainly
then
not
worship
God
in
the
way
they
doe
,
in
those
orders
and
ceremonies
they
doe
.
Marke
that
place
;
Deut.
12.
30.
Take
heed
to
thy selfe
that
thou
be
not
snared
by
following
them
,
and
that
thou
enquire
not
after
their
Gods
,
saying
,
How
did
these
Nations
serve
their
Gods
?
even
so
will
I
doe
likewise
;
thou
shalt
not
doe
so
unto
the
Lord
thy
God
;
then
verse
32.
What
thing
soever
I
command
you
,
observe
to
doe
it
,
thou
shalt
not
adde
thereto
nor
diminish
from
it
.
Thou
shalt
not
so
much
as
enquire
how
others
serve
their
gods
,
what
their
rites
and
ordinances
,
and
manners
of
serving
their
gods
are
,
thou
shalt
not
worship
me
so
;
How
then
Lord
?
as
if
they
should
say
,
Whatsoever
thing
I
command
you
,
observe
to
doe
it
,
thou
shall
not
adde
thereto
,
nor
diminish
from
it
,
you
must
keep
to
that
,
and
not
think
to
worship
me
,
as
others
worship
their
Idols
.
The
Lord
stands
much
upon
this
,
though
the
thing
in
it self
may
be
a
lawfulthing
,
yet
because
it
is
the
way
idolaters
have
taken
up
,
therefore
it
must
be
rejected
,
Ezek.
44.
20.
there
is
a
comandement
to
the
Priests
of
the
Lord
,
that
they
shall
not
shave
their
heads
,
nor
suffer
their
lockes
to
grow
long
,
but
they
shall
round
their
heads
,
so
the
words
are
rendred
in
the
old
Translation
,
Arius
Montarus
translates
them
thus
,
They
shall
clip
equally
their
haire
all
of
a
length
,
that
is
the
meaning
of
the
words
as
they
are
in
the
Hebrew
;
the
old
Translation
,
They
shall
round
their
heads
,
is
according
to
the
Hebrew
;
the
reason
is
this
,
because
the
idolatrous
Priests
,
according
to
the
several
ways
of
worshipping
their
Idols
,
some
did
shave
their
heads
,
others
wore
long
hair
as
women
,
some
kind
of
Idols
being
worshipped
one
way
,
some
another
,
all
in
excessive
ways
:
Now
saith
God
to
his
Priests
,
they
shall
doe
neither
;
so
that
it
is
the
injunction
of
God
to
his
Ministers
there
to
be
Round-heads
.
Certainly
the
Devil
forgate
that
place
of
Scripture
when
he
raised
up
such
a
name
to
reproach
men
by
,
which
we
have
the
expresse
word
in
Scripture
for
the
injoyning
it
:
And
on
the
other
side
,
when
the
Scripture
would
describe
the
enemies
of
God
,
it
describeth
them
by
the
contrary
,
the
hairy
scalpe
.
I
remember
I
have
read
of
the
Lacedemonians
,
when
they
would
reform
excesse
in
apparell
,
which
was
much
amongst
them
,
at
length
their
consultation
came
to
this
result
,
that
there
should
be
a
law
made
,
that
none
but
harlots
should
weare
pompous
and
rich
cloathes
,
and
by
this
meanes
they
thought
to
get
all
women
that
regarded
their
credites
,
or
chastity
,
to
goe
in
meane
or
plain
cloathing
,
by
this
they
attained
their
end
:
If
by
the
light
of
nature
once
a
thing
come
to
be
in
fashion
with
harlots
,
grave
and
sober
Matrons
will
never
meddle
with
it
,
then
what
Idolaters
take
up
in
worship
,
the
Church
should
abstaine
from
;
if
there
must
not
be
a
conformity
betweene
Matrons
and
harlots
,
there
must
not
be
a
conformity
between
the
Church
of
God
and
Idolaters
.
Arius
Montanus
in
a
Treatise
he
hath
De
Templi
fabrica
,
Montan.
de
fabrica
Templi
.
l.
96.
saith
,
that
the
Jews
report
of
13.
tables
of
stone
that
were
in
the
outward
court
of
the
Temple
,
at
which
men
were
wont
to
pray
,
&
all
of
them
were
made
,
saith
he
,
so
as
some
looked
to
the
North
,
Yet
further
,
I
will
take
the
name
of
Baali
out
of
your
mouths
,
the
name
was
good
,
but
being
abused
,
was
to
be
taken
away
;
yea
not
only
such
things
as
are
in
the
originall
of
them
from
Idolaters
,
but
even
such
things
as
in
the
beginning
were
of
Gods
own
institution
,
if
they
do
not
yet
continue
his
institutions
,
if
God
doe
not
require
the
continuance
of
them
still
,
they
must
be
taken
away
,
not
only
corrected
,
but
removed
,
and
wholly
rejected
from
Gods
worship
.
I
will
give
you
an
instance
for
both
these
together
,
Exod.
34.
13.
Ye
shall
destroy
their
altars
,
break
their
images
,
cut
down
their
groves
.
Many
will
easily
grant
,
those
things
that
came
from
Idolaters
at
first
,
should
be
rejected
by
us
:
but
they
say
those
ceremonies
we
have
,
Abraham
built
an
Altar
,
and
planted
a
grove
,
and
called
there
on
the
name
of
the
Lord
,
the
everlasting
God
;
groves
and
altars
had
a
good
originall
from
Abraham
,
but
afterwards
being
abused
by
Idolaters
,
God
requires
of
them
now
to
cut
down
the
groves
.
And
that
example
2
K.
18.
4.
of
the
Brazen
Serpent
,
it
had
a
good
beginning
,
and
was
an
ordinance
of
God
for
a
time
,
only
it
did
not
continue
as
an
ordinance
afterward
,
but
they
might
think
and
so
plead
that
it
was
kep●
as
a
religious
monument
:
But
H●zekiah
according
to
the
command
of
God
by
Moses
,
beat
down
the
Braz●n
Serpent
,
and
called
it
Nehustan
in
a
way
of
contempt
,
a
piece
of
brasse
,
though
it
had
been
a
notable
instrument
of
good
to
the
people
of
Israel
in
former
times
,
yet
now
it
was
but
Nehustan
,
but
a
piece
of
brasse
.
And
further
,
to
the
abolishing
those
things
that
have
been
abused
to
Idolatry
there
is
added
a
gracious
promise
,
Esay
27.
9.
By
this
shall
the
iniquity
of
Iacob
be
purged
,
and
this
is
all
the
fruit
to
take
away
his
si●ne
,
when
he
maketh
all
the
stones
of
the
Altar
as
chalke-stones
that
are
beaten
in
sunder
;
Then
indeed
hath
Jacobs
correction
the
true
fruite
npon
him
to
purge
away
his
sinne
,
when
hee
makes
all
the
stones
of
the
Altar
as
chalke-stones
;
And
Josiah
is
commended
2
King
.
23.
for
destroying
the
high
places
,
the
groves
and
altars
and
the
charets
for
the
sun
,
&c.
And
repenting
Manasses
,
2
Chron.
33.
18.
is
commended
that
hee
did
take
away
the
strange
gods
,
and
the
Idols
out
of
the
house
of
the
Lord
,
and
all
the
altars
;
and
Daniel
,
chap.
1.
would
not
eate
of
the
Kings
meat
,
because
it
had
been
abused
and
consecrated
to
his
Idols
.
But
for
the
opening
of
this
there
will
be
something
required
by
way
of
answer
to
an
objection
.
For
answer
,
But
how
farre
do
they
binde
us
?
First
,
we
must
retaine
nothing
whereby
any
false
worship
may
retaine
any
honour
.
If
Mordecai
would
not
bow
to
a
living
monument
of
that
nation
,
whose
name
God
had
ordained
to
be
blotted
out
from
under
heaven
,
much
lesse
should
we
reverence
dumbe
monuments
of
those
Idols
which
God
hath
devoted
to
destruction
;
we
must
not
shew
respect
to
any
thing
that
Idolaters
have
abused
,
when
our
reserving
of
them
,
or
respect
to
them
may
any
way
keepe
up
any
honour
of
them
.
Therefore
certainly
thi●
is
a
truth
,
that
to
take
a
ceremony
from
Papists
,
to
bring
it
into
the
most
solemne
Ordinances
of
CHRIST
,
yea
so
into
them
to
that
end
that
it
may
adde
to
the
honour
of
that
Ordinance
,
eate
things
sacrificed
to
Idols
;
Why
?
the
meat
sacrificed
to
Idols
was
good
meat
,
a
good
creature
of
God
,
and
we
have
that
rule
,
that
every
creature
of
God
is
good
,
if
it
be
sanctified
by
the
word
and
prayer
,
yet
they
are
charged
for
it
as
a
sinning
against
Christ
in
it
;
You
will
say
what
is
that
to
them
if
it
were
offered
to
Idols
?
they
might
eate
it
as
Gods
creature
:
But
it
was
a
sin
because
the
eating
of
that
did
argue
communion
with
them
,
that
is
plain
in
that
1
Cor.
10.
18.
19.
20.
where
you
have
the
argument
of
the
Apostle
against
eating
things
offered
to
Idols
,
thus
he
reasoneth
,
When
you
eat
the
same
bread
in
the
Sacrament
it
is
a
note
of
your
communion
one
with
another
,
so
when
you
eate
of
the
things
sacrificed
to
idols
,
that
is
a
note
of
your
communion
with
them
:
that
is
the
argument
of
the
Apostle
in
that
place
,
and
upon
that
ground
it
is
made
a
sin
,
You
cannot
(
saith
he
)
partake
of
the
Table
of
the
Lord
,
aud
the
table
of
devils
,
if
you
eat
of
their
meat
,
you
communicate
with
them
&
so
it
is
sinne
to
you
.
Thirdly
,
Cor.
10.
28.
eating
meat
offered
to
Idols
,
is
forbidden
in
the
former
place
upon
a
ground
of
communicating
,
but
in
this
28.
ver.
it
is
forbidden
upon
the
ground
of
scandoll
,
that
is
enough
:
Calvin
in
his
Epistle
to
the
Lord
Protector
in
King
Edwards
dayes
,
hath
these
words
;
What
other
things
were
those
ceremonies
maintayned
by
in
England
but
so
many
pleasing
allurements
that
ensnare
poore
miserable
soules
,
&
bring
them
into
evil
?
certainly
these
that
we
have
retayned
have
brought
abundance
of
evil
this
way
,
they
have
been
the
ensnaring
of
many
souls
.
In
these
three
things
the
rules
that
concerne
the
Jews
have
a
morality
concerning
us
.
But
yet
these
rules
must
be
observed
with
some
cautions
,
or
else
we
may
goe
away
and
not
understand
the
ruels
aright
.
They
must
be
understood
first
in
things
that
are
not
Ordinances
continued
by
God
;
for
certainly
if
it
be
an
Ordinance
that
God
hath
appointed
,
though
Idolaters
abuse
it
never
so
much
,
we
must
goe
on
in
it
.
It
is
true
,
the
brazen
serpent
was
an
Ordinance
of
God
,
but
it
was
an
Ordinance
but
for
a
time
,
it
was
not
a
continued
Ordinance
,
and
therefore
being
abused
to
Idolatry
it
was
to
be
destroyed
;
but
when
a
thing
is
an
Ordinance
appointed
by
God
to
be
continued
in
the
Church
,
we
must
go
on
in
the
use
of
it
,
though
it
be
abused
.
As
in
Baptisme
,
the
ordinance
is
water
,
though
they
abuse
water
,
we
must
continue
the
use
of
it
;
in
the
ordinance
in
the
Lords
supper
is
the
use
of
bread
and
wine
,
though
they
abuse
those
elements
,
we
must
continue
them
,
why
?
because
no
abuse
is
an
argument
to
refuse
that
which
is
a
duty
;
the
subject
of
scandall
is
a
thing
indifferent
,
but
if
it
be
an
ordinance
,
we
must
continue
our
obedience
,
whether
men
be
offended
or
not
offended
.
Secondly
,
Neither
can
any
of
these
rules
hold
in
any
thing
that
is
of
necessary
use
for
the
worship
of
God
,
so
as
we
cannot
enjoy
the
worship
of
God
without
them
.
As
for
places
,
supose
Idolaters
have
abused
a
place
of
meeting
for
Gods
worship
,
when
we
have
no
other
place
to
meet
in
,
this
is
(
for
the
present
at
least
)
of
necessary
use
to
Gods
worship
,
there
is
a
naturall
necessity
of
a
place
,
and
if
no
other
for
the
present
may
be
had
,
we
are
bound
to
worship
in
that
place
,
the
abuse
of
men
must
not
hinder
Gods
worship
,
God
hath
never
put
his
worship
under
the
power
of
wicked
men
,
so
as
they
should
keep
his
people
off
from
it
when
they
please
.
Thirdly
,
If
it
be
any
ceremony
that
of
its
own
nature
(
not
by
vertue
of
any
institution
from
man
)
hath
that
decency
in
it
as
that
the
want
of
it
would
be
an
undecency
,
then
though
it
be
never
so
much
abused
,
we
are
to
goe
on
in
it
;
for
it
is
the
duty
of
Gods
people
to
worship
God
in
a
decent
way
;
It
is
the
rule
of
the
Apostle
,
Let
all
things
be
done
decently
,
but
there
is
a
mistake
in
that
use
that
many
make
of
that
Scripture
,
this
rule
is
,
that
which
the
light
of
nature
teaches
,
though
we
had
never
found
it
in
Scripture
,
it
is
not
meant
of
such
a
decency
as
the
institution
of
man
puts
upon
a
thing
,
but
such
a
decency
as
God
in
the
nature
of
the
thing
puts
upon
it
,
so
that
if
it
were
wanting
,
the
worke
would
bee
undecently
performed
:
But
if
the
things
be
meerly
mans
inventions
and
institutions
,
having
their
supposed
decency
,
not
from
what
is
indeed
in
the
things
themselves
,
but
from
that
which
mans
institution
puts
upon
them
,
then
they
come
not
under
that
rule
of
the
Apostle
,
but
the
abuse
of
them
is
argument
enough
for
their
rejection
.
But
it
may
be
objected
,
No
certainly
,
This
is
as
if
a
man
should
keep
a
company
of
rags
,
that
have
lien
a
great
while
upon
plague
sores
,
and
say
it
is
enough
,
I
will
wash
them
cleane
,
and
lay
them
out
to
ayre
them
;
will
any
wise
man
keep
such
rags
in
his
house
upon
this
precence
?
Those
things
that
have
had
poyson
in
them
,
none
will
be
so
unwise
to
keep
them
by
them
,
upon
pretence
of
washing
them
clean
;
if
they
be
broken
vessels
of
which
there
is
no
use
,
they
are
cast
upon
the
dunghill
with
lesse
trouble
and
more
safety
.
All
things
that
are
of
mans
invention
,
yea
those
things
that
have
beene
Gods
Ordinances
,
but
now
are
out
of
date
,
&
are
not
for
the
present
Gods
Ordinances
the
Scripture
calls
them
beggerly
rudiments
;
you
cannot
compare
mens
inventions
to
cloaths
,
or
any
thing
worth
the
ayring
or
keeping
,
but
the
truth
is
,
all
such
things
that
have
been
abused
to
Idolatry
,
are
no
other
but
as
such
dirty
rags
,
and
plaisters
laid
upon
plague-sores
.
But
further
you
will
say
,
The
text
answers
that
,
Besides
,
if
a
mans
wife
whom
her
husband
had
not
without
just
cause
suspected
for
uncleannesse
with
another
man
,
should
get
something
from
that
man
,
and
keep
it
in
her
bosome
,
or
lay
it
next
her
heart
,
and
should
tell
her
husband
,
true
,
she
keeps
such
a
thing
,
but
she
intends
no
hurt
in
it
,
it
is
a
good
thing
,
onely
she
had
it
from
him
,
will
this
think
you
satisfie
any
jealous
husband
?
The
Church
is
the
wife
of
Christ
,
he
is
jealous
,
and
he
hath
cause
to
be
jealous
,
for
he
knows
while
we
are
in
the
flesh
,
we
are
prone
to
spirituall
filthinesse
;
and
if
we
take
any
ceremony
from
Popish
Idolatry
,
and
joyne
with
his
own
Ordinances
,
and
think
to
put
off
Christ
thus
,
we
intend
to
make
no
ill
use
of
it
,
this
will
not
satisfie
Christ
.
If
any
say
,
But
why
shouldst
not
thou
manifest
thy
hatred
to
all
Idolatry
?
And
why
shouldst
not
thou
tender
thy
brethren
so
,
as
to
prevent
all
scandall
that
may
come
by
the
use
of
such
things
?
But
you
will
say
,
Indeed
the
difference
seems
to
be
much
,
What
more
faire
answer
can
Papists
give
for
their
Idolatry
then
they
did
?
Therefore
the
thing
continueth
still
cleare
,
that
(
with
those
rules
and
cautions
that
have
been
named
)
such
things
as
have
been
abused
to
Idolatry
,
must
wholly
be
cast
away
;
we
must
not
retaine
them
,
and
think
to
put
off
God
with
such
distinctions
.
To
what
end
doe
we
retaine
them
?
Is
there
not
sufficient
in
the
worship
of
God
it selfe
to
make
it
acceptable
to
him
?
The
Sixteenth
Lecture
.
HOSEA
2.
16.
17.
18.
And
it
shall
be
at
that
day
,
saith
the
Lord
,
that
thou
shalt
call
me
us
more
Baali
.
For
I
will
take
away
the
names
of
Baalim
out
of
her
mouth
,
and
they
shal
be
no
more
remembred
by
their
name
,
&c.
And
in
that
day
will
I
make
a
covenant
for
them
with
the
beasts
of
the
field
,
and
with
the
fowles
of
heaven
,
and
with
the
creeping
things
of
the
ground
:
and
I
will
break
the
bow
and
the
sword
,
and
the
battell
out
of
the
earth
,
and
will
make
them
to
lye
down
safely
.
TO
adde
a
word
or
two
more
about
that
principall
Observation
in
these
words
opened
the
last
day
;
god
would
not
have
his
people
to
worship
him
in
that
way
that
Idolaters
worship
him
;
It
hath
alwayes
beene
the
care
of
the
Churches
of
God
,
Tertul
de
corone
militis
.
O
militem
in
Deo
gloriosum
.
Vbi
scriptum
est
ne
coronemur
;
at
ubi
scriptum
est
at
coronemur
;
Tertul.
ibid.
Tertullian
therefore
writes
a
whole
Tractate
to
defend
this
Souldier
for
this
his
practice
,
and
he
saith
of
him
,
that
he
was
holier
then
his
holy
brethren
,
who
thought
and
presumed
they
might
serve
two
Lords
,
that
they
might
comply
themselves
for
the
avoyding
of
persecution
with
the
Heathens
in
the
observation
of
their
superstitious
way
of
worship
;
and
he
cryes
out
in
an
exclamation
,
in
commendation
of
this
Souldier
;
Oh
most
glorious
souldier
,
who
would
thus
venture
himselfe
,
and
not
comply
with
Idolaters
!
and
whereas
some
would
pleade
against
him
,
even
Christians
,
that
would
rather
comply
then
indure
the
hazard
,
and
say
,
where
is
it
written
in
all
the
word
of
God
that
we
should
not
weare
bayes
upon
our
heads
?
Tertullian
answereth
againe
,
Where
is
it
written
that
we
may
doe
it
?
saith
he
,
we
must
looke
into
the
Scripture
to
see
what
we
may
doe
,
and
not
thinke
it
enough
that
the
Scripture
doth
not
directly
forbid
this
or
that
very
particular
.
By
this
we
see
that
some
to
avoid
trouble
and
persecution
,
will
as
much
as
ever
they
can
comply
with
the
wayes
of
Idolatry
,
yet
those
that
are
of
a
true
Christian
heroick
spirit
indeed
,
will
not
comply
with
them
,
but
will
rather
hazard
the
sorest
persecution
.
Thus
it
should
be
with
us
,
we
must
not
retaine
any
thing
that
hath
been
abused
to
Idolatry
,
so
as
to
keep
the
honourable
memoriall
of
it
;
wee
must
not
comply
with
Idolaters
that
way
;
and
especially
in
regard
of
that
great
Idol
of
the
Crosse
(
which
we
instanced
in
,
the
last
day
)
not
so
far
to
retaine
it
as
to
bring
it
into
the
Ordinances
of
God
,
the
very
Sacrament
,
this
puts
a
great
honour
upon
it
;
yea
and
too
too
great
an
honour
is
put
upon
it
in
reserving
it
in
the
eminentest
place
of
the
City
,
and
to
thinke
it
is
an
ornament
unto
it
,
whereas
it
is
indeed
a
great
disgrace
and
dishonor
,
and
retaines
the
memory
of
your
fore-fathers
superstition
,
which
is
their
and
your
shame
.
Augustine
sayes
,
it
is
better
to
dye
with
hunger
then
to
eate
that
which
is
offered
to
Idols
,
August
de
bono
conjug
c.
18.
so
far
were
these
ancients
from
suiting
themselves
with
Idolaters
.
Gabriel
Biel
saith
the
Church
of
Rome
though
meet
to
use
leavened
bread
,
lest
in
unleavened
they
should
seeme
to
be
like
Ebion
the
Heretick
:
and
Bellarmine
would
not
have
Paul
called
Divus
Paulus
,
but
Beatus
,
because
Divus
and
Diana
were
the
words
of
the
heathen
for
their
gods
and
goddesses
.
This
promise
to
take
away
the
names
of
Baalim
comes
in
upon
Gods
reconciliation
to
his
people
.
From
whence
the
next
note
is
,
when
God
is
reconciled
to
his
people
,
there
will
be
a
thorow
Reformation
both
outward
and
inward
.
Idolatry
is
cast
out
not
onely
from
the
heart
but
from
the
mouth
,
the
taking
away
the
names
from
their
mouthes
is
a
synechdoche
,
and
notheth
the
uttertaking
away
of
all
wayes
of
Idolatry
in
the
outward
practice
as
well
as
in
the
inward
affection
.
The
more
reconciliation
there
is
with
God
,
the
more
enmity
against
Idols
and
superstitious
worship
.
A
fruitfull
signe
then
it
is
that
we
in
England
were
never
thorowly
reconciled
unto
God
,
because
we
never
yet
have
cast
off
our
Idols
.
As
some
remaynders
of
superstition
abiding
amongst
us
,
did
not
long
since
break
forth
to
most
horrid
and
vile
ways
of
false
worship
,
so
some
remainders
of
Gods
wrath
that
hath
been
amongst
us
,
this
day
breakes
forth
into
a
most
dreadfull
flame
.
When
the
people
of
the
Iews
shall
be
called
again
,
and
God
shall
be
perfectly
reconciled
to
his
Churches
,
then
Idolatry
shall
be
perfectly
rejected
,
and
there
shall
never
be
so
much
as
mention
of
their
Idols
any
more
,
this
Text
aymes
at
those
times
,
and
shall
perfectly
be
fulfilled
at
that
day
,
that
is
the
day
when
God
will
do
it
.
They
shall
call
me
no
more
Baali
,
but
Ishi
,
my
husband
.
Thence
the
note
is
,
When
a
people
is
reconciled
to
God
,
Isbi
.
Psal.
16.
3
,
4.
David
professeth
that
he
would
not
so
much
as
take
up
their
names
into
his
lips
,
of
which
before
.
Now
mark
what
followeth
presently
upon
that
,
ver.
5.
The
Lord
(
saith
he
)
is
my
portion
,
when
the
Prophet
is
so
taken
off
from
Idols
,
as
not
to
mention
the
names
of
Idols
,
then
The
Lord
is
my
portion
;
Ishi
,
the
Lord
is
my
husband
,
now
can
we
claim
a
peculiar
interest
in
God
indeed
.
This
is
the
evil
of
sin
,
it
hindereth
a
nation
,
a
soule
from
clayming
this
interest
in
God
.
God
is
a
blessed
and
glorious
God
,
yea
but
what
is
that
to
this
people
,
to
this
apostatizing
people
?
what
is
that
to
this
apostatizing
soule
?
but
when
the
soule
comes
into
God
,
&
comes
off
throughly
to
the
work
of
Reformation
,
then
this
God
is
my
God
,
Ishi
,
my
husband
.
Can
any
comfort
,
any
profit
that
you
have
in
ways
of
sinne
countervaile
this
great
loss
?
you
gaine
some
contentment
in
the
flesh
,
some
profit
in
your
estate
,
but
you
lose
the
comforts
of
your
interest
in
God
,
what
is
your
gaine
now
?
thinke
of
this
when
any
temptation
comes
,
I
may
be
yeelding
to
this
temptation
,
get
this
contentment
to
the
flesh
,
but
I
shall
lose
this
blessed
priviledg
of
clayming
an
interest
in
my
God
,
I
shall
not
be
able
to
say
,
Ishi
,
my
husband
.
Thirdly
,
Ishi
,
The
word
compared
with
the
former
Baali
,
is
a
word
of
more
love
then
the
former
.
Baali
is
a
word
,
though
it
signifies
my
husband
too
as
well
as
Ishi
,
but
it
is
husband
under
the
notion
of
dominion
,
under
the
notion
of
power
that
causeth
feare
;
but
Ishi
is
a
husband
under
the
notion
of
love
and
protection
.
Hence
the
note
is
,
God
delights
to
have
his
people
look
upon
him
with
love
and
delight
.
Ishi
,
my
husband
,
that
title
of
love
and
goodnesse
,
this
pleases
God
at
the
heart
.
It
is
reported
of
Augustus
that
he
would
not
have
the
title
of
Lord
given
to
him
,
he
refused
it
,
and
would
rather
have
his
people
to
looke
upon
him
under
the
notion
of
love
as
a
father
,
rather
then
to
feare
him
.
It
were
happy
that
all
Princes
were
of
this
minde
,
to
desire
that
their
people
should
rather
love
them
then
feare
them
!
It
is
a
most
villainous
,
wicked
,
and
cursed
principle
that
is
in
some
,
who
infuse
into
the
spirit
of
Princes
,
let
your
people
feare
you
,
no
great
matter
whether
they
love
you
or
no.
Suetonius
relateth
this
passage
of
Augustus
,
when
a
poor
man
came
to
present
a
petition
to
him
with
his
hands
shaking
and
trembling
out
of
feare
,
the
Emperor
was
much
displeased
,
and
said
,
It
is
not
fit
that
any
should
come
with
a
petition
to
a
King
,
as
if
a
man
were
giving
meat
to
an
Elephant
that
is
afraid
to
be
destroyed
by
him
.
God
doth
not
love
the
bread
of
mourners
to
be
offered
up
in
sacrifice
,
hee
loveth
to
have
people
come
unto
him
with
a
holy
boldnesse
,
with
a
filiall
,
not
with
a
servile
and
slavish
spirit
.
Christ
laid
down
his
life
to
redeeme
us
that
wee
might
serve
the
Lord
without
feare
.
Fourthly
,
They
shall
call
me
Ishi
,
that
is
,
My
strength
.
The
Church
should
looke
upon
Christ
as
the
strength
of
it
;
Thy
maker
is
thy
husband
,
and
who
is
he
?
The
Lord
of
Hosts
is
his
name
,
thy
redeemer
,
the
God
of
the
whole
earth
shall
he
be
called
.
When
the
people
of
God
can
look
upon
Christ
their
husband
as
the
Lord
of
hosts
,
and
their
Redeemer
as
the
God
of
the
whole
earth
,
then
they
finde
quiet
and
satisfaction
in
their
spirits
,
Psa.
89.
17.
God
is
said
to
be
the
glory
of
the
strength
of
his
people
;
Though
we
be
weake
in
regard
of
our
outward
helps
,
let
us
looke
up
to
Christ
our
strength
,
he
hath
been
our
strength
,
he
is
the
glory
of
it
.
Fiftly
,
I
will
take
the
names
of
Baalim
out
of
their
mouth
,
and
they
shal
be
no
more
remembred
by
their
name
.
Repentance
must
be
proportionable
to
mens
sins
.
How
doth
that
arise
?
before
ver.
13.
God
charged
them
that
they
had
forgotten
him
,
They
went
after
their
lovers
and
forgat
me
,
saith
the
Lord
.
Now
saith
God
,
your
Idols
shall
be
forgotten
,
your
hearts
were
so
far
set
upon
your
idols
as
you
forgat
me
,
now
in
your
repentance
your
hearts
shall
be
so
much
upon
me
as
you
shall
forget
your
Idols
.
Those
men
who
have
beene
so
wicked
and
ungodly
heretofore
,
that
they
have
forgot
God
,
God
hath
not
been
in
all
their
thoughts
.
God
expects
now
from
them
that
their
lusts
should
not
be
in
all
their
thoughts
.
It
is
not
enough
that
you
forbeare
the
act
,
but
you
must
not
roule
the
sweet
of
them
in
your
thoughts
you
must
not
so
much
as
remember
them
,
except
it
be
with
the
detestation
of
them
.
If
there
be
not
a
proportion
between
your
repentance
&
your
former
sins
,
They
shal
not
so
much
as
be
remembred
by
their
name
,
they
shal
not
thinke
of
them
.
The
note
from
hence
is
,
all
superstitious
vanities
though
they
may
seem
for
the
present
never
so
glorious
,
yet
in
time
they
will
vanish
and
come
to
nothing
,
God
hath
a
time
to
make
them
so
to
vanish
,
as
they
shall
not
so
much
as
be
thought
off
.
Col.
2.
22.
it
is
said
of
the
rudiments
of
the
world
,
that
are
according
to
the
Doctrine
of
men
,
they
perish
in
the
use
,
in
the
present
use
,
that
is
,
they
effect
nothing
that
they
seeme
to
be
appointed
for
,
there
is
no
good
cometh
of
them
for
the
present
,
but
in
the
very
use
they
come
to
nothing
;
but
time
shall
be
that
God
will
cause
them
all
to
perish
utterly
,
and
the
very
remembrance
of
them
shall
be
taken
away
.
It
is
true
for
the
present
while
mens
hearts
are
set
upon
superstitious
wayes
,
O
how
glorious
are
they
in
their
eyes
▪
but
these
glorious
things
will
come
to
nothing
,
whereas
those
Ordinances
of
God
that
seeme
to
be
but
meane
things
,
wherein
the
simplicity
of
the
Gospel
appeareth
,
they
shall
appeare
full
of
beauty
,
though
for
the
present
they
seeme
to
be
darkened
,
they
shall
be
glorious
in
the
eyes
of
the
Saints
to
the
end
of
the
world
.
Not
long
since
what
a
stirre
was
there
about
the
more
then
decent
,
even
superstitious
adorning
of
Temples
,
and
building
of
Altars
,
and
brave
Canopies
,
what
sumptuous
things
and
fine
knacks
had
they
,
and
all
to
set
out
a
pompous
superstitious
way
of
worship
?
this
altogether
prevailed
;
as
for
the
purity
and
simplicity
of
Gods
wayes
and
worship
,
how
was
it
trampled
under
feet
as
an
unworthy
contemptible
thing
?
but
these
things
that
for
a
while
seemed
so
glorious
,
begin
to
vanish
,
and
wee
hope
ere
long
will
come
to
nothing
,
the
very
memory
of
them
shall
perish
,
the
purity
of
Gods
worship
,
and
the
simplicity
of
the
Gospell
in
Gods
Ordinances
shall
recover
their
beauty
and
glory
when
those
braveries
shall
be
no
more
.
7.
id
possumus
qnod
jure
possumus
,
we
have
cause
to
remember
it
with
shame
and
confusion
of
face
.
Ye
old
men
may
remember
the
sins
of
your
youth
,
but
how
can
you
remember
them
and
speake
of
them
with
joy
and
meryment
?
that
is
an
evil
,
yea
almost
a
desperate
signe
,
do
you
so
remember
the
sinnes
of
your
youth
as
to
tell
tales
of
the
pranckes
of
your
younger
dayes
with
joy
?
you
are
in
a
high
degree
left
of
God
,
and
given
up
to
hardnesse
,
you
shall
remember
them
with
shame
and
indignation
,
the
sweet
morsells
of
former
sinnes
coming
up
into
remembrance
should
be
bitter
and
sower
unto
you
.
The
last
note
is
,
I
will
take
away
the
names
of
Baalim
out
of
their
mouthes
.
Certainly
the
people
in
these
times
hung
much
upon
their
false
ways
of
worship
,
they
had
many
arguments
for
their
way
,
no
question
but
they
had
many
distinctions
to
uphold
it
:
but
there
shall
come
a
day
saith
the
Lord
,
But
God
having
a
love
unto
them
,
by
some
way
or
other
takes
off
their
hearts
,
if
he
doth
it
not
by
settling
truths
upon
the
heart
by
his
Spirit
,
he
will
doe
it
by
some
notable
works
o●
providence
;
we
finde
it
by
experience
,
so
long
as
mens
engagements
hold
,
that
they
cannot
enjoy
their
estates
,
liberties
and
comforts
,
without
yeelding
to
such
wayes
of
superstition
,
they
will
not
be
taken
off
from
them
;
they
please
themselves
in
this
(
and
perhaps
they
speake
what
they
thinke
)
that
they
doe
nothing
against
the
light
of
their
consciences
;
for
why
?
their
ingagements
keepe
off
the
strength
of
truth
,
that
it
comes
not
to
a
full
conviction
of
conscience
:
But
when
God
shall
by
any
worke
of
his
providence
take
off
their
hearts
from
ingagements
,
and
then
come
and
set
before
them
the
same
truths
that
formerly
he
did
,
they
come
to
see
now
a
convincing
evidence
in
those
truths
,
they
stand
admiring
that
they
saw
it
not
before
,
wonder
what
the
matter
was
,
they
read
such
bookes
before
that
had
the
same
arguments
against
their
wayes
,
and
for
the
truth
,
but
they
could
not
see
the
strength
of
them
before
,
now
they
see
it
apparently
,
and
they
are
ashamed
of
themselves
every
time
they
goe
into
the
presence
of
God
,
they
are
confounded
in
their
owne
thoughts
to
thinke
,
that
though
truths
were
so
clear
before
,
they
did
not
see
them
,
now
they
see
them
with
such
cleareness
,
as
they
thinke
they
could
lay
downe
their
lives
for
them
,
whatsoever
they
suffer
for
time
to
come
,
they
can
never
yield
to
what
they
have
yeilded
to
heretofore
:
What
is
the
matter
?
God
hath
come
in
with
power
,
God
hath
taken
off
their
hearts
.
God
attributeth
this
to
himself
,
I
will
take
the
names
of
Baalim
out
of
their
mouthes
;
whatsoever
they
have
to
say
for
the
keeping
of
such
names
and
reliques
of
Idolatry
,
yet
I
will
come
with
power
upon
their
hearts
and
take
them
out
of
their
mouths
.
Then
indeed
when
God
thus
commeth
the
thing
will
be
done
.
And
let
us
take
heed
we
doe
not
stand
out
too
long
,
lest
God
come
to
take
off
our
hearts
by
some
dreadfull
way
of
judgement
or
other
;
It
were
better
our
mouths
were
stopped
,
our
objections
silenced
,
and
so
all
the
reliques
and
remainders
of
false
worship
were
taken
from
us
thorough
the
word
and
Spirit
of
God
:
If
that
will
not
doe
,
God
will
come
in
some
other
way
,
and
take
the
name
of
Baalim
out
of
our
mouths
;
And
if
wee
will
keepe
the
memory
of
superstitious
wayes
,
God
may
extirpate
the
memory
of
them
by
such
wayes
as
may
prove
fearfull
unto
us
,
and
make
our
hearts
to
ake
,
and
our
eares
to
tingle
.
Wee
have
a
notable
passage
for
this
,
Ezekiel
6.
6.
In
all
your
dwelling
places
saith
God
,
your
Cities
shall
be
laid
waste
,
and
the
high
places
shall
be
desolate
,
(
marke
)
that
your
Altars
may
be
laid
waste
,
and
made
desolate
,
and
your
Idols
may
be
broken
and
cease
,
and
your
Images
may
be
cut
down
,
and
your
works
may
be
abolished
.
Observe
the
Text
,
In
all
your
dwelling
places
your
Cities
shall
be
laid
waste
;
to
what
end
?
That
your
Altars
may
be
laid
waste
;
So
that
God
will
lay
waste
their
Cities
for
this
very
end
,
that
hee
may
lay
waste
their
Altars
;
if
they
will
not
lay
waste
their
Altars
,
if
they
will
not
abolish
their
superstitions
that
are
amongst
them
,
God
will
abolish
their
Cities
,
lay
waste
their
Cities
that
he
may
lay
waste
their
Altars
.
God
hath
begun
to
put
it
into
the
heart
of
our
governors
,
the
Parliament
,
to
abolish
many
superstitious
pictures
and
crosses
in
divers
places
,
there
is
yet
one
great
one
remaining
,
and
we
hope
God
upon
the
same
grounds
may
put
into
their
hearts
the
abolishing
of
that
.
VERSE
,
18.
And
in
that
day
I
will
make
a
Covenant
for
them
with
the
beasts
of
the
field
,
and
with
the
fowles
of
Heaven
,
and
with
the
creeping
things
of
the
ground
;
and
I
will
break
the
bow
,
and
the
sword
,
&
the
batteli
out
of
the
earth
,
and
I
will
make
them
to
lye
downe
safely
.
In
this
verse
God
promiseth
peace
and
security
;
peace
,
in
regard
of
their
deliverance
from
the
beasts
of
the
field
,
and
fowles
of
the
heaven
,
&
creeping
things
of
the
ground
;
Peace
from
the
hostility
of
their
adversaries
,
he
will
break
the
bow
&
the
sword
,
&
the
battell
out
of
the
earth
;
And
security
,
they
shall
lye
down
safely
.
I
will
make
a
covenant
for
them
with
the
beasts
of
the
field
,
&c.
Some
allegorize
upon
these
words
,
the
beasts
of
the
field
,
they
say
are
meant
cruell
wicked
men
;
the
fowles
of
the
ayre
,
ambitious
wicked
men
that
are
lofty
in
their
thoughts
&
counsels
;
the
creeping
things
of
the
ground
,
subtill
adversaries
,
God
here
promises
,
they
say
,
to
deliver
them
from
all
these
.
But
I
desire
not
to
fall
upon
Allegories
,
but
when
there
is
a
necessity
,
therefore
take
the
words
literally
,
The
beasts
of
the
field
,
fowles
of
the
ayre
,
and
creeping
things
of
the
earth
.
to
make
a
covenant
for
his
people
,
with
the
beasts
of
the
field
,
and
the
fowles
of
heaven
,
and
the
creeping
things
of
the
earth
?
For
to
speake
properly
,
no
creature
is
capable
of
a
Covenant
with
God
,
but
onely
the
rationall
.
The
meaning
is
,
making
of
a
Covenant
with
them
;
I
will
shew
it
you
in
another
Scripture
,
Ier.
33.
20.
If
you
can
break
my
covenant
of
the
day
,
&
my
covenant
of
the
night
,
that
there
should
not
be
day
and
night
in
their
season
,
&c.
How
doth
God
make
a
Covenant
with
the
day
,
and
a
Covenant
with
the
night
?
Thus
,
there
is
an
establishment
of
Gods
decree
upon
the
day
,
and
upon
the
night
,
that
it
should
be
in
such
and
such
a
way
from
the
Creation
unto
the
end
of
the
world
,
From
hence
the
notes
are
these
.
First
,
Againe
,
peace
with
God
brings
peace
with
the
creatures
.
I
will
make
a
covenant
with
the
beasts
of
the
field
,
with
the
fowles
of
the
ayre
,
&c.
Job
5.
23.
you
have
a
strange
kind
of
promise
,
Thou
shalt
be
in
league
with
the
stones
of
the
field
,
and
the
beasts
of
the
earth
shall
be
at
peace
with
thee
.
This
goes
somewhat
deeper
then
that
which
is
here
promised
,
there
shall
be
a
league
,
not
only
with
the
beasts
,
but
with
the
stones
of
the
field
.
How
in
league
with
the
stones
of
the
field
?
It
is
more
easie
to
be
understood
,
to
be
in
league
with
the
beasts
of
the
field
,
for
they
are
many
times
hurtfull
unto
us
.
But
how
with
the
stones
of
the
field
?
There
are
many
interpretations
given
of
that
place
.
Only
thus
much
for
the
present
.
It
was
wont
to
be
the
way
(
and
so
it
is
still
in
many
places
)
in
setting
the
bounds
of
their
fields
,
The
stones
of
the
field
shal
be
in
league
with
thee
,
that
is
,
the
stones
of
the
field
that
stand
for
your
land-marks
shall
abide
,
and
none
shall
take
them
away
;
I
will
preserve
your
bounds
,
as
if
you
were
in
league
with
the
stones
that
are
your
land-marks
,
as
if
they
had
agreed
with
you
,
and
were
in
covenant
that
they
would
undertake
to
stand
,
and
to
set
out
the
bounds
of
your
fields
for
ever
:
And
the
beasts
of
the
field
also
shall
bee
usefull
to
you
,
and
do
you
no
hurt
.
But
you
will
say
,
Many
things
might
be
answered
to
that
,
God
corrects
and
men
despise
not
the
chastning
of
the
Almighty
,
now
this
in
vers.
23.
hath
reference
unto
that
time
:
that
is
,
when
any
do
make
use
of
Gods
correction
,
doe
not
despise
it
but
in
a
reverent
way
submit
unto
Gods
hand
of
correction
,
then
God
will
make
this
league
with
the
stones
of
the
field
,
and
with
the
beasts
of
the
earth
.
If
God
hath
corrected
you
with
any
sicknesse
,
and
you
doe
not
profit
by
that
sickenesse
,
it
is
just
with
God
that
a
beast
of
the
field
,
that
some
or
other
creature
should
meet
you
,
and
be
more
terrible
unto
you
then
ever
your
sicknesse
was
.
And
the
promise
here
in
Hosea
is
to
those
that
are
reconciled
to
God
,
who
have
cast
off
their
superstitious
vanities
:
And
because
wee
are
not
here
perfectly
reconciled
,
therefore
this
promise
is
not
perfectly
fulfilled
;
But
I
make
no
question
but
the
holy
Ghost
here
aymeth
at
the
t●me
of
the
call
of
the
Jews
,
and
then
I
believe
that
this
promise
shall
be
literally
fulfilled
,
and
those
other
promises
in
Esay
and
other
places
,
where
God
sayes
he
will
make
the
Lion
to
eate
straw
with
the
Oxe
,
and
the
like
,
and
that
no
venomous
creature
shall
doe
them
hurt
;
a
restitution
of
all
things
(
as
it
is
called
Acts
3.
21.
)
the
creatures
shall
be
restored
to
such
a
knd
of
excellency
as
it
had
at
the
first
in
the
Creation
:
And
though
in
part
this
may
be
fulfilled
to
Gods
people
,
so
as
the
beasts
of
the
field
shall
do
them
no
hurt
,
that
is
,
if
they
prevail
against
them
it
shall
be
for
some
gracious
ends
that
God
aymsat
,
yet
for
the
literall
fulfilling
of
it
it
is
reserved
for
that
day
.
Thirdly
,
When
God
is
reconciled
to
his
people
,
Away
with
such
a
man
from
the
earth
,
he
is
not
worthy
to
live
,
the
next
newes
wee
heare
,
forty
of
them
conspired
together
,
and
bound
themselves
with
an
oath
,
that
they
would
neither
eate
nor
drinke
till
they
had
killed
him
.
Fourthly
,
I
will
make
a
Covenant
,
saith
God
,
you
shall
have
this
mercy
,
and
have
it
by
covenant
.
Mercy
that
commeth
by
Covenant
is
excellent
mercy
indeed
.
Though
they
doe
,
yet
a
godly
man
hath
more
sweetnesse
in
this
then
he
,
in
that
he
can
see
this
his
safety
from
the
Covenant
:
when
he
rides
a
journey
,
his
beast
is
not
made
an
instrument
of
Gods
wrath
to
dash
out
his
braines
,
perhaps
it
is
so
with
his
wicked
neighbour
that
rides
with
him
,
but
that
from
whence
the
preservation
is
,
is
different
,
it
is
a
mercy
to
the
godly
man
form
the
Covenant
that
God
hath
made
with
him
,
to
preserve
him
in
all
his
wayes
,
it
is
but
generall
providence
to
the
other
;
wicked
men
may
have
the
same
mercies
for
the
matter
of
them
that
the
godly
have
,
yet
there
is
a
kernell
in
the
mercy
which
onely
the
Saints
enjoy
.
There
are
two
things
observable
in
a
mercy
comming
by
Covenant
.
1.
It
is
more
sweet
.
2.
More
firme
.
More
sweet
,
Psal.
25.
10.
All
the
paths
of
the
Lord
are
mercy
and
truth
,
to
such
as
keepe
his
covenant
.
This
is
a
sweet
promise
,
a
soule-satisfying
promise
,
more
worth
then
all
the
riches
of
your
City
,
even
that
one
promise
;
all
the
passages
of
Gods
ordinary
providence
are
mercy
and
truth
to
those
that
keepe
his
Covenant
.
Marke
,
perhaps
they
are
mercies
to
you
,
there
is
a
generall
bounty
you
have
in
your
ordinary
preservation
,
but
they
are
not
Mercy
and
truth
to
you
,
there
is
the
addition
,
they
are
Mercy
and
truth
to
the
godly
,
that
is
,
they
are
such
mercies
as
are
bound
to
them
by
Covenant
;
Therein
David
rejoyceth
,
therefore
saith
he
in
the
beginning
of
the
Psalme
,
I
will
lift
up
my
heart
unto
God
,
as
amongst
other
reasons
so
for
this
,
that
all
the
paths
of
God
are
not
onely
mercy
,
but
mercy
and
truth
:
You
have
beene
preserved
,
and
have
had
many
mercies
from
God
,
Well
,
they
are
Gods
mercies
unto
you
,
but
are
they
mercies
and
truth
to
you
?
that
is
,
Doe
they
come
to
you
in
a
way
of
promise
?
Looke
to
that
,
there
is
the
sweetnesse
of
a
mercy
,
and
it
is
a
good
signe
of
a
gracious
heart
to
looke
more
to
the
Originall
whence
mercy
commeth
,
then
to
the
outward
part
of
the
mercy
.
Secondly
,
They
are
more
firme
,
Esay
54.
10.
The
mountaines
shal
depart
,
&
the
hills
be
removed
,
but
my
kindnesse
shall
not
depart
from
thee
:
Why
?
For
the
Covenant
of
my
peace
shall
not
be
removed
.
That
mercy
that
you
have
,
I
give
it
in
a
way
of
Covenant
,
and
the
hills
and
mountaines
shall
depart
rather
then
that
kindnesse
of
mine
shall
depart
.
5.
his
Covenant
which
he
made
with
Abraham
,
thirteen
times
,
to
note
thus
much
,
that
that
was
the
mercy
indeed
that
must
satisfie
Abraham
in
all
his
troubles
,
sorrowes
,
and
afflictions
:
as
if
God
should
say
,
be
satisfied
with
this
Abraham
,
that
I
have
entred
into
Covenant
with
thee
and
thy
seed
,
I
am
a
God
in
Covenant
with
thee
.
And
2
Sam.
23.
5.
there
is
a
notable
Text
,
Although
(
saith
David
)
my
house
be
not
so
with
God
(
as
I
desire
,
as
I
expect
)
yet
the
Lord
hath
made
me
an
everlasting
Covenant
,
ordered
in
all
things
and
sure
;
for
this
is
all
my
salvation
,
&
all
my
desire
,
although
he
make
it
not
to
growe
.
Take
this
Scripture
Christians
,
take
it
I
say
and
make
use
of
it
in
these
times
of
trouble
,
though
things
doe
not
go
as
you
desire
yet
say
as
David
did
,
yet
the
Lord
hath
made
a
Covenant
with
us
ordered
and
sure
in
all
things
,
ands
all
our
this
isalvation
and
all
our
desire
.
6.
eternall
life
that
was
promised
before
the
world
began
,
Why
,
what
promise
was
there
ever
made
before
the
world
began
?
to
whom
was
this
promise
made
?
who
was
there
before
the
world
began
for
God
to
make
any
promise
unto
?
It
was
onely
the
Son
of
God
,
the
second
person
in
Trinity
,
and
there
was
a
most
blessed
transaction
between
God
the
Father
,
and
God
the
Son
,
for
our
everlasting
good
before
the
world
began
,
and
upon
that
dependeth
all
our
salvation
and
our
hope
.
When
we
reade
the
promises
of
the
Gospel
that
the
Lord
hath
given
to
us
as
branches
of
the
Covenant
of
grace
made
with
us
,
we
are
ready
to
think
,
we
are
poore
weake
creatures
,
we
cannot
keepe
Covenant
with
God
,
we
cannot
performe
the
conditions
of
the
Covenant
:
But
Christians
know
this
,
thy
peace
,
the
salvation
of
thy
soul
doth
not
depend
so
much
upon
a
Covenant
God
hath
made
with
thee
as
upon
the
Covenant
he
hath
made
with
his
Son
,
there
is
the
firmenesse
,
the
original
,
the
foundation
of
all
thy
good
&
thy
salvation
;
and
though
thou
art
a
poore
weake
creature
that
doth
not
keepe
Covenant
with
the
Lord
,
yet
the
Son
of
God
hath
kept
Covenant
with
the
Father
,
and
hath
perfectly
performed
all
conditions
the
Father
required
of
him
,
the
worke
hath
been
perfected
by
the
Son
,
and
here
is
our
comfort
.
Raise
your
drooping
hearts
by
this
meditation
.
The
second
part
of
this
peace
,
and
that
is
a
promise
of
deliverance
from
hoftility
,
from
the
enemy
,
I
will
breake
the
bow
,
and
the
sword
,
and
the
battell
out
of
the
earth
.
First
,
the
breaking
of
swords
into
plough-shares
and
spears
in
pruning
hooks
.
You
finde
the
contrary
when
God
threatneth
judgement
to
a
people
,
Joel
.
3.
10.
he
threatneth
thus
,
to
beate
their
plongh-shares
into
swords
,
and
their
pruning
hooks
into
spears
,
then
they
are
in
a
sad
condition
.
It
is
a
great
deale
better
that
their
swords
should
be
beaten
into
plow-shares
,
This
peace
is
a
most
amiable
thing
,
and
lovely
in
all
our
eyes
,
every
man
desireth
it
,
and
God
promiseth
it
unto
his
people
in
many
places
as
a
most
speciall
fruite
of
his
love
unto
them
.
Esay
33.
10.
Jerusalem
shall
be
a
quiet
habitation
,
a
tabernacle
that
shal
not
be
taken
down
;
And
Num.
6.
25
,
26.
The
Lord
make
his
face
shine
upon
thee
and
be
gracious
unto
thee
,
the
Lord
lift
up
his
countenance
upon
thee
and
give
thee
peace
;
the
shining
of
Gods
face
appeareth
in
giving
of
peace
to
a
Nation
:
therefore
Jer
,
16.
5.
where
God
threatneth
the
taking
away
of
peace
,
marke
the
expression
,
I
have
taken
away
my
peace
from
this
people
saith
the
the
Lord
,
even
loving
kindnesse
and
mercies
.
He
doth
not
say
I
have
taken
away
peace
,
but
I
have
taken
away
My
peace
,
and
then
,
when
My
peace
is
taken
away
,
I
will
even
take
away
loving
kindnesse
and
mercies
,
how
easie
were
it
to
let
out
ones
selfe
in
large
discourses
in
the
high
commendations
of
peace
?
God
teaches
us
in
these
days
to
set
a
high
price
upon
it
.
We
have
had
a
peace
a
long
time
and
the
Lord
knowes
we
have
not
priced
that
mercy
;
now
we
know
what
a
sad
thing
it
is
to
have
war
in
our
Gates
.
Peace
is
a
sweet
mercy
,
therefore
pitty
it
is
that
it
should
not
be
improved
,
pitty
is
it
that
it
should
be
abused
.
Oh
how
have
we
abused
our
former
peace
!
God
gave
us
peace
before
,
to
what
end
?
That
we
might
be
edifyed
and
so
built
up
in
the
feare
of
God
and
comfort
of
the
holy
Ghost
,
as
Acts
9.
31.
it
is
said
,
the
Churches
had
rest
,
&
were
edifyed
,
and
did
walk
in
the
feare
of
God
,
and
the
comforts
of
the
holy
Ghost
.
We
have
not
made
this
use
of
the
rest
God
hath
been
pleased
to
afford
us
,
but
we
have
growne
wanton
with
our
peace
,
with
this
precious
jewell
,
and
just
it
is
with
God
to
take
it
from
us
.
And
now
we
doe
desire
peace
,
but
to
what
end
?
Still
ayming
at
this
especially
at
this
that
we
might
have
more
freedome
to
satisfie
our
lusts
,
and
to
make
provision
for
the
flesh
,
that
is
the
very
ground
of
most
mens
desire
of
peace
:
whereas
if
we
did
understand
the
true
worth
of
peace
indeed
,
we
would
thinke
it
a
very
low
end
to
desire
peace
onely
to
attaine
this
.
I
will
make
a
Covenant
of
peace
with
them
,
it
shall
be
an
everlasting
Covenant
with
them
,
and
I
will
place
them
and
multiply
them
,
and
will
set
my
sanctuary
in
the
middest
of
them
for
evermore
.
Yea
that
is
a
comfortable
peace
,
to
be
desired
indeed
,
when
God
by
peace
shall
make
way
to
set
his
sanctuary
amongst
us
.
If
we
did
desire
peace
upon
these
termes
,
we
might
have
peace
sooner
then
we
are
like
to
have
it
.
Againe
,
Peace
is
sweet
,
therefore
pitty
it
is
that
it
should
be
falsifyed
.
Ps.
28.
3.
there
are
some
that
speake
peace
to
their
neighbours
,
but
mischiefe
is
in
their
hearts
.
It
is
pitty
that
such
a
precious
thing
as
peace
should
be
serviceable
to
mens
lusts
,
that
it
should
be
pretended
only
to
drive
on
a
mischievous
designe
,
Peace
is
too
good
to
be
serviceable
to
mens
base
ends
.
Yet
further
,
Peace
is
a
great
blessing
,
therefore
pitty
it
is
that
it
should
not
be
endeavoured
for
to
the
uttermost
.
Peace
is
a
great
blessing
from
God
,
but
we
must
take
heed
we
buy
it
not
too
deare
;
we
may
say
of
this
as
we
use
to
say
of
Gold
,
we
may
buy
gold
toodear
.
You
will
say
how
is
it
possible
to
buy
peace
at
too
deare
a
rate
?
Yes
,
if
you
give
these
three
things
for
it
,
you
have
but
a
deare
bargain
of
it
.
First
,
Secondly
,
if
you
shall
betray
those
that
have
beene
most
active
for
the
publique
good
,
onely
that
you
may
be
way
of
complyance
provide
for
your
own
particular
peace
,
this
peace
costs
you
too
deare
.
Thirdly
,
if
you
for
love
of
peace
shall
subject
your selves
to
tyranny
or
slavery
.
This
is
peace
at
too
deare
a
rate
,
and
the
posterity
that
comes
after
may
curse
that
basenesse
of
spirit
,
and
cowardlynesse
of
the
generation
that
went
before
,
that
should
buy
peace
for
themselves
so
deare
,
as
to
bring
not
onely
themselves
but
their
posterity
under
the
bondage
of
miserable
tyranny
and
woefull
slavery
.
It
is
true
,
it
is
a
great
deale
easier
for
a
man
that
is
striving
and
fighting
with
his
enemy
,
to
lie
downe
,
then
to
spend
his
strength
with
fighting
and
striving
;
he
shal
not
spend
so
many
of
his
spirits
in
the
act
of
lying
down
,
why
will
he
weary
himself
?
is
it
not
better
to
lye
down
upon
the
soft
grasse
then
to
tyre
himselfe
in
combating
?
but
if
this
man
lye
down
,
he
hath
his
throat
cut
by
his
enemy
;
hath
this
man
thinke
you
done
wisely
for
himself
?
to
prevent
trouble
,
he
hath
lost
his
life
,
If
we
should
be
so
weary
of
present
troubles
as
to
lye
downe
to
have
our
throats
cut
by
our
adversaries
,
shall
the
generation
to
come
commend
either
our
wisdome
or
valor
?
It
is
true
,
when
a
stream
runneth
strong
,
you
cannot
expect
to
stopp
that
streame
,
but
there
will
be
some
trouble
in
doing
it
;
And
the
truth
is
,
that
war
that
is
now
o●
foot
with
us
,
though
it
hath
much
trouble
in
it
,
and
many
of
our
brethren
suffer
many
hard
things
by
it
,
yet
let
us
know
it
is
but
to
stop
a
streame
of
misery
that
was
comming
upon
us
,
and
it
is
better
to
undergoe
some
difficulties
in
the
stopping
the
streame
,
then
to
be
quiet
,
and
so
let
it
overflow
us
,
till
all
be
past
recovery
.
Our
adversaries
cry
out
that
we
are
enemies
to
peace
,
and
they
all
for
peace
,
that
is
they
would
have
us
to
be
so
quiet
as
to
let
them
doe
what
they
list
,
they
would
faine
have
us
so
to
love
peace
as
to
give
up
our
strength
to
them
,
&
to
be
irrecoverably
under
their
power
.
Therefore
let
this
generation
be
wise
,
for
great
things
depend
upon
these
present
affaires
of
the
kingdome
,
that
concerne
not
only
their
own
outward
comfort
,
but
the
glory
of
God
,
and
the
good
of
their
posterity
to
many
generations
after
.
I
will
breake
the
bow
and
the
sword
,
&c.
It
is
God
that
bringeth
peace
as
he
pleaseth
;
will
breake
the
bow
,
saith
God
,
Jer.
47.
6.
O
thou
sword
of
the
Lord
,
how
long
will
it
be
ere
thou
be
quiet
?
put
up
thy selfe
into
thy
scabbard
,
rest
and
be
still
.
The
sword
answers
,
How
can
I
be
quiet
seeing
the
Lord
hath
given
me
a
charge
against
Askelon
,
&c.
Till
God
give
a
commission
to
the
sword
it
cannot
rest
and
be
still
.
Job
.
34.
29.
When
he
giveth
quietnesse
,
who
then
can
make
trouble
?
and
when
he
hideth
his
face
,
who
then
can
behold
him
?
whether
it
be
against
a
nation
or
a
man
onely
.
If
he
cause
trouble
,
who
can
make
quietnesse
?
Oh
no
,
none
can
.
It
is
God
that
is
to
be
looked
at
in
breaking
of
treaties
,
it
is
God
that
hardneth
the
hearts
of
men
that
they
shall
not
make
peace
untill
his
time
come
.
Iosh.
11.
19.
20.
a
most
remarkable
text
.
There
was
not
(
saith
the
text
)
a
City
that
made
peace
with
the
children
of
Israel
save
the
inhabitants
of
Gibeon
,
for
it
was
of
the
Lord
to
harden
their
hearts
that
they
should
come
against
Israel
in
battell
that
they
might
utterly
be
destroyed
.
Of
all
the
Cities
in
Canaan
that
Gods
people
came
against
,
though
Gods
hand
was
very
remarkable
in
going
along
with
them
,
working
many
miracles
for
them
,
yet
the
Text
observeth
that
there
was
none
that
would
make
peace
with
them
only
Gibeon
,
for
was
of
the
Lord
to
harden
their
hearts
to
come
against
Israel
in
bat
tell
that
they
might
utterly
be
destroyed
.
God
intended
to
destroy
them
,
therefore
God
hardened
them
that
they
should
not
make
peace
with
his
people
.
God
is
the
Prince
of
peace
,
therefore
he
disposeth
of
it
as
he
will
;
Many
devices
may
be
in
the
hearts
of
men
,
they
have
many
plots
and
contrivances
,
but
the
counsell
of
the
Lord
shall
stand
.
Psalm
,
29.
11.
The
Lord
sitteth
upon
the
floods
,
yea
the
Lord
sitteth
King
for
ever
.
The
Lord
will
give
strength
to
his
people
,
the
Lord
will
blesse
his
people
with
peace
.
That
is
not
the
peace
for
God
to
blesse
his
people
with
,
for
which
they
must
lay
open
their
throats
to
be
cut
,
and
betray
his
cause
.
God
need
give
no
strength
for
this
,
but
Gods
way
is
to
give
strength
to
his
people
,
and
then
to
blesse
them
with
peace
.
We
love
peace
,
but
let
us
look
to
have
our
peace
thorow
the
strength
of
God
:
put
those
together
,
the
Lord
hath
promised
it
,
&
do
you
pleade
this
promise
;
though
we
seem
weak
,
yet
the
Lord
will
give
his
people
strength
,
and
so
he
will
blesse
his
people
with
peace
.
We
must
work
our
peace
by
improving
Gods
strength
,
not
thinke
to
get
peace
by
a
sluggish
complyance
,
&
a
base
unworthy
yeelding
to
our
adversaries
,
Jer.
14
,
19.
We
looked
for
peace
,
it
seemes
they
were
in
some
treaties
,
and
there
is
no
good
,
for
healing
,
and
behold
trouble
,
all
their
treaties
came
to
nothing
:
But
mark
what
follows
,
ver.
20.
We
acknowledge
,
O
Lord
,
our
wickednes
&
the
iniquity
of
our
fathers
;
O
Lord
we
dwell
amongst
people
that
are
set
on
fire
,
we
speake
of
peace
,
yea
when
they
speake
of
peace
they
have
mischiefe
in
their
hearts
,
O
Lord
our
wickednesse
and
the
iniquity
of
our
fathers
is
great
,
O
Lord
pardon
our
iniquity
.
This
is
the
way
to
have
peace
,
to
make
up
our
peace
with
God
.
Thirdly
,
They
shall
call
me
no
more
Baali
,
then
will
I
break
the
bow
;
when
they
shall
break
of
throughly
their
Idolatry
,
then
will
I
break
the
bow
&
the
sword
;
so
long
as
they
worship
false
gods
,
war
shall
be
in
their
gates
;
but
when
they
shall
throughly
reforme
and
set
up
my
worship
in
that
way
that
I
wil
have
,
then
will
I
break
the
bow
.
That
is
the
way
if
we
could
trust
God
for
it
.
a
quiet
habitation
,
what
followeth
?
ver.
22.
For
the
Lord
is
our
judge
,
the
Lord
is
our
law-giver
,
the
more
we
entertain
him
as
judge
,
&
our
lawgiver
,
the
more
peace
we
shall
have
,
Isa.
9.
7.
Of
his
government
&
peace
there
shal
be
no
end
.
When
the
government
of
Christ
commeth
,
then
cometh
peace
.
Zach.
6.
13.
He
shal
rule
upon
his
throne
,
&
be
a
Priest
upon
his
throne
,
&
the
counsel
of
peace
shal
be
between
them
both
,
that
is
,
advance
Christ
in
his
Kingly
Office
as
well
as
in
his
priestly
Office
,
&
then
there
shal
be
a
counsell
of
peace
.
What
is
the
reason
that
the
counsell
of
peace
hath
not
prevayled
to
this
day
?
We
have
cause
to
feare
they
have
not
beene
set
betweene
both
,
betweene
the
Kingly
Office
and
Priestly
Office
of
Christ
to
advance
them
both
.
Esay
32.
17.
18.
The
works
of
righteousnesse
shal
be
peace
,
and
the
effect
of
righteousnesse
quietnesse
,
and
assurance
for
ever
,
and
my
people
shall
dwell
in
a
peaceable
habitation
,
and
in
sure
dwellings
,
and
in
quiet
resting
places
.
See
how
the
Holy
Ghost
addes
one
word
to
another
,
to
shew
that
true
peace
is
in
the
wayes
of
righteousnesse
.
When
mens
counsells
for
peace
are
crooked
counsells
,
when
they
seek
to
company
for
their
own
ends
,
when
the
honour
of
God
is
not
their
chiefe
ayme
,
it
is
just
with
God
to
dash
all
their
counsels
.
Esay
59.
8.
The
way
of
peace
they
know
not
,
saith
God
,
there
is
no
judgement
in
their
goings
,
they
have
made
them
crooked
paths
,
whosoever
goeth
therein
shall
not
know
peace
.
Wee
know
the
going
of
the
serpent
is
a
crooked
going
,
it
windeth
up
and
downe
;
so
many
of
our
Counsellours
of
peace
have
gone
like
the
serpent
,
winding
up
and
down
in
their
carnall
policies
,
they
have
not
studied
reformation
,
but
have
gone
in
crooked
paths
,
and
therefore
they
have
not
brought
forth
the
true
effects
of
peace
.
But
one
place
more
,
Jer.
31
,
22.
23
,
there
the
Lord
speaks
concerning
his
people
,
when
he
was
about
to
deliver
them
from
captivity
,
How
long
wilt
thou
goe
about
?
that
is
,
you
doe
not
goe
on
the
right
way
,
you
compasse
about
,
you
have
fetches
because
you
meet
with
difficulties
in
your
way
,
you
thinke
by
this
and
the
other
meanes
to
avoid
troubles
,
but
you
shall
goe
on
by
a
right
line
:
what
followeth
?
The
Lord
blesse
thee
O
habitation
of
justice
and
mountaine
of
holynesse
;
Apply
your
counsels
that
way
to
be
the
habitation
of
justice
and
the
mountaine
of
holinesse
,
and
the
worke
is
done
,
execute
justice
upon
Delinquents
that
are
in
your
power
,
and
set
up
the
Ordinances
of
God
in
the
right
way
of
worship
,
this
is
the
way
of
peace
,
but
all
this
while
you
have
gone
about
,
Oh
that
the
Lord
would
deliver
our
great
Councellours
from
going
about
.
They
shall
lye
down
safely
.
Hence
the
note
is
,
onely
Gods
great
peace
bringeth
safety
,
if
we
patch
up
a
false
peace
upon
base
&
unworthy
terms
,
we
must
not
thinke
to
lye
downe
safely
;
but
when
God
promiseth
peace
a
fruit
of
the
Covenant
,
then
it
followes
,
they
shall
lye
downe
safely
,
Levit.
16.
5.
I
will
give
peace
in
your
land
,
and
you
shall
lye
down
,
&
none
shall
make
you
afraid
,
and
I
will
rid
evil
beasts
out
of
the
land
.
What
is
the
end
of
our
war
at
present
,
but
to
rid
the
evill
beasts
out
of
the
land
,
that
so
we
may
lye
downe
safely
?
Can
you
thinke
to
dwell
safely
so
long
as
so
many
evil
beasts
are
in
the
land
,
&
so
exasperated
in
the
highest
of
all
their
rage
?
Certainly
,
if
a
false
&
a
patched
up
peace
should
be
made
,
we
were
in
a
mosticle
&
hazardous
condition
,
especially
those
who
have
appeared
for
the
Cause
of
God
;
those
who
have
shewed
themselves
most
faithfull
,
can
they
lye
down
safely
in
the
confidence
of
such
a
peace
?
If
you
have
the
hearts
of
true
English-men
,
you
would
never
desire
any
other
peace
,
but
such
as
that
you
and
your
brethren
,
your
Ministers
,
&
those
Worthies
in
Parliament
,
and
all
that
have
appeared
for
you
,
might
lie
down
safely
,
Acts
27.
13.
14.
we
reade
of
a
soft
south-wind
,
that
did
blow
,
but
the
Text
saith
,
that
not
long
after
there
arose
a
tempestuous
wind
called
Euroclydon
.
So
if
we
have
a
false
peace
,
Chron.
20.
30.
Jehosaphat
was
quiet
,
for
his
God
gave
him
rest
,
Suppose
we
should
be
quiet
,
and
our
owne
base
counsells
and
our
own
complyances
should
give
us
rest
,
our
quiet
would
never
be
security
to
us
,
there
will
follow
dismall
things
afterward
;
but
then
is
a
people
quiet
safely
,
when
we
have
the
peace
of
God
,
together
with
the
God
of
peace
.
Phil.
4.
7.
The
peace
of
God
which
passeth
all
understanding
,
keepe
your
hearts
&c.
Then
presently
,
ver.
9.
The
God
of
peace
shall
be
with
you
.
We
would
be
loth
to
be
without
the
God
of
peace
,
then
let
us
be
loth
to
have
any
peace
but
the
peace
of
God
.
You
all
desire
Peace
,
and
so
the
adversary
pretendeth
;
take
heed
you
be
not
deluded
with
vaine
words
;
that
which
is
your
end
in
your
thoughts
,
is
their
means
to
drive
on
their
designes
;
and
what
good
will
such
a
peace
doe
you
?
you
will
be
no
more
secure
then
you
are
,
nay
your
danger
will
be
far
greater
.
Lastly
,
It
is
Gods
owne
gift
to
his
people
to
lie
down
safely
,
I
will
breake
the
bow
&
the
sword
,
and
then
I
will
make
thee
lye
down
safely
.
This
is
a
precious
mercy
,
it
is
recumbere
faciam
,
in
fiducia
dormire
faciam
fiducialiter
,
I
will
make
them
lye
down
in
trust
and
confidence
,
that
is
,
to
go
to
bed
without
any
feare
of
evill
to
befall
us
afore
morning
.
We
little
thinke
what
a
mercy
this
is
,
we
have
many
nights
lain
down
safely
,
and
slept
quietly
,
and
have
risen
up
comfortably
,
you
have
little
thought
of
the
giving
God
the
glory
of
this
mercy
.
Many
of
our
brethren
in
divers
Countries
would
prize
such
a
mercy
now
,
when
they
goe
to
bed
they
are
afraid
of
every
little
noice
,
and
can
scarce
have
a
nights
sleep
,
but
are
scared
with
Alarums
.
What
would
some
of
our
brethren
give
for
one
nights
rest
in
safety
,
that
when
they
goe
to
bed
they
might
say
,
Well
,
I
hope
this
night
I
shall
have
quiet
rest
,
I
shall
not
be
troubled
in
my
sleep
.
In
many
places
they
are
faine
to
sleep
in
the
day
,
and
to
watch
in
the
night
.
It
is
true
,
here
in
the
City
you
can
go
to
bed
&
sleep
quietly
,
It
may
be
the
enemies
will
come
,
and
we
shall
lose
our
lives
,
and
all
will
be
rent-from
us
,
and
this
makes
them
that
they
cannot
lye
downe
safely
,
though
danger
be
not
yet
neere
them
,
but
when
God
is
pleased
to
quiet
the
heart
in
the
most
troublesome
times
of
all
,
that
you
can
lye
down
securely
,
this
is
a
choyce
mercy
,
it
is
a
fruite
of
the
Covenant
.
This
mercy
the
Lord
promiseth
,
Pro.
3.
23.
Then
shalt
thou
walke
in
thy
way
safely
,
thy
foot
shall
not
stumble
.
Mark
the
24
ver.
When
thou
lyest
down
thou
shalt
not
be
afraid
,
yea
thou
shalt
lye
down
,
and
thy
sleepe
shall
be
sweet
,
be
not
afraid
of
sudden
feare
,
for
the
Lord
shall
be
thy
confidence
&c.
This
made
good
to
one
in
these
dayes
is
a
Text
worth
gold
indeed
.
So
Ps.
107.
3.
So
doth
the
Lord
give
his
beloved
rest
;
others
they
labour
and
toyle
,
and
they
eate
the
bread
of
carefulnes
and
are
mightily
perplexed
,
but
so
doth
the
Lord
give
his
beloved
rest
,
that
is
,
the
Lord
takes
away
care
and
thought
from
his
beloved
,
and
gives
them
rest
,
so
that
they
can
lye
downe
quietly
as
it
were
in
his
bosome
.
There
is
a
false
●est
and
security
of
the
wicked
when
they
make
a
covenant
with
death
and
with
hell
,
as
Esay
28.
16.
Ye
have
said
,
we
have
made
a
covenant
with
death
&
with
hel
,
when
the
overflowing
scourge
shal
passe
through
,
it
shall
not
come
unto
us
;
for
we
have
made
lyes
our
refuge
,
and
under
falshood
have
we
hid
our selves
.
This
text
is
as
proper
a
text
to
our
adversaries
as
any
I
know
in
the
Scripture
,
they
promise
to
themselves
all
security
and
safety
they
make
a
Covenant
with
hell
&
death
,
but
how
?
they
make
lyes
their
refuge
,
and
under
falshood
have
they
hid
themselves
.
Here
is
a
security
,
and
it
is
by
a
covenant
,
with
hell
&
death
;
but
this
Text
holds
forth
a
lying
down
safely
by
vertue
of
another
Covenant
,
even
the
Covenant
of
God
,
therefore
it
followes
,
ver.
16.
Behold
I
lay
in
Zion
for
a
foundation
,
a
stone
,
a
tryed
stone
,
aprocious
corner
stone
,
a
sure
foundation
,
he
that
believeth
shall
not
make
haste
.
It
is
an
Observable
Text
concerning
our
times
,
there
is
a
security
upon
that
ground
,
the
overflowing
scourge
will
breake
down
all
,
but
saith
God
,
I
lay
in
Zion
for
a
foundation
,
a
stone
,
a
tryed
stone
,
a
precious
corner
stone
,
a
sure
foundation
,
he
that
believeth
shal
not
make
haste
,
you
may
be
secure
,
though
your
enemies
doe
vaunt
themselves
and
will
boast
in
their
own
wayes
,
they
have
made
a
covenant
with
hell
&
death
,
yet
for
you
I
lay
in
Zion
a
stone
,
a
sure
foundation
,
he
that
believeth
shall
not
make
haste
.
Although
God
doth
not
come
with
his
deliverance
for
the
present
,
yet
you
who
believe
,
quiet
your selves
,
&
lye
downe
safely
,
and
do
not
make
haste
.
A
horse
saith
the
Scripture
,
Psal.
33.
17.
is
a
vaine
thing
for
safety
,
they
trust
in
the
creature
,
ver.
18.
but
behold
the
eye
of
the
Lord
is
upon
them
that
feare
him
,
they
have
a
greater
safety
then
if
they
had
Troopes
of
horses
lye
about
them
to
defend
them
,
and
ver.
20.
Our
soule
waiteth
for
the
Lord
,
he
is
our
help
&
our
shield
,
so
Pro.
21.
31.
The
horse
is
prepared
against
the
day
of
battel
,
but
safety
is
of
the
Lord
.
Let
us
the
resore
cry
with
the
Psalmist
,
Lord
lift
thou
up
the
light
of
thy
countenance
vpon
us
,
then
will
we
lye
down
in
peace
&
sleep
,
for
thou
only
makest
us
dwell
in
safety
.
Would
you
have
quiet
sleepe
in
these
troublesome
times
?
make
your
peace
with
God
,
if
there
be
peace
within
,
then
you
may
lye
downe
safely
notwithstanding
all
the
rumors
and
tumults
of
war
abroad
,
but
if
there
be
no
peace
in
the
heart
,
though
you
should
live
to
see
outward
peace
,
your
sins
would
dog
you
,
they
would
pursue
you
,
the
terrours
of
the
Almighty
would
be
upon
you
,
and
you
should
not
have
one
nights
rest
.
But
Lord
what
is
all
this
except
we
may
have
communion
with
thy selfe
,
except
we
may
have
communion
with
JESUS
CHRIST
?
This
is
the
voice
of
a
gracious
heart
,
therefore
follows
that
blessed
promise
as
a
further
fruite
of
the
Covenant
that
God
would
make
with
his
people
,
saith
the
Lord
,
I
will
betroth
thee
unto
my selfe
,
I
will
be
yours
too
,
there
shall
be
a
most
blessed
union
and
conjugall
communion
between
you
and
me
,
you
shall
enjoy
me
in
all
the
sweetnesse
and
love
that
the
wife
enjoyeth
the
husband
in
,
though
you
have
most
wretchedly
departed
from
me
,
yet
behold
,
I
will
betroth
you
unto
me
in
righteousnesse
and
in
judgement
,
&
in
loving
kindnesse
,
and
in
mercies
.
The
Seventeenth
Lecture
.
HOSEA
2.
19.
20.
And
I
will
betroth
thee
unto
me
for
ever
,
yea
,
I
will
betroth
thee
unto
me
in
righteousness
,
and
in
judgement
,
&
in
loving
kindnes
,
&
in
mercies
.
I
will
even
betroth
thee
unto
me
in
faithfulness
,
&
thou
shalt
know
the
Lord
.
BUt
how
betroth
?
(
this
phrase
seems
to
be
very
strange
)
she
had
been
the
wife
of
God
before
,
and
was
gone
a
whoring
from
him
;
though
God
should
be
reconciled
to
her
,
one
would
have
thought
it
should
rather
have
been
,
I
will
receive
you
againe
,
No
,
but
I
will
betroth
you
.
The
reason
of
the
phrase
is
,
to
note
that
God
would
receive
her
with
that
love
as
if
she
had
been
a
pure
virgin
,
and
he
would
never
upbraid
her
former
departing
from
him
:
you
have
beene
an
adulteresse
,
beare
your
shame
,
but
for
my
own
Names
sake
I
will
be
content
to
receive
you
again
,
No
,
but
I
will
be●roth
you
unto
me
,
you
shall
be
as
now
taken
to
me
,
and
your
sins
shall
be
no
more
remembred
,
they
shall
be
as
if
they
had
never
been
committed
.
I
will
betroth
thee
unto
mee
,
The
repenting
Church
might
say
,
How
is
it
possible
that
such
an
adulteresse
who
hath
been
so
vile
,
who
hath
been
so
impudent
in
her
wayes
of
forsaking
the
blessed
God
,
her
glorious
husband
,
who
hath
so
long
continued
in
filthy
whordoms
,
should
yet
expect
to
receive
mercy
?
What
,
this
mercy
,
to
be
betrothed
to
God
,
to
be
taken
as
if
she
were
a
chast
Spouse
before
him
?
Yes
saith
God
,
I
will
do
it
,
and
therefore
it
is
repeated
three
times
for
the
assurance
of
the
humbled
repenting
Church
that
God
will
again
betroth
himselfe
unto
her
,
and
that
with
some
Emphasis
,
I
will
betroth
,
yea
I
will
betroth
,
even
I
will
betroth
:
there
is
betrething
,
and
betrothing
,
and
betrothing
,
and
I
,
and
I
,
and
I
,
shewing
how
much
the
heart
of
God
is
in
this
thing
.
As
if
God
should
have
said
,
Though
you
think
such
a
thing
can
never
be
,
you
see
nothing
but
cause
of
doubting
and
discouragement
in
your selves
,
but
I
wil
doe
it
,
yea
I
wil
doe
it
,
and
it
is
thus
repeated
to
note
also
the
excellency
of
the
mercy
that
is
in
it
.
It
is
an
excellent
mercy
indeed
that
the
Lord
will
take
a
people
into
so
neer
a
communion
with
himselfe
,
from
this
mercy
floweth
most
glorious
mercies
,
I
will
doe
this
saith
God
,
I
need
say
no
more
,
here
is
mercy
enough
to
satisfie
any
soule
living
,
I
will
doe
it
,
I
will
doe
it
,
I
will
doe
it
.
But
will
this
mercy
hold
?
will
it
hold
?
I
have
already
apostatized
from
the
Lord
,
I
have
still
an
apostatizing
heart
,
&
am
like
to
fall
off
from
God
againe
,
and
so
may
condition
is
like
to
be
worse
then
ever
yet
it
was
;
no
saith
God
,
I
will
betroth
you
unto
my selfe
for
ever
,
my
heart
shal
bee
for
ever
towards
you
,
and
your
heart
shall
be
for
ever
towards
me
,
there
shall
never
bee
any
breach
of
conjugal
love
and
communion
betweene
you
and
I
any
more
.
But
the
Lord
is
a
righteous
God
,
he
is
a
God
of
infinite
justice
,
and
I
have
most
fearfully
sinned
against
him
,
oh
the
hideous
sins
that
I
stand
guilty
of
before
him
!
how
shall
that
infinite
justice
of
God
be
satisfied
for
my
sinnes
?
this
is
the
care
of
a
repenting
heart
,
not
onely
to
obtain
mercy
for
pardon
,
but
how
shall
that
justice
of
God
be
satisfied
?
Yes
saith
God
,
I
will
have
a
way
for
that
too
,
though
you
have
been
very
sinful
,
yet
when
I
receive
you
to
mercy
,
it
shall
be
in
such
a
way
as
I
will
be
righteous
,
as
wel
as
gracious
,
I
wil
doe
it
in
righteousnesse
,
it
shal
be
no
dishonour
at
all
to
my
righteousnesse
,
that
I
take
you
again
to
my self
.
And
I
wil
put
such
a
righteous
frame
into
your
hearts
,
that
it
shal
be
no
scandal
unto
me
before
the
Nations
that
I
have
betrothed
such
a
one
as
you
unto
my selfe
.
But
what
reason
can
there
possible
be
that
God
should
do
thus
?
how
can
it
be
imagined
that
ever
the
Lord
should
do
such
a
thing
as
this
?
God
hath
ten
thousand
wayes
to
honour
himselfe
,
though
we
perish
for
ever
,
no
people
have
ever
provoked
him
as
wee
have
done
saith
this
repenting
Israel
.
Well
saith
GOD
,
though
you
know
no
reason
why
it
should
be
done
,
yea
indeed
though
there
bee
no
reason
at
all
in
your selves
,
yet
that
which
I
will
doe
,
I
will
doe
it
in
judgment
too
,
I
know
a
reason
why
I
will
do
it
,
it
is
not
a
rash
thing
that
I
shall
do
,
I
will
do
it
in
judgement
,
it
is
no
other
thing
that
now
I
promise
you
,
but
that
I
have
exercised
my
wisdome
about
from
all
eternity
,
it
is
not
onely
a
worke
of
my
grace
and
mercy
toward
you
,
but
it
is
a
work
of
my
wisdome
too
,
and
there
will
one
day
appeare
a
glorious
shine
of
wisdome
in
this
my
work
of
taking
you
unto
my selfe
again
,
I
know
what
I
do
in
it
,
yea
and
on
your
part
though
hitherto
you
have
seene
no
such
excellency
in
my
wayesto
cleave
to
them
,
but
you
have
departed
from
them
,
and
followed
other
lovers
,
yet
I
shall
when
I
come
in
wayes
of
mercy
to
you
,
convince
you
so
of
the
vanity
of
all
other
things
your
hearts
runne
after
,
and
of
that
fulnesse
of
good
there
is
in
me
to
satisfie
your
soules
for
ever
,
that
you
shal
see
infinite
reason
to
joine
your selves
unto
me
in
an
everlasting
covenant
.
You
though
there
were
some
more
specious
shews
in
wayes
of
false
worship
,
but
when
you
shal
be
reconciled
,
you
shal
see
there
is
infinite
reason
in
those
wayes
of
worship
your
soules
have
heretofore
rejected
,
you
shal
not
only
have
your
affections
a
little
stirred
,
and
have
some
heate
for
the
present
,
but
that
change
that
shal
be
in
you
shal
be
out
of
judgment
,
I
will
betroth
you
unto
me
in
judgement
,
in
judgement
on
my
part
.
I
will
have
reason
for
what
I
doe
,
and
in
judgement
on
your
part
,
you
shall
see
reason
for
what
you
doe
,
you
shal
see
so
much
reason
in
comming
in
to
me
,
that
you
shall
admire
at
the
former
folly
of
your
hearts
,
when
you
departed
from
me
,
and
sought
your
comforts
else-where
.
The
workings
of
my
heart
shal
be
in
judgment
toward
you
,
and
the
workings
of
your
hearts
shal
be
in
judgment
toward
me
.
But
take
it
at
best
that
my
heart
doth
indeed
come
in
to
God
,
yet
I
shall
remain
a
poor
,
sinful
,
weak
creature
,
there
will
hang
upon
me
many
infirmities
that
will
be
grievous
to
the
Spirit
of
the
holy
and
just
God
.
Well
saith
God
,
I
will
betroth
you
unto
me
in
loving
kindnesse
.
I
wil
deale
gently
and
favourably
with
you
,
I
will
not
take
advantage
of
your
failings
and
infirmities
,
I
will
remember
you
are
but
flesh
,
I
will
have
a
tender
respect
to
you
.
But
it
may
be
there
will
not
onely
bee
some
ordinary
infirmities
which
may
be
grievous
enough
to
the
Spirit
of
God
,
but
I
may
perhaps
fall
into
grievous
offences
that
will
provoke
the
Spirit
of
God
bitterly
against
mee
,
and
so
I
shall
fall
into
as
woful
,
yea
worse
condition
then
before
:
No
saith
God
,
I
will
betroth
you
unto
me
in
mercy
as
well
as
in
loving
kindnesse
,
my
bowels
of
mercy
shall
yearn
toward
you
,
not
only
to
passe
over
lesser
infirmities
,
but
to
swallow
up
greater
iniquities
.
And
accordingly
I
will
worke
in
you
gracious
dispositions
of
loving
kindnesse
towards
mee
,
you
shall
have
a
most
sweete
and
ingenuous
disposition
of
spirit
,
you
shall
doe
what
you
doe
for
mee
out
of
principles
of
love
,
out
of
abundance
of
sweetnesse
in
all
your
ways
,
that
perverse
,
surly
,
crooked
,
sowr
spirit
of
yours
towards
me
shall
be
changed
into
a
sweet
,
gentle
,
gracious
frame
.
And
this
sweetenesse
and
loving
kindenesse
shall
be
in
you
toward
one
another
,
you
shall
have
your
hearts
changed
that
were
so
rugged
,
and
so
harsh
,
and
peevish
toward
one
another
afore
,
when
I
am
once
reconciled
unto
you
,
you
shall
be
reconciled
one
to
another
.
And
you
shall
have
bowels
of
mercy
,
as
my
bowels
shall
yerne
towards
you
,
so
your
bowels
shall
yern
toward
me
,
as
it
shall
pity
my
soule
to
see
you
in
misery
,
so
it
shall
pity
your
soule
to
see
me
dishonoured
,
and
you
shall
have
bowels
likewise
one
toward
another
,
pitying
one
another
,
and
helping
,
and
relieving
one
another
in
the
greatest
straits
,
I
will
betroth
you
unto
me
in
loving
kindnesse
and
in
mercy
.
But
there
are
many
glorious
promises
that
we
find
God
made
to
his
people
,
surely
according
to
what
wee
read
in
his
word
there
are
great
things
to
be
done
for
them
,
shall
ever
these
promises
be
made
good
unto
us
?
If
wee
may
have
mercy
,
though
we
be
never
so
low
,
if
Gods
loving
kindnesse
be
manifested
unto
●s
in
a
way
of
reconciliation
,
though
wee
be
but
hired
servants
;
if
we
may
be
Spouses
,
though
we
be
kept
hardly
,
it
will
be
well
with
us
:
But
saith
God
,
there
are
glorious
promises
made
to
the
Church
,
and
I
will
fulfill
them
all
unto
you
;
though
you
have
departed
from
me
,
and
provoked
me
against
you
,
yet
upon
your
returning
you
shall
be
so
received
,
as
to
have
interest
in
all
the
precious
,
gracious
,
glorious
promises
I
have
made
to
the
Church
,
I
will
make
them
all
good
to
you
,
for
I
will
betroth
my selfe
unto
you
in
faithfulnesse
,
as
well
as
in
mercy
;
looke
what
ever
I
have
said
concerning
my
Church
,
that
is
yours
to
be
made
good
to
the
uttermost
,
and
there
is
nothing
that
can
be
for
your
good
,
that
concerns
me
as
a
loving
husband
to
doe
,
but
you
shall
be
sure
to
have
it
:
And
as
for
you
,
howsoever
your
hearts
have
been
hitherto
unfaithful
towards
me
in
departing
from
me
,
yet
now
you
shall
have
put
into
you
a
faithful
spirit
,
there
shall
be
faithfulfulnesse
on
your
part
as
well
as
on
mine
,
so
as
my
heart
shall
confide
in
you
,
you
shall
not
deale
falsely
with
mee
as
before
;
your
hearts
shall
confide
in
me
,
that
I
will
deale
faithfully
with
you
,
and
my
heart
shall
confide
in
you
,
that
you
will
deale
faithfully
with
me
,
so
that
whatsoever
befalls
you
,
yet
you
shall
be
faithfull
to
me
,
and
faithfull
one
to
another
,
so
as
your
hearts
shall
trust
one
in
another
.
I
will
betroth
you
unto
me
in
faithfulnesse
.
And
whereas
it
is
but
little
that
yet
you
have
known
of
me
,
and
this
indeed
hath
been
the
cause
of
all
your
vile
departings
from
mee
,
because
you
have
not
known
me
the
Lord
,
therefore
you
shall
know
the
Lord
;
know
him
in
another
manner
then
ever
yet
you
knew
him
;
I
will
shew
my
glory
to
you
,
I
will
open
my
very
heart
to
you
,
the
secret
of
the
Lord
shall
be
with
you
,
you
shall
all
know
me
,
though
your
parts
be
but
weak
and
meane
,
yet
you
shall
be
taught
of
God
;
perhaps
you
may
be
ignorant
of
other
things
,
but
you
shall
know
the
Lord
.
And
as
for
outward
blessings
,
you
shall
have
your
fill
of
them
too
,
all
the
creatures
shall
be
moved
towards
you
to
comfort
you
,
to
succour
you
;
Let
Iezreelory
to
the
corne
,
the
corne
shall
cry
to
the
earth
,
and
the
earth
shall
heare
the
corne
,
the
earth
shall
cry
to
the
heavens
,
the
heavens
shall
heare
the
earth
,
and
the
heavens
shall
cry
to
me
,
and
I
will
heare
the
heavens
;
There
shall
be
in
them
,
1
a
readinesse
to
help
,
2
a
greedinesse
to
relieve
you
;
yea
3
a
concatenation
of
them
all
,
4
and
I
will
joyn
them
for
the
good
of
Iezreel
.
But
yet
we
are
a
people
scattered
about
the
world
,
and
most
of
us
are
consumed
:
but
,
I
will
sow
her
unto
me
in
the
earth
;
you
were
scattered
,
this
is
a
judgment
,
but
now
it
is
turned
to
a
mercy
,
your
scattering
is
as
seed
,
you
shall
fructifie
,
&
encrease
abundantly
,
&
so
be
a
blessing
to
the
whole
earth
.
But
we
have
lien
underthe
curse
of
God
a
great
while
,
and
have
seemed
to
be
rejected
;
but
saith
God
,
I
will
have
mercy
upon
her
that
had
not
obtained
mercy
.
Lastly
,
we
are
a
proverb
unto
all
the
world
(
as
you
know
the
Jewes
are
)
we
are
a
by-word
,
a
scorn
,
a
reproach
amongst
all
people
,
they
say
,
God
had
rejected
us
,
and
so
trample
upon
us
:
No
saith
God
,
I
will
not
onely
betroth
you
to
my selfe
,
but
it
shall
appeare
to
all
the
world
you
are
my
people
,
I
will
say
to
you
which
were
not
my
people
,
you
are
my
people
;
though
you
be
a
people
scorned
and
vilified
in
the
world
,
yet
I
will
owne
you
,
and
it
shall
appeare
so
,
your
low
and
miserable
condition
shall
not
hinder
me
from
saying
,
you
are
my
people
:
and
as
for
you
,
whatsoever
you
shall
meet
withall
in
my
wayes
,
whatsoever
you
suffer
for
my
worship
,
though
it
be
scorned
and
despised
in
the
world
,
yet
you
shal
own
it
before
the
world
,
and
you
shall
say
,
Thou
art
my
God
.
Thus
you
have
a
short
paraphrase
upon
this
gracious
expression
of
God
to
his
reconciled
people
.
You
have
here
but
a
flash
of
this
mercie
of
the
Lord
to
his
Saints
.
But
when
was
all
this
fulfilled
you
will
say
?
or
is
it
to
be
fulfilled
?
to
what
times
does
this
prophesie
refer
?
There
is
in
part
the
making
good
this
prophesie
,
when
ever
a
soule
is
brought
into
the
embracing
the
Gospel
;
but
the
height
of
this
shall
be
at
the
calling
of
the
Jewes
,
And
I
John
saw
the
holy
City
,
new
Jerusalem
,
coming
down
from
God
,
prepared
as
a
bride
adorned
for
her
husband
:
And
I
heard
a
great
voyce
out
of
heaven
,
saying
,
Behold
the
Tabernacle
of
God
is
with
men
,
and
he
will
dwell
with
them
,
and
they
shall
be
his
people
,
and
God
himself
shall
be
with
them
,
and
be
their
God
.
This
hath
almost
the
same
words
that
wee
have
here
in
this
prophesie
that
is
to
be
fulfilled
in
that
glorious
Church-estate
,
that
shal
bee
when
God
calls
home
to
himselfe
his
own
people
:
Mark
there
,
God
himself
shall
be
with
them
;
God
is
always
with
his
people
;
but
God
himselfe
,
that
is
,
a
more
especiall
,
and
immediate
,
and
full
presence
of
God
shall
be
with
them
.
But
the
words
must
have
yet
a
more
full
search
into
them
I
will
betroth
thee
.
]
The
Scripture
makes
much
mention
of
Espousals
and
of
marriage
,
to
expresse
the
great
mysterie
of
the
grace
of
God
to
his
people
.
The
holy
Ghost
seems
to
delight
much
in
this
Allegory
:
there
is
none
more
frequent
in
Scripture
then
it
,
which
is
a
very
great
honour
to
a
married
condition
:
And
such
ought
to
be
the
lives
of
those
that
are
in
a
married
condition
,
as
much
as
may
be
to
resemble
the
blessednesse
of
the
condition
of
a
people
reconciled
unto
God
,
for
in
all
similitudes
there
must
be
something
in
the
thing
to
resemble
that
which
it
is
brought
for
.
Married
people
should
so
live
,
as
all
that
behold
the
sweetnesse
,
the
happinesse
of
their
lives
,
may
be
put
in
mind
thereby
of
that
sweetnes
&
happiness
there
is
in
the
Churches
comunion
with
Jesus
Christ
.
I
appeale
to
you
,
are
your
lives
thus
?
Now
in
a
married
condition
there
are
these
foure
things
most
remarkable
.
First
,
There
is
the
neerest
unino
that
can
be
,
They
two
shal
be
made
oneflesh
;
this
is
the
power
of
God
in
an
Ordinance
,
consider
it
,
two
that
not
perhaps
a
month
before
were
strangers
one
to
another
,
never
saw
the
faces
one
of
another
,
did
not
know
that
there
were
such
in
the
world
,
if
they
come
under
this
ordinance
,
though
it
be
but
a
civill
ordinance
,
Whence
cometh
this
but
meerly
from
the
power
of
an
Ordinance
?
One
would
thinke
that
the
affection
of
a
mother
to
the
fruite
of
her
own
bowels
should
be
more
then
it
were
possible
for
her
to
have
to
a
stranger
she
had
never
seen
before
in
her
life
;
but
it
is
not
so
,
when
a
woman
cometh
under
this
Ordinance
,
she
now
commeth
to
have
(
according
to
that
which
is
her
duty
)
more
affection
to
one
that
was
ere
while
a
stranger
,
then
to
the
child
that
came
forth
of
her
owne
bowels
,
so
a
man
then
to
one
that
came
out
of
his
owne
loynes
.
Here
is
the
power
of
Gods
Ordinance
,
though
but
civill
.
Now
then
if
an
Ordinance
of
God
,
though
but
civill
,
hath
such
an
efficacy
in
it
,
what
efficacy
have
divine
Ordinances
then
?
Certainly
they
have
mighty
efficacy
upon
the
soule
when
they
are
administred
in
the
way
of
God
.
So
it
is
here
,
I
will
betroth
thee
;
as
if
God
should
say
,
thou
wast
not
long
since
as
a
stranger
unto
me
,
one
cast
off
,
yea
thou
wast
as
an
enemy
unto
me
,
but
now
all
the
creatures
in
heaven
and
in
earth
,
the
very
Angels
themselves
shall
not
be
more
deare
unto
me
,
in
a
nearer
communion
then
you
.
This
is
true
of
a
wretched
sinfull
creature
that
hath
not
onely
been
as
a
stranger
unto
God
,
but
an
enemy
unto
him
,
he
cometh
now
upon
conversion
and
union
with
Christ
,
to
be
in
a
nearer
conjunction
and
further
communion
with
God
then
the
very
Angels
in
heaven
are
in
some
regard
,
for
they
are
never
said
to
be
the
Spouse
of
the
Son
of
God
so
as
the
Saints
are
.
This
is
the
mighty
power
and
love
of
God
in
uniting
his
Saints
to
his
Son
.
Secondly
,
God
hath
two
wayes
of
communication
of
himselfe
,
one
is
infinite
,
that
is
to
his
Son
in
that
inconceivable
mysterie
of
the
generation
of
the
Son
;
he
hath
other
wayes
of
communication
of
himself
after
a
finite
manner
;
but
of
al
the
finite
ways
this
is
the
greatest
,
his
comunication
of
himself
to
his
Saints
in
Christ
;
God
hath
no
such
comunication
of
himself
to
all
the
creatures
,
as
he
hath
to
his
Saints
in
his
Son
.
God
in
comparison
communicateth
little
or
nothing
of
himself
to
the
frame
of
heaven
&
earth
,
so
as
he
doth
to
any
one
of
his
Saints
.
So
far
as
there
wants
communion
in
a
married
estate
,
so
far
there
wants
the
blessing
of
it
,
it
should
be
full
:
The
communion
of
God
to
his
Church
is
a
full
communion
,
his
wisdome
,
power
,
riches
are
made
over
to
the
Saints
,
the
merits
,
the
righteousnesse
of
Christ
are
made
all
over
to
them
.
This
is
mutuall
,
there
is
no
such
communication
of
any
creature
to
another
,
as
there
is
of
the
hearts
of
the
Saints
to
God
;
one
converted
to
God
,
le
ts
out
his
heart
into
God
in
a
fuller
way
then
any
creature
can
let
out
it selfe
to
another
creature
.
Suppose
all
the
creatures
in
the
world
should
have
their
beauty
and
excellency
put
together
in
one
,
and
present
it self
wholly
unto
thee
to
be
an
object
of
thy
delight
,
yet
it
were
not
possible
that
thou
shouldst
communicate
thy self
so
fully
to
it
,
as
thy
soul
will
communicate
it selfe
to
God
upon
thy
conversion
.
The
soul
gives
up
it selfe
to
God
,
as
into
an
infinite
ocean
of
goodnesse
,
so
as
it
would
not
retaine
any
thing
of
its
owne
,
as
a
drop
of
water
into
a
tun
of
wine
,
it
retains
not
its
savour
or
colour
that
it
had
before
,
but
it
is
as
it
were
turned
into
wine
.
And
hereby
you
may
know
whether
your
conversion
be
right
yea
or
no
,
As
that
which
is
Christs
cometh
to
be
thine
,
so
that
which
is
thine
cometh
again
to
be
Christs
.
My
beloved
is
mine
,
and
I
am
his
,
saith
the
Church
.
Hence
it
is
that
the
honour
that
Christ
the
Husband
hath
,
reflects
upon
the
Saints
;
they
shine
with
the
brightnesse
of
his
beams
.
Esay
43.
4.
Since
thou
wast
precious
in
my
sight
thou
becamest
honourable
.
It
was
wont
to
be
the
custome
among
the
Romanes
in
their
marriages
,
when
the
wife
was
brought
home
,
she
had
this
speech
,
The
wife
is
the
glory
of
the
man
.
(
which
place
heretofore
you
have
had
opened
unto
you
)
so
the
truth
is
,
the
Church
is
the
glory
of
Christ
.
How
is
that
?
you
will
say
:
It
is
true
,
Christ
is
the
glory
of
the
Church
,
but
that
the
Church
who
is
a
company
of
poore
creatures
should
be
the
glory
of
Christ
,
how
can
that
be
?
yes
,
it
is
so
,
Christ
accounteth
himselfe
glorified
before
the
Father
,
that
he
hath
such
a
Spouse
.
Mark
that
place
,
2
Cor.
8.
23.
Whether
you
inquire
of
Titus
,
he
is
my
partner
,
or
of
our
brethren
,
the
messengers
of
the
Churches
,
the
glory
of
Christ
,
Titus
and
the
brethren
are
there
called
the
glory
of
Christ
.
And
Ephes.
1.
23.
the
Church
is
said
to
be
the
fulnesse
of
him
that
filleth
all
in
all
.
Howsoever
we
are
to
be
low
in
our
own
eies
,
yet
this
is
certaine
,
that
it
is
the
glory
of
Christ
before
the
Father
and
the
blessed
Angels
,
that
he
hath
such
a
Spouse
as
he
hath
.
Hence
Rev.
21.
9.
Come
,
Behold
the
Bride
,
the
Lambs
wife
:
The
very
Angels
rejoice
in
this
,
O
come
,
behold
the
Bride
,
the
Lambs
wife
.
Certainly
had
it
not
been
for
the
glory
of
Christ
,
the
Angels
would
not
in
such
a
triumphing
way
have
called
all
to
behold
the
Bride
the
Lambs
wife
.
They
call
to
behold
the
glory
of
Christ
in
his
Bride
,
Psalm
,
45.
the
Church
is
described
to
be
brought
in
to
the
King
all
glorious
and
beautiful
,
with
ara●ment
of
needle-worke
,
&c.
Christ
rejoyceth
,
and
his
very
heart
even
springs
againe
to
present
his
Church
unto
his
Father
,
Father
here
behold
my
Spouse
that
I
have
married
unto
my selfe
.
It
is
true
,
a
childe
may
sometimes
marry
against
his
fathers
consent
,
such
a
one
as
he
may
be
ashamed
to
think
of
bringing
to
his
fathers
house
,
because
she
will
be
a
disgrace
to
his
father
and
his
friends
:
But
how
mean
and
sinfull
soever
we
are
in
our selves
,
when
once
we
are
betrothed
unto
Christ
,
he
will
not
thinke
it
any
dishonour
,
no
not
before
his
Father
,
that
he
hath
such
a
Spouse
,
but
he
will
account
it
his
glory
before
him
and
the
blessed
Angels
,
that
he
hath
betrothed
her
unto
himself
.
Esay
63.
9.
In
all
their
afflictions
be
was
afflicted
.
So
on
the
other
side
,
all
the
afflictions
of
Christ
are
the
afflictions
of
the
Church
;
doth
Christ
suffer
?
you
take
it
unto
heart
as
if
it
were
your
own
suffering
.
Christ
takes
your
sufferings
unto
heart
,
as
if
〈…〉
his
own
;
〈◊〉
And
you
take
the
sufferings
of
Christ
unto
heart
as
if
they
were
your
owne
.
Thirdly
,
In
a
married
condition
there
is
a
mutuall
intire
love
.
That
is
,
First
,
Secondly
,
In
prising
the
love
each
of
other
,
true
love
can
be
satisfied
witht
nothing
else
but
love
,
love
villifies
every
thing
that
is
tendered
,
except
it
comes
as
a
fruit
of
love
,
and
if
there
be
love
,
a
little
is
highly
prized
,
if
it
be
but
a
cup
of
cold
water
,
it
is
more
then
a
kingdome
without
it
,
the
giving
the
body
to
be
burned
is
nothing
without
it
.
I
will
give
you
two
Scriptures
,
one
wherein
the
Saints
prize
Gods
love
,
the
other
wherein
God
prizes
the
Saints
love
,
Psal.
36.
7.
How
excellent
is
thy
loving
kindnesse
O
God
.
Psal.
91.
14.
Because
he
hath
set
his
love
upon
me
,
therefore
will
I
deli●er
him
,
I
will
set
him
on
high
.
Thirdly
,
This
intire
love
is
a
love
in
all
conditions
.
Christ
loves
his
Church
in
their
afflictions
as
intirely
as
he
doth
out
of
their
afflictions
.
Deut.
32.
10.
He
found
him
in
a
desart
land
,
and
in
the
wast
howling
wildernesse
,
he
led
him
about
,
he
instructed
him
,
hee
kept
him
as
the
apple
of
his
eye
.
Marke
,
they
were
in
the
wildernesse
,
in
the
wast
howling
wildernesse
,
yet
even
there
they
were
deare
unto
Christ
,
they
were
kept
as
the
apple
of
his
eye
.
The
Church
on
the
other
side
looks
upon
Christ
in
his
afflictions
as
lovely
still
as
ever
,
Cant.
1.
12.
A
bundle
of
myrrhe
is
my
well
beloved
unto
me
,
he
shal
lie
all
night
betwixt
my
breasts
.
Myrrhe
is
a
bitter
thing
,
yet
the
Church
professeth
that
Christ
though
bitter
in
his
afflictions
,
should
lie
as
lovely
betweene
her
breasts
as
a
bundle
of
myrrhe
.
I
remember
Herodotus
reports
of
one
Artemesia
,
Queen
of
Halicarnaffus
(
and
Plinie
speaks
something
of
her
too
)
when
her
husband
was
dead
,
she
took
his
ashes
&
drank
it
in
wine
out
of
respect
to
him
though
dead
.
The
Church
loveth
a
crucified
Christ
as
well
as
a
glorified
Christ
.
A
most
notable
example
of
the
love
of
a
Spouse
to
her
husband
wee
have
in
our
English
Chronicle
,
Elenor
the
wife
of
Edward
the
first
,
the
King
having
got
a
wound
by
a
poysoned
dagger
,
she
to
shew
the
intire
love
she
bare
to
her
husband
,
because
she
thought
if
the
poyson
did
stay
a
while
in
the
wound
there
would
be
no
cure
,
therefore
with
her
own
mouth
she
sucked
out
the
poyson
that
was
in
the
wound
,
&
so
ventured
the
losse
of
her
own
life
to
preserve
her
husbands
.
Here
was
love
in
a
Spouse
to
her
husband
.
There
is
the
like
love
of
the
Church
unto
Christ
,
if
Christ
be
wounded
with
the
poysonous
tongues
of
ungodly
men
in
reproaches
and
blasphemies
,
The
fourth
is
unspeakable
delight
;
communion
hath
delight
:
the
greatest
communion
,
the
greatest
delight
:
the
greatest
delight
that
God
hath
is
to
communicate
himselfe
,
to
his
Son
firstly
,
and
next
in
letting
out
himselfe
to
his
Saints
.
If
there
be
delight
in
God
in
letting
out
himself
to
the
Saints
,
in
reason
one
would
thinke
there
must
needs
be
delight
in
the
Saints
,
in
letting
themselves
out
into
God
,
in
flowing
into
God
.
God
takes
such
delight
in
letting
out
his
mercy
to
his
Saints
,
as
that
he
was
well
pleased
with
the
death
of
his
own
Son
as
a
meanes
conducing
thereunto
.
One
would
thinke
that
the
death
of
Christ
should
be
the
most
abhorring
to
the
heart
of
God
of
any
thing
in
the
world
,
well
pleased
with
it
,
Esay
,
53.
10.
Why
was
God
pleased
with
it
?
Because
the
Lord
saw
this
was
the
way
for
him
to
communicate
himself
in
the
fulnesse
of
his
grace
unto
his
Church
,
and
therefore
though
it
cost
him
so
deare
as
the
death
of
his
own
Son
,
yet
he
was
well
pleased
with
it
.
And
as
for
Christ
,
he
takes
delight
in
letting
out
himself
to
his
people
,
after
he
had
suffered
,
the
Text
saith
,
he
was
satisfied
when
he
saw
of
the
travell
of
his
soul
.
As
if
Christ
had
said
,
O
let
me
have
a
Church
to
communicate
my self
unto
,
though
I
see
it
hath
cost
me
my
blood
,
it
hath
cost
me
all
these
fearfull
sufferings
,
yet
I
am
satisfied
,
I
thinke
all
is
well
bestowed
,
so
I
may
have
a
people
to
partake
of
my
love
and
mercy
for
ever
.
Cant.
4.
9.
Thou
hast
ravished
my
heart
,
my
sister
,
my
spouse
,
thou
hast
ravished
my
heart
with
one
of
thine
eyes
.
Then
for
the
Saints
,
the
delight
they
have
in
communicating
themselves
unto
Christ
is
unutterable
.
Stay
me
with
flaeggons
,
comfort
me
with
apples
,
for
I
am
sick
of
love
,
saith
the
Church
,
Cantic
,
2.
5.
Psal.
63.
5.
My
soul
shall
be
satisfied
with
marrow
and
fatnesse
,
and
my
mouth
shall
praise
thee
with
joyfull
lips
,
when
I
remember
thee
upon
my
bed
,
and
meditate
of
thee
in
the
night
watches
.
Take
this
note
,
the
more
fully
you
lay
out
your selves
for
Christ
,
the
more
comfort
you
shall
have
in
your
lives
.
Here
is
the
great
difference
between
hypocrites
and
others
in
the
comfort
of
their
lives
.
It
is
impossible
that
any
hypocrite
can
have
that
comfort
in
his
life
as
a
gracious
heart
can
have
,
upon
this
ground
,
because
a
hypocrite
reserveth
somewhat
of
himself
for
something
else
,
there
is
not
a
full
comunication
of
himself
unto
Christ
,
he
alwayes
keepes
somewhat
back
and
thereby
loseth
his
comfort
:
But
a
gracious
heart
fully
letting
out
himselfe
into
Christ
,
from
thence
cometh
the
comfort
,
&
sweetness
that
he
hath
in
the
ways
of
Christ
above
all
hypocrites
in
the
world
.
Perhaps
you
thinke
that
the
onely
comfort
you
can
have
is
by
receiving
some
benefit
,
some
mercy
from
God
,
you
are
much
mistaken
,
the
comfort
of
letting
your
hearts
out
to
God
,
is
a
greater
comfort
then
any
comfort
you
have
in
receiving
any
thing
from
God
.
And
now
,
Oh
how
happy
are
they
unto
whom
Christ
is
thus
espoused
!
How
comfortably
may
you
live
being
made
sure
to
Christ
?
and
how
comfortably
may
you
die
?
It
is
our
work
to
seeke
to
draw
soules
to
Christ
,
to
allure
soules
to
be
in
love
with
him
.
Gen.
24.
35.
You
may
see
what
course
Abrahams
servant
took
in
drawing
the
love
of
Rebekah
and
her
friends
to
his
Masters
son
,
he
begins
wi●h
telling
them
that
he
is
the
servant
of
Abraham
,
and
that
the
Lord
had
blessed
his
Master
greatly
,
so
that
he
was
become
great
,
and
that
the
Lord
had
given
him
flocks
,
and
herds
,
and
silver
,
&
gold
,
and
that
he
had
an
onely
soone
that
was
to
be
heire
of
all
this
.
This
is
the
work
of
Ministers
,
to
tell
people
what
riches
of
mercy
there
are
in
God
,
and
that
all
the
treasures
of
those
infinite
riches
of
the
infinite
God
are
in
JESUS
CHRIST
and
to
be
let
out
in
him
,
this
gaines
the
heart
.
Yea
it
is
not
onely
the
work
of
Ministers
,
but
it
should
be
worke
of
every
gracious
heart
thus
to
seek
to
draw
souls
to
Christ
,
as
Rev.
22.
17.
not
onely
the
Angels
there
say
Come
,
but
the
Bride
saith
Come
,
and
let
him
that
heareth
say
Come
,
and
let
him
that
is
a
thirst
come
,
and
whosoever
will
let
him
take
the
water
of
life
freely
.
Were
I
not
in
such
a
way
of
explication
as
I
am
,
surely
wee
could
not
get
off
such
a
point
as
this
;
but
that
which
I
shall
say
for
the
present
is
onely
this
.
Know
that
it
is
not
want
of
any
worth
in
you
that
can
hinder
communion
with
Jesus
Christ
,
doe
not
reason
in
that
manner
.
I
am
a
poor
wretched
sinfull
creature
,
will
ever
Christ
be
married
unto
me
?
It
is
not
thy
sinfulnesse
,
it
is
not
thy
base
condition
that
can
hinder
thee
;
Christ
never
joynes
himselfe
to
any
because
they
are
worthy
,
but
he
joynes
himself
to
them
that
they
may
be
worthy
,
hee
makes
them
to
be
worthy
in
joyning
himselfe
unto
them
.
The
woman
is
not
married
unto
the
King
,
because
she
is
a
Queen
,
but
the
King
maryeth
her
,
to
make
her
a
Queene
.
And
further
know
,
if
your
hearts
be
not
taken
with
Christ
to
joyne
with
him
in
his
holy
mariage
,
if
he
be
not
your
husband
to
enjoy
conjugall
communion
with
you
,
he
will
be
your
judge
to
condemn
you
.
But
besides
this
betrothing
between
Christ
&
a
soul
,
there
is
a
betrothing
between
Christ
&
a
visible
Church
,
especially
the
Church
of
the
Jews
when
they
shall
be
called
.
God
shal
appeare
in
his
glory
when
this
maryage
shall
be
between
Christ
and
the
Jewish
Church
,
the
King
will
then
be
in
his
Robes
,
if
a
man
of
estate
have
a
sonne
to
marry
,
Tit.
2.
15.
We
looke
for
the
glorious
appearance
of
the
great
God
,
and
our
Saviour
jes●s
Christ
.
And
2
Thes.
1.
10.
Christ
shall
come
so
as
to
be
admired
in
all
them
that
believe
;
the
Church
likewise
shall
then
be
arrayed
in
her
fine
cloaths
,
shee
shall
be
then
cloathed
in
white
cleane
,
and
fine
li●nen
,
as
it
is
Rev.
19.
8.
all
in
the
righteousness
of
Christ
,
the
great
doctrine
of
justification
by
Christ
shall
be
made
out
full
and
cleare
.
Yea
and
the
creatures
,
her
servants
,
shall
put
on
the
best
rayment
,
as
in
a
great
marriage
the
servants
in
the
house
have
new
cloathes
,
at
that
day
there
will
be
a
change
in
all
the
creatures
,
and
another
kind
of
face
in
the
world
then
now
there
is
.
Then
will
be
the
marriage
supper
,
and
happy
shall
those
be
that
shall
then
be
found
worthy
to
enter
into
the
bed-chamber
;
let
us
now
love
Christ
,
let
us
now
cleave
to
him
,
let
us
now
suffer
for
him
;
we
may
perhaps
be
some
of
those
,
who
beside
our
eternal
enjoyment
of
christ
in
heaven
,
may
enjoy
him
in
this
mariage
upon
the
earth
.
But
we
must
leave
this
argument
,
we
spake
something
of
it
in
the
end
of
the
first
chapter
.
And
I
will
betroth
thee
unto
me
for
ever
.
[
For
ever
.
]
This
adds
to
the
mercy
to
make
it
glorious
,
this
[
for
ever
]
makes
a
misery
though
never
so
little
,
an
infinite
misery
,
and
a
mercy
,
an
infinite
mercy
.
This
betrothing
for
ever
,
shall
be
fulfilled
in
a
visible
church
communion
to
the
Jewes
,
and
in
the
spirituall
communion
of
Christ
with
the
soule
for
the
present
.
Of
the
visible
form
first
.
Isa.
60.
15.
I
will
make
thee
an
eternall
excellency
,
a
joy
of
many
generations
.
I
thinke
this
is
not
onely
meant
concerning
the
spiritual
happines
of
the
Saints
,
but
that
God
hath
a
time
to
make
his
visible
church
to
be
an
eternall
excellency
,
and
a
joy
of
many
generations
,
an
excellency
that
shall
never
have
an
end
.
And
this
their
perpetuall
condition
,
their
enduring
happinesse
shall
arise
from
three
grounds
.
First
,
from
the
precious
foundation
that
shall
be
laid
upon
that
Church
when
it
shall
be
.
Isa.
54.
8.
With
everlasting
kindnesse
will
I
have
mercy
on
thee
,
saith
the
Lord
;
but
mark
the
ground
,
vers.
11.
Behold
I
lay
the
foundation
with
Saphires
;
all
the
rubbish
shal
be
taken
away
,
it
shal
not
be
raised
upon
a
rubbish
foundation
.
God
will
lay
the
foundations
of
it
with
Saphires
,
and
then
with
everlasting
mercy
he
will
embrace
that
Church
.
Secondly
,
that
Church
shall
be
in
a
peaceable
condition
,
no
rent
,
no
division
there
,
therefore
in
a
perpetuall
condition
.
Esay
33.
20.
A
Tabernacle
that
shall
not
be
taken
down
,
not
one
of
the
stakes
thereof
shall
ever
be
removed
:
Why
?
the
very
words
before
shew
the
reason
,
Jerusalem
shall
be
a
quiet
habitation
.
Thirdly
,
this
Church
shall
look
wholly
at
Christ
as
their
Judge
,
and
their
Law-giver
,
and
their
King
.
Isa.
33.
22.
The
Lord
is
our
Judge
,
the
Lord
is
our
Law-giver
,
the
Lord
is
our
King
.
Churches
are
ready
to
change
,
while
they
mixe
other
things
with
the
worship
of
Christ
,
and
the
lawes
of
men
with
his
laws
;
but
when
they
can
look
to
him
,
I
mean
in
that
which
is
spirituall
,
as
their
Law-giver
,
as
their
Judge
,
and
as
their
King
,
then
the
happinesse
of
it
shall
be
perpetuall
never
to
cease
in
this
world
,
the
Lord
Christ
will
betroth
this
Church
unto
him
for
ever
.
Though
I
verily
think
the
holy
Ghost
aymeth
at
this
in
great
part
,
yet
we
are
to
understand
this
betrothing
for
ever
,
further
of
the
spirituall
communion
the
soul
hath
with
Christ
.
When
Christ
betroths
himselfe
unto
a
soule
,
it
is
for
ever
;
the
conjugall
love
of
Christ
with
a
gracious
soule
shal
never
be
broken
:
At
the
first
,
mans
condition
was
such
,
as
man
laid
hold
upon
God
,
and
let
goe
his
hold
;
but
now
God
lays
hold
upon
man
,
and
hee
will
never
let
goe
his
.
The
bond
of
union
in
a
believer
runs
through
Jesus
Christ
,
it
is
fastned
upon
God
,
and
the
spirit
of
God
holds
the
other
end
of
it
,
and
so
it
can
never
be
broken
;
This
union
is
in
the
Father
who
hath
laid
a
sure
foundation
,
2
Tim.
2.
19.
Rom.
9.
11.
In
the
Son
who
loves
his
to
the
end
,
Iohn
13.
1.
In
the
Spirit
,
who
abides
in
the
elect
for
ever
,
John
14.
16
,
17.
Esay
54.
10.
The
mountains
shall
depart
,
and
the
hills
be
removed
,
but
my
kindnesse
shall
not
depart
from
thee
,
neither
shall
the
covenant
of
my
peace
be
removed
,
saith
the
Lord
that
hath
mercy
on
thee
.
My
loving
kindnesse
shall
be
more
stable
with
thee
,
and
endure
longer
then
the
mountains
themselves
.
It
is
as
sure
as
the
ordinances
of
heaven
.
Jer.
31.
35
,
36.
Thus
saith
the
Lord
,
which
giveth
the
Sun
for
a
light
by
day
,
and
the
ordinances
of
the
Moon
and
of
the
Stars
for
a
light
by
night
,
if
those
ordinances
dopart
from
before
mee
,
then
the
seed
of
Israel
shall
cease
,
&c.
And
Jer.
33.
20
,
21.
Thus
saith
the
Lord
,
if
you
can
break
my
covenant
of
the
day
,
and
my
covenant
of
the
night
,
that
there
should
not
be
day
and
night
in
their
season
,
then
may
also
my
covenant
be
broken
with
David
my
servant
.
You
have
these
three
expressions
of
the
abiding
of
Gods
love
to
his
people
.
1.
The
continuance
of
the
mountains
.
2.
The
continuance
of
the
ordinances
of
heaven
and
earth
.
3.
Gods
covenant
with
night
and
day
.
Here
is
the
bottome
of
consolation
to
the
Saints
,
They
shall
be
kept
by
the
power
of
God
,
1
Pet.
1.
5.
As
if
God
should
say
,
the
speciall
power
that
I
meane
to
put
forth
in
this
world
,
shall
be
to
uphold
the
spirits
of
my
Saints
,
to
bring
them
to
salvation
,
certainly
it
is
so
.
The
speciall
work
that
God
hath
in
this
world
to
exercise
his
power
about
,
is
to
keep
Christ
and
the
Saints
together
.
Though
it
be
through
Gods
power
that
the
heavens
and
the
earth
be
kept
up
,
yet
if
God
must
withdraw
his
power
from
one
,
hee
would
rather
withdraw
it
from
upholding
heaven
and
earth
,
then
from
upholding
one
gracious
soule
that
hath
union
with
his
Son
.
The
union
that
is
between
Christ
and
his
people
,
it
is
too
neere
an
union
ever
to
be
broken
.
For
Christ
is
in
the
Saints
as
neerly
as
the
leaven
in
the
very
dough
,
so
incorporated
as
that
Christ
and
they
are
as
it
were
one
lump
.
Christ
who
came
to
save
that
which
was
lost
,
will
never
lose
that
which
he
hath
saved
.
Heb.
7.
16.
it
is
said
that
Christ
was
made
a
Priest
not
after
the
law
of
a
carnall
commandement
:
That
is
,
he
was
not
made
a
Priest
as
the
Priests
in
the
law
,
after
a
ceremonial
way
,
but
after
the
power
of
a
indissoluble
life
:
Coeli
virture
,
First
,
when
any
soul
is
taken
in
to
Christ
,
it
hath
not
onely
all
the
sinnes
that
it
hath
committed
heretofore
pardoned
,
forgivenesse
with
thee
,
Psal.
130.
4.
There
lyes
pardon
with
God
before
hand
for
all
that
is
to
come
,
as
well
as
for
that
which
is
past
.
There
is
no
condemnation
unto
them
which
are
in
Christ
Jesus
,
Rom.
8.
1.
That
is
,
there
is
no
instant
of
time
after
they
are
once
in
Christ
Jesus
wherein
it
can
be
said
they
are
under
the
sentence
of
condemnation
.
Now
were
it
not
that
there
were
a
pardon
laid
before-hand
for
all
sin
that
is
to
come
,
there
might
upon
commission
of
a
new
sinne
be
said
at
that
time
,
that
now
they
are
under
condemnation
;
for
if
the
least
sin
be
not
pardoned
,
there
is
condemnation
:
but
this
cannot
be
.
I
do
not
say
the
sin
is
pardoned
before
it
is
comitted
,
for
that
is
a
harsh
&
improper
speech
:
for
when
we
speake
of
pardoning
sin
,
we
speak
of
a
work
applyed
to
the
creature
,
not
of
that
which
is
in
God
:
a
pardon
is
laid
up
to
be
applyed
by
God
when
ever
the
sin
is
commited
,
so
that
there
shal
be
no
instant
of
time
wherein
the
sinner
is
unpardoned
,
&
so
under
condemnation
.
Then
surely
he
can
never
fall
off
from
Christ
;
for
what
doth
endanger
the
falling
off
from
Christ
,
but
commission
of
sin
?
Christ
hath
as
well
merited
at
the
hand
of
God
pardon
for
any
sin
that
is
to
come
,
as
he
hath
merited
pardon
for
sin
past
;
do
not
say
this
opens
a
gap
to
licentiousnesse
,
then
we
need
not
care
;
No
,
the
grace
of
Christ
hath
no
such
malignity
in
it
,
in
saying
thus
thou
speakest
against
thy
life
.
The
second
soul-staying
argument
for
perseverance
is
,
that
perseverance
is
a
spiritual
mercy
purchased
by
Christ
as
well
as
any
grace
,
Ephes.
1.
3.
Blessed
be
God
who
hath
blessed
us
with
all
spiritual
blessings
in
Jesus
Christ
.
Now
you
will
say
,
Faith
is
a
blessing
,
and
Humility
is
a
blessing
,
and
Joy
is
a
blessing
we
have
in
Christ
,
why
is
not
Perseverance
a
blessing
,
a
spirituall
blessing
too
?
Christ
hath
as
truely
and
as
really
layd
down
his
bloud
to
purchase
the
perseverance
,
as
to
purchase
thy
pardon
,
as
to
purchase
any
thing
he
hath
purchased
for
thee
.
That
which
Christ
hath
laid
down
his
blood
to
purchase
,
surely
must
be
had
,
the
purchase
of
Christs
blood
shall
not
be
frustrate
.
Is
there
any
thing
thou
hast
by
vertue
that
purchase
?
Thou
mayest
be
as
sure
of
perseverance
,
for
Chrst
hath
laid
down
his
blood
to
purchase
that
also
.
Christian
then
satisfie
thy
soul
in
this
,
God
gives
the
comforts
in
this
world
,
but
he
gives
them
not
for
ever
,
but
when
he
betrotheth
thee
unto
his
Son
he
betrotheth
thee
for
ever
.
Perhaps
the
Lord
in
mercy
hath
made
thy
life
here
in
this
thy
pilgrimage
very
comfortable
in
giving
thee
a
comfortable
meet
yoke-fellow
,
in
this
thy
betrothing
thou
art
happy
,
but
this
happinesse
is
not
for
ever
,
thou
canst
looke
upon
thy
yoke-fellow
as
a
mercy
of
God
unto
thee
,
that
makes
thy
pilgrimage
sweet
,
but
there
must
be
a
dissolution
between
thee
and
her
;
but
thy
union
with
thy
Husband
Christ
is
for
ever
,
there
shall
never
be
dissolution
of
that
.
Perhaps
some
of
you
have
lost
comfortable
yoke-fellowes
,
death
hath
come
and
snapt
asunder
the
union
between
you
,
and
you
complain
never
woman
lost
such
a
husband
,
never
man
lost
such
a
wife
as
I
have
,
if
you
be
godly
you
have
a
husband
that
you
shall
never
lose
,
it
is
he
that
will
fill
up
relations
,
he
saith
,
Thy
maker
is
thy
husband
,
Esay
,
54.
5.
And
further
,
this
is
mutuall
,
I
will
betroth
thee
unto
me
for
ever
,
&
I
will
give
thee
a
heart
that
thou
shalt
cleave
unto
me
for
ever
.
This
will
afford
unto
us
another
usefull
meditation
,
viz.
When
the
Lord
chooseth
any
soule
to
himselfe
,
as
he
setteth
his
own
heart
for
ever
upon
that
soul
,
so
he
gives
unto
that
soul
a
principle
of
grace
to
cleave
unto
him
for
ever
too
;
to
give
up
himselfe
unto
him
in
an
everlasting
covenant
,
Psal.
119.
112.
I
have
inclyned
my
heart
to
performe
thy
statutes
alwayes
;
Is
not
that
enough
?
No
,
he
must
have
another
word
to
expresse
the
thing
,
alwayes
,
even
to
the
end
.
Davids
heart
was
much
taken
with
the
statutes
of
God
,
O
Lord
through
thy
mercy
my
heart
is
inclined
to
keep
thy
sta●utes
,
yea
and
it
is
so
alwayes
,
yea
and
it
shall
be
unto
the
end
.
It
is
a
kinde
of
pleonasme
,
or
rather
the
expression
of
the
fulnesse
of
his
heart
,
in
his
resolutions
never
to
depart
from
God
.
But
what
are
those
riches
Christ
bestoweth
upon
his
people
whom
he
betrotheth
to
himself
?
the
bracelets
,
and
ornaments
hee
putteth
upon
their
necks
and
upon
their
hands
are
these
.
I
will
betroth
thee
unto
me
in
righteousnesse
,
and
in
judgement
,
&
in
loving
kindnesse
,
and
in
mercies
,
I
will
ever
betroth
thee
unto
me
in
faithfulnesse
,
aud
thou
shalt
know
the
Lord
.
There
is
much
of
the
Gospel
in
this
.
In
righteousnesse
.
]
This
according
to
some
is
understood
,
as
opposed
to
dissimulation
,
Sine
fuco
,
without
any
dissembling
,
in
this
he
assures
his
people
that
they
shall
finde
his
dealings
with
them
altogether
right
and
equall
,
and
so
I
expect
from
you
,
and
will
cause
it
in
you
,
that
in
your
dealings
towards
me
,
you
be
right
and
equall
,
there
shall
be
nothing
feigned
betwixt
us
,
all
shall
be
plain
,
right
,
and
just
.
You
know
there
is
often
a
great
deale
of
dissimulation
in
marriages
,
great
pr●ffers
,
and
promises
,
and
overtures
of
what
one
should
enjoy
in
the
other
,
and
when
they
meet
not
with
what
they
expect
,
it
causes
great
dissention
between
them
,
and
makes
their
lives
exceeding
uncomfortable
;
But
now
saith
God
,
there
shall
be
no
dissimulation
betwixt
you
and
me
,
I
will
deale
with
you
in
the
plainnesse
of
my
heart
,
and
you
shall
deale
with
mee
in
the
plainnesse
of
your
hearts
.
So
the
word
[
righteousnesse
]
is
taken
in
Scripture
,
Isa.
48.
1.
They
make
mention
of
the
God
of
Israel
,
but
not
in
truth
nor
in
righteousnesse
,
one
expounds
the
other
,
I
will
receive
you
againe
though
you
have
departed
from
me
,
in
the
very
integrity
of
my
soule
,
doe
not
feare
me
,
doe
not
suspect
me
,
doe
not
thinke
though
he
make
a
shew
of
love
unto
mee
,
and
of
great
favour
,
yet
hee
intendeth
to
cast
mee
off
at
last
:
These
are
the
jealous
thoughts
of
many
troubled
consciences
.
Indeed
I
heare
of
mercy
,
and
God
is
working
toward
me
as
if
he
intended
mercy
to
me
,
but
I
am
afraid
he
will
cast
me
off
in
the
conclusion
;
No
saith
God
,
do
not
feare
,
do
not
suspect
me
,
this
mercy
I
offer
is
bona
fide
,
it
is
in
the
very
truth
of
my
heart
,
therefore
let
there
not
be
such
suspitious
thoughts
betwixt
you
and
me
,
you
may
be
sure
that
what
is
fit
and
right
for
you
to
have
from
such
a
husband
as
I
am
,
that
doth
belong
to
such
a
Spouse
as
I
professe
to
take
you
to
be
,
you
shall
certainly
have
it
,
you
need
not
be
afraid
,
for
you
shall
have
plain
and
upright
dealing
with
me
.
This
I
take
to
bee
one
part
though
not
all
of
the
meaning
of
the
holy
Ghost
here
,
I
will
betroth
thee
unto
me
in
righteousnesse
,
that
love
I
professe
to
you
I
do
not
do
it
to
mock
you
saith
God
,
but
I
do
it
in
truth
.
From
whence
the
notes
which
are
very
usefull
may
be
,
First
,
Secondly
,
I
will
betroth
thee
unto
me
in
righteousness
.
And
for
your
parts
,
I
will
give
you
a
heart
,
you
shall
return
to
mee
bona
fide
,
you
shal
do
it
in
the
plainnesse
of
your
hearts
.
There
was
a
time
indeed
,
as
Psal.
78.
34
,
35
,
36.
God
complained
of
his
people
that
they
sought
him
and
returned
unto
him
,
neverthelesse
they
did
flatter
with
their
mouth
,
and
lyed
unto
him
with
their
tongues
,
there
was
no
reality
in
their
returning
unto
him
,
they
made
great
promises
,
that
whatsoever
God
should
say
unto
them
they
would
do
it
,
but
there
was
no
reality
in
it
,
yea
but
saith
God
,
there
shall
come
a
time
that
you
shall
have
righteous
hearts
,
and
that
which
you
promise
to
me
you
shall
promise
really
,
there
shall
not
be
that
falsenesse
in
your
hearts
,
those
shews
and
overtures
that
were
heretofore
,
but
you
shall
return
to
me
with
all
your
hearts
in
righteousness
.
God
hath
made
adoe
at
first
with
us
to
make
us
believe
that
he
is
in
good
earnest
with
us
in
his
proffers
o●
mercy
;
Further
note
,
this
is
one
reason
why
God
doth
betroth
for
ever
,
because
he
doth
it
in
the
plainnesse
of
his
heart
;
and
this
is
also
a
good
reason
why
the
Saints
continue
for
ever
,
because
what
they
do
to
God
is
in
the
plainness
of
their
hearts
.
Those
who
return
to
God
in
an
hypocriticall
way
,
will
fall
off
,
but
they
that
return
in
uprightenesse
will
hold
constant
with
him
,
Prov.
8.
18.
it
is
said
of
Wisdome
,
that
with
her
are
durable
riches
and
righteousnesse
,
they
are
put
together
;
where
there
is
true
righteousnesse
in
the
heart
,
there
is
durable
riches
.
But
yet
there
is
another
thing
in
this
betrothing
in
righteousnesse
,
and
that
I
thinke
hath
more
in
it
then
the
former
.
God
will
be
so
reconciled
to
his
Church
,
as
yet
he
will
manifest
himself
to
be
a
righteous
God
.
In
the
works
of
the
riches
of
his
grace
he
will
manifest
the
glory
of
his
justice
too
;
I
will
doe
it
in
righteousnesse
,
though
indeed
the
Lord
intendeth
to
glorifie
rich
grace
,
yet
so
as
he
will
declare
his
righteousnesse
to
men
and
Angels
,
that
in
this
very
work
of
his
he
shall
be
acknowledged
by
them
unto
all
eternity
to
bee
a
righteous
God
;
GOD
will
make
such
a
way
for
this
his
love
and
goodnesse
as
that
hee
will
have
satisfaction
to
his
justice
in
it
.
That
place
,
Rom.
3.
25
,
26.
is
remarkable
for
our
purpose
;
Whom
God
hath
set
forth
to
be
a
propitiation
through
faith
in
his
blood
;
How
?
To
declare
his
righteousness
for
the
remission
of
sinnes
.
Marke
it
,
it
is
not
that
he
had
set
forth
Christ
to
be
a
propitiation
,
to
declare
his
mercy
in
the
forgivenesse
of
sins
;
you
will
say
,
What
is
there
in
the
forgivenesse
of
sins
but
only
the
mercy
of
God
?
Yes
,
there
is
somewhat
else
,
there
is
righteousnesse
too
,
and
the
Lord
doth
declare
his
righteousnesse
in
the
forgivenesse
of
sins
,
and
therefore
it
is
that
he
hath
set
forth
Christ
to
be
a
propitiation
,
that
hee
might
declare
his
righteousnesse
.
If
the
Lord
should
have
said
but
thus
,
Well
,
you
are
great
and
grievous
sinners
,
I
will
be
content
freely
to
forgive
you
all
your
sins
,
this
would
have
declared
Gods
mercy
,
but
not
his
righteousnesse
:
but
now
when
the
Lord
hath
set
forth
Christ
as
a
propitiation
,
and
forgiveth
sins
through
the
blood
of
his
Son
,
in
this
God
declareth
as
much
righteousnesse
as
grace
.
This
text
Luther
had
a
great
deale
of
do
to
understand
,
and
he
prayed
much
before
he
could
get
the
right
meaning
of
it
;
yea
it
is
repeated
again
,
To
declare
,
I
say
,
his
righteousnesse
,
that
he
might
be
just
,
&
the
justifier
of
him
that
believeth
in
Jesus
;
not
that
he
might
be
mercifull
in
justifying
him
that
believeth
in
Jesus
,
but
that
he
might
be
just
in
justifying
him
that
believeth
in
Jesus
.
And
this
is
the
great
mystery
of
the
Gospel
,
this
is
that
which
the
Angels
pry
into
,
the
Saints
and
Angels
shal
admire
&
blesse
God
to
all
eternity
,
for
the
reconciling
riches
of
mercy
,
and
infinite
justice
both
in
one
.
This
was
that
which
set
the
infinite
wisdome
of
God
on
worke
from
all
eternity
,
how
to
find
a
way
to
save
sinners
,
and
to
be
infinitely
righteous
notwithstanding
.
If
all
the
Angels
in
heaven
,
and
all
the
men
in
the
world
had
been
put
to
it
,
to
find
out
a
way
to
answer
this
question
,
How
shall
sin
be
pardoned
,
the
sinner
reconciled
unto
God
,
and
God
glorifie
his
justice
?
they
could
never
have
done
it
,
but
God
in
his
infinite
wisdome
hath
found
out
a
way
to
doe
it
.
This
cost
God
dear
,
it
cost
him
the
heart
blood
of
his
own
Son
,
and
that
was
a
sign
that
Gods
heart
was
much
in
it
,
and
indeed
we
are
not
Christians
untill
in
some
measure
we
see
,
and
have
our
hearts
taken
with
the
glory
of
God
in
this
mystery
.
We
must
looke
at
righteousnesse
in
our
reconciliation
,
as
well
as
to
loving
kindnesse
and
mercy
.
When
God
is
reconciled
unto
a
sinner
,
there
is
not
only
his
mercy
glorified
,
but
in
that
way
that
God
hath
found
out
to
save
a
sinner
,
hee
hath
the
glory
of
his
justice
as
much
,
yea
more
then
if
the
sinner
were
eternally
damned
in
hell
.
How
is
that
you
will
say
?
I
make
that
good
three
ways
.
First
,
when
God
appointed
a
surety
,
his
Son
,
and
charged
his
debt
upon
him
,
to
satisfie
his
justice
,
in
that
God
would
not
spare
this
Sonne
of
his
the
least
farthing
token
,
I
mean
,
not
the
least
degree
of
punishment
,
he
would
not
remit
any
thing
to
his
Son
,
the
Lord
did
hereby
shew
a
stronger
intense
love
unto
justice
,
then
if
he
had
damned
tenne
thousand
thousand
creatures
Suppose
a
malefactor
comes
before
a
Judg
,
the
Judg
will
not
spare
the
malefactor
,
but
requireth
satisfaction
to
the
law
,
this
shews
that
the
Judg
loves
justice
:
but
if
the
Iudges
own
son
be
a
delinquent
,
and
it
appears
before
all
the
Country
that
the
Iudg
will
not
spare
him
,
but
he
must
satisfie
the
law
to
the
uttermost
,
you
will
say
the
Iudge
doth
honour
unto
justice
more
in
this
,
then
in
condemning
many
other
malefactors
.
So
when
the
Lord
shall
cast
many
thousands
into
hell
,
there
to
be
tormented
for
ever
,
this
sheweth
that
God
loveth
justice
;
but
when
his
own
Son
shall
take
our
sins
upon
him
,
but
by
imputation
,
&
God
will
not
spare
him
(
that
is
the
very
word
of
the
Scripture
,
He
spared
not
his
own
Sonn
,
saith
the
Text
)
this
declareth
Gods
love
to
righteousness
,
more
then
if
all
the
world
had
been
damned
.
Secondly
,
suppose
the
sinner
that
is
reconciled
had
been
damned
,
then
the
justice
of
God
had
been
but
in
satisfying
,
and
never
had
fully
been
satisfied
;
but
in
that
way
that
God
hath
found
out
to
save
a
sinner
,
his
justice
is
not
only
satisfying
,
but
it
comes
to
be
fully
satisfied
,
to
have
enough
.
Now
it
is
a
greater
honour
to
justice
to
be
fully
satisfied
,
then
to
be
in
satisfying
.
As
for
instance
,
suppose
a
man
be
a
Creditor
to
one
who
owes
him
five
thousand
pounds
,
this
man
is
poore
,
and
the
utmost
he
can
pay
is
but
sixe
pence
,
or
twelve
pence
a
weeke
;
suppose
the
Creditor
should
lay
him
in
the
Jayle
untill
he
had
payed
all
,
this
man
would
be
paying
,
but
would
never
be
payed
so
long
as
the
Debtor
liveth
;
but
if
another
rich
man
should
come
and
lay
downe
five
thousand
pound
at
once
,
the
man
is
presently
satisfied
.
Here
is
the
difference
between
Gods
satisfying
his
justice
upon
sinners
,
and
upon
Jesus
Christ
;
God
cometh
upon
the
sinner
,
he
requireth
the
debt
of
punishment
,
because
he
did
not
pay
the
debt
of
obedience
,
God
cast
him
into
prison
,
the
uttermost
he
can
pay
is
but
twelve
pence
a
week
as
it
were
,
that
is
but
a
little
,
and
thereforefore
he
must
be
still
paying
and
paying
eternally
,
which
is
the
very
ground
of
their
eternall
punishment
in
hell
,
because
they
cannot
pay
enough
in
any
finite
time
:
Now
commeth
Christ
,
and
he
fully
payes
the
debt
,
so
that
justice
saith
it
hath
enough
,
it
is
satisfied
,
this
is
the
greater
glory
to
the
justice
of
God
.
Thirdly
,
If
the
sinner
had
been
sent
down
to
hell
,
God
had
had
the
glory
of
his
justice
passively
upon
him
,
hee
should
be
for
ever
under
the
power
and
stroke
of
justice
,
but
in
the
mean
time
the
sinner
would
have
hated
God
for
his
justice
,
and
hated
justice
;
but
when
justice
is
honoured
actively
,
the
sinner
falleth
down
and
acknowledgeth
himselfe
guilty
,
putteth
himselfe
under
the
stroake
of
Gods
justice
,
and
accepteth
of
the
punishment
of
his
iniquity
;
now
God
is
delighted
more
abundantly
in
this
active
way
of
glorifying
his
justice
,
then
if
the
sinner
should
have
beene
eternally
in
hell
to
have
satisfied
.
And
now
Devils
and
all
wicked
men
must
needs
have
their
mouths
st●pped
for
ever
,
they
cannot
cry
out
of
God
becanse
he
will
marry
himselfe
to
such
sinners
,
this
is
mercy
,
but
where
is
his
righteousness
?
where
is
the
glory
of
his
justice
?
here
is
an
answer
to
them
all
,
though
the
Lord
setteth
his
love
upon
vile
sinners
,
yet
so
as
hee
doth
it
in
righteousnesse
.
And
this
is
a
great
encouragement
to
come
in
and
believe
,
as
thus
,
if
the
sinner
be
terrified
with
the
apprehension
of
his
sinne
,
I
see
by
them
the
wrath
of
God
is
incensed
,
and
infinite
justice
comes
upon
mee
,
and
I
heare
that
crying
for
satisfaction
;
this
bids
the
sinner
know
likewise
,
that
God
hath
a
way
to
satisfie
infinite
justice
,
and
yet
to
save
thy
soul
,
he
will
marry
thee
unto
himself
,
and
yet
he
will
do
it
in
righteousnesse
.
And
this
is
a
mighty
helpe
unto
a
sinner
against
all
faylings
afterward
,
a
mighty
establishment
against
a
thousand
objections
the
sinner
may
make
against
himself
.
Thus
we
must
seek
to
God
when
wee
seek
for
reconciliation
,
to
be
received
againe
when
wee
have
departed
from
him
,
whatsoever
GOD
doth
for
us
,
hee
must
doe
it
in
the
way
of
righteousnesse
as
well
as
in
the
way
of
mercy
.
Take
this
with
you
sinners
,
if
ever
you
have
a
pardon
sealed
unto
you
,
it
must
be
sealed
in
the
Court
of
justice
as
well
as
in
the
Court
of
mercy
;
therefore
thou
needest
not
appeale
from
the
Court
of
justice
to
the
Mercy-seat
,
for
in
that
way
of
the
mystery
of
godliness
that
there
is
in
God
reconciling
himselfe
unto
a
sinner
,
there
may
be
as
much
comfort
in
standing
before
the
bar
of
justice
as
at
the
Mercy-seat
,
that
is
,
by
standing
there
,
in
and
through
Christ
,
for
he
hath
made
justice
propitious
to
us
,
and
now
it
pleadeth
to
mercy
for
us
.
And
indeed
this
is
the
very
work
of
Faith
,
to
go
unto
God
this
way
,
when
by
Faith
the
sinner
shall
tender
up
unto
God
the
Father
the
righteousness
of
JESUS
CHRIST
for
an
atonement
and
satisfaction
for
sins
;
It
brings
the
comfort
of
justification
this
way
.
When
you
come
to
God
in
any
other
way
but
this
,
it
is
but
in
a
natural
way
,
not
in
a
true
evangelicall
way
;
A
man
by
nature
may
know
thus
much
,
that
when
he
hath
sinned
he
must
seek
unto
God
for
mercy
,
to
pardon
his
sin
,
or
else
he
is
miserable
;
but
to
seek
unto
God
for
pardon
with
a
price
in
our
hand
,
to
tender
up
the
merits
of
Christ
for
a
satisfaction
to
Divine
justice
,
here
is
the
mystery
of
faith
;
faith
is
not
onely
to
rely
upon
Gods
mercy
for
pardon
,
but
this
,
I
see
riches
of
grace
in
Christ
,
and
Christ
my
surety
hath
made
an
atonement
,
hath
laid
down
a
price
,
now
by
faith
I
tender
up
this
unto
God
the
Father
,
and
by
this
way
I
believe
my
soul
shall
be
accepted
in
him
.
What
a
mighty
ingagement
is
this
for
us
to
be
righteous
with
God
?
the
Lord
betrotheth
us
unto
himself
in
righteousnesse
,
&
we
should
give
up
our selves
to
him
in
righteousnesse
too
.
O
my
brethren
,
take
this
away
with
you
,
what
ever
you
forget
;
If
the
Lord
hath
thus
ingaged
himselfe
unto
us
in
a
way
of
righteousnesse
,
and
if
it
hath
cost
him
so
deare
to
shew
himself
righteous
unto
us
;
what
an
infinite
ingagement
is
this
unto
us
to
be
righteous
before
him
,
Cyper
.
de
sing
.
Cler.
to
glorifie
Gods
righteousnesse
in
our
conversations
:
I
will
doe
it
in
righteousnesse
,
and
you
shall
have
such
a
righteous
heart
,
as
you
shall
never
be
a
dishonour
unto
me
before
the
people
,
neither
devils
nor
wicked
men
shal
ever
be
able
to
upbraid
me
,
that
I
set
my
love
upon
such
creatures
as
you
,
because
whatsoever
you
were
,
you
shall
be
now
righteous
.
When
ever
we
expresse
our selves
to
be
the
Spouse
of
Christ
,
and
be
unrighteous
in
our
conversations
,
we
upbraid
Jesus
Christ
,
wee
are
a
dishonor
unto
him
before
Men
and
Angels
;
what
you
the
Spouse
of
Christ
,
where
is
this
ornament
,
this
bracelet
of
righteousnesse
then
?
whosoever
Christ
maryeth
,
he
putteth
upon
them
this
Jewel
of
righteousnesse
.
Hee
blasphems
Religion
which
he
seems
to
honour
,
sayes
Cyprian
;
who
makes
not
good
in
his
life
what
he
professes
.
The
Eighteenth
Lecture
.
—
And
in
judgement
,
and
in
loving
kindnesse
,
and
in
mercies
.
IN
Judgement
]
Some
Interpreters
we
finde
make
this
and
righteousnesse
to
be
all
one
,
according
to
that
Psal.
33.
6.
He
loveth
righteousnesse
and
judgement
,
and
so
passe
it
over
,
but
we
must
not
do
so
,
for
wee
shall
finde
much
of
Gods
minde
in
this
.
Others
take
judgement
,
as
divers
times
it
is
taken
in
Scripture
for
sanctification
,
so
they
would
make
this
promise
sutable
to
that
of
Christ
,
John
16.
10.
11.
I
will
send
the
Comforter
,
and
he
shall
convince
the
world
of
sin
,
of
righteousnesse
,
and
of
judgement
;
that
righteousnesse
there
,
is
the
same
with
that
here
;
judgement
there
by
many
Interpreters
is
understood
of
sanctification
;
because
the
Prince
of
this
world
is
judged
,
the
power
of
Satan
is
already
broken
,
he
is
already
cast
out
of
your
hearts
.
And
they
thinke
to
strengthen
that
by
that
place
in
Mat.
12.
20.
He
will
not
quench
the
smoaking
flaxe
,
nor
breake
the
bruised
reed
,
till
he
send
forth
judgement
unto
victory
,
that
is
,
untill
he
perfect
the
work
of
sanctification
,
that
it
shall
overcome
corruption
.
This
text
in
Matthew
is
quoted
out
of
Esay
,
42.
3.
but
there
we
have
the
words
somewhat
different
,
there
it
is
,
He
shall
bring
forth
judgement
unto
truth
.
Now
if
that
should
be
the
meaning
,
that
by
judgement
is
meant
sanctification
,
then
we
may
learne
an
excellent
note
from
the
comparing
these
two
Texts
together
;
that
it
is
all
one
to
bring
judgement
,
sanctification
unto
truth
,
and
to
bring
it
unto
victory
,
when
it
is
in
truth
it
will
certainly
be
in
victory
.
But
we
shall
a
little
more
examine
this
interpretation
of
Judgement
presently
;
for
my
part
I
do
not
think
that
it
is
meant
either
in
this
Text
,
or
in
any
of
the
Texts
named
.
Thirdly
,
I
finde
others
make
this
[
in
judgement
]
to
be
Gods
judgement
against
the
adversaries
of
the
Church
.
I
will
betroth
thee
unto
me
in
righteousnesse
;
I
will
deale
with
you
in
a
way
of
righteousnesse
,
and
for
your
adversaries
,
I
will
deale
with
them
in
a
way
of
judgement
,
you
shall
have
judgement
against
them
.
Luth.
in
loc.
So
I
finde
Luther
carries
it
,
and
he
saith
that
judgement
here
is
the
second
pearle
of
the
Husbands
ring
he
gives
to
his
Spouse
,
God
promiseth
to
exercise
judgement
&
vengeance
against
the
adversaries
of
the
Church
,
and
so
he
applyeth
it
unto
those
times
wherein
he
lived
in
Germany
;
saith
he
,
for
these
many
years
wicked
Magistrates
have
oppressed
the
Church
,
and
prophane
Doctors
have
corrupted
the
doctrine
of
it
,
but
Germany
hath
seene
God
judging
his
adversaries
.
And
if
we
should
understand
it
in
this
sense
,
we
have
a
sutable
place
,
Esay
54.
5.
where
God
telleth
his
Church
,
that
He
that
is
her
maker
is
her
husband
,
even
the
Lord
of
hosts
,
and
her
Redeemer
the
God
of
the
whole
earth
;
the
word
there
is
Vindex
,
the
avenger
,
he
that
will
avenge
thee
of
thine
enemies
,
is
the
God
of
the
whole
earth
,
he
is
thy
husband
.
This
might
afford
a
sweet
meditation
,
that
the
Lord
will
defend
his
Church
from
the
rage
of
adversaries
,
as
the
husband
will
defend
his
Spouse
being
betrothed
unto
her
;
the
Lord
certainly
will
take
a
valuable
consideration
at
the
hands
of
the
adversaries
who
wrong
his
Church
.
But
this
I
thinke
not
to
be
the
scope
of
the
place
,
Another
is
[
In
Judgement
]
Though
things
be
now
out
of
order
,
all
things
seeme
to
be
in
confusion
,
yet
the
time
is
coming
when
all
things
shal
be
ordered
in
the
Church
according
to
equity
and
right
.
These
two
I
thinke
are
meant
in
the
former
Texts
,
I
will
convince
the
world
of
judgement
,
that
is
,
the
world
shall
be
convinced
that
Christ
hath
all
judgement
committed
unto
him
,
and
he
shews
it
in
this
,
that
the
Prince
of
this
world
is
judged
;
so
that
place
before
in
Matthew
,
I
will
cause
judgment
to
returne
unto
victory
,
that
is
,
though
the
adversaries
of
the
Church
be
many
,
yet
he
will
cause
them
all
to
be
vanquished
,
judgement
shal
conquer
over
them
all
;
though
there
be
much
opposition
and
confusion
in
the
Church
,
yet
I
will
bring
all
things
in
the
Church
to
be
ordered
&
composed
in
a
right
way
according
unto
equity
.
That
place
likewise
Esay
4.
4.
where
the
Lord
saith
,
he
will
purge
his
Church
by
the
spirit
of
judge●ent
and
by
the
spirit
of
burning
.
I
know
some
carry
it
as
if
it
were
meant
of
the
spirit
of
sanctification
,
that
is
as
fire
to
consume
lusts
,
but
rather
thus
,
whereas
there
were
such
as
did
oppresse
the
Church
by
false
judgement
,
the
Lord
would
cleanse
the
Church
from
wrong
and
oppression
by
giving
a
spirit
of
judgement
unto
those
that
should
be
the
Officers
of
it
,
and
consuming
the
adversaries
.
But
yet
I
thinke
we
have
not
the
full
scope
of
this
place
.
I
rather
would
pitch
upon
this
as
that
which
is
more
principally
intended
,
though
the
other
may
be
in
some
degree
included
,
viz.
I
will
betroth
thee
unto
me
in
judgment
,
that
is
,
there
shall
be
a
good
reason
for
what
I
doe
,
that
which
I
will
now
do
in
betrothing
thee
unto
my selfe
shall
not
be
out
of
rashnesse
,
it
shal
not
be
done
unadvisedly
,
but
with
understanding
,
with
good
deliberation
,
I
know
what
I
do
in
it
,
and
I
know
what
glory
I
shall
have
by
it
,
I
will
do
it
in
judgement
.
So
I
finde
the
word
judgement
taken
in
scripture
,
Jer.
4.
2.
Thou
shalt
sweare
in
truth
,
in
judgement
,
and
in
righteousnesse
.
In
judgement
,
that
is
,
when
you
sweare
,
know
it
is
a
worship
of
God
,
and
you
must
doe
it
in
judgement
,
you
must
not
only
sweare
in
truth
,
that
is
;
sweare
to
that
which
is
true
,
and
in
righteousnesse
,
that
is
,
not
to
the
wrong
or
prejudice
of
your
neighbour
,
for
you
may
sinne
in
swearing
though
you
sweare
in
truth
if
you
have
an
intent
to
wrong
any
;
but
thirdly
you
must
sweare
in
judgment
too
,
you
must
understand
what
you
doe
,
that
is
,
when
you
take
an
oath
you
must
know
that
it
is
not
as
the
Ex
Officio
was
,
to
sweare
to
answer
to
every
thing
that
shall
be
asked
you
,
but
you
must
understand
beforehand
what
you
are
to
sweare
to
,
and
so
sweare
out
of
judgement
;
So
saith
God
,
I
will
betroth
thee
unto
me
in
judgement
,
that
is
,
I
have
considered
what
I
am
to
doe
in
this
thing
,
and
I
doe
it
out
of
judgement
.
And
for
your
parts
when
you
shal
come
and
close
with
me
,
in
this
blessed
conjugall
union
and
communion
you
shall
doe
it
out
of
jndgement
too
;
I
will
betroth
you
in
judgement
so
as
to
make
it
appeare
before
the
world
that
I
had
good
reason
so
to
do
,
and
you
shall
likewise
close
with
me
as
you
shall
be
able
to
justifie
it
before
men
and
Angels
,
that
you
had
reason
for
what
you
did
,
that
it
was
out
of
judgement
.
There
is
nothing
wherein
there
is
more
need
of
judgement
then
in
marriages
&
contracts
;
therefore
the
heathens
were
wont
to
set
Mercury
,
there
god
of
wisdome
,
by
Venus
,
their
goddesse
of
maryage
,
to
note
that
there
was
need
of
judgement
there
,
yet
there
is
nothing
usually
in
the
world
undertaken
with
lesse
judgement
,
with
more
rashness
and
inconsideratness
then
contracts
and
maryages
,
which
is
the
reason
of
the
trouble
of
their
lives
ever
after
.
I
will
betroth
you
out
of
judgment
.
Christs
match
with
his
Church
is
a
match
of
judgment
,
Christ
considereth
of
our
meanness
before
he
marryeth
with
us
,
hee
knoweth
us
fully
what
we
are
,
he
knowes
our
sinfulness
,
our
wretchedness
,
he
knows
,
we
are
in
debt
before
he
maryeth
us
,
and
whatsoever
else
we
can
think
might
be
any
hinderance
,
he
knowes
as
perfectly
as
ever
he
shall
know
it
,
&
yet
he
goes
on
.
Yea
the
match
between
Christ
and
his
Church
is
that
which
hath
been
plotting
in
Heaven
from
all
eternity
,
it
is
not
a
sudden
,
rash
match
,
it
hath
been
plotting
between
the
Father
and
the
Son
from
everlasting
.
God
the
Father
giveth
consent
to
this
match
,
God
the
Holy
Ghost
is
sent
to
draw
the
hearts
of
his
people
to
come
in
and
consent
to
this
match
,
it
is
a
match
out
of
the
deepest
judgement
that
ever
thing
was
done
.
Though
it
be
true
that
God
can
see
no
reason
in
us
why
we
should
be
thus
united
to
his
Sonne
,
yet
he
can
see
abundance
of
reason
in
himself
;
therefore
the
conversion
and
salvation
of
a
soul
,
is
not
only
out
of
Gods
mercy
,
but
it
is
from
Gods
wisedome
too
,
Hence
the
Scripture
attributes
our
pr●destination
and
our
calling
,
unto
his
wisdome
as
well
as
unto
the
freeness
of
his
grace
,
as
Ephe.
1.
11.
Being
predestinated
according
to
the
purpose
of
him
who
worketh
all
things
after
the
counsell
of
his
own
will
.
Mark
,
it
is
not
only
because
God
will
.
I
will
have
mercy
because
I
will
have
mercy
,
I
will
choose
such
,
and
I
will
refuse
such
,
I
will
do
it
;
no
,
but
it
is
after
the
Cou●sell
of
his
will
.
We
indeed
are
set
upon
our
wills
many
times
to
do
a
thing
&
there
is
no
reason
for
it
,
there
is
no
counsel
of
our
will
;
but
God
even
in
this
thing
that
we
can
see
no
reason
for
at
all
,
hee
workes
according
to
the
counsell
of
his
will
;
and
Ephe.
3.
10.
the
Apostle
having
said
before
,
vers
,
8.
that
he
was
to
preach
the
unsearchable
riches
of
Christ
,
he
saith
,
he
was
to
preach
it
to
the
intent
that
now
might
be
made
known
the
manifold
wisdome
of
God
.
In
all
things
in
the
Gospel
there
is
a
great
deale
of
wisdome
;
Vocation
is
one
of
the
mysteries
of
the
Gospel
,
and
1
Cor.
1.
24.
the
Gospel
is
said
to
be
the
power
of
God
and
the
wisdome
of
God
;
the
Apostle
there
instances
in
one
thing
,
which
one
would
thinke
hath
as
little
reason
in
it
as
any
thing
in
the
Gospel
,
that
is
,
the
leaving
of
the
rich
,
wise
and
noble
,
the
great
ones
of
the
world
,
and
calling
the
poore
;
but
herein
is
not
onely
the
power
,
but
the
wisdome
of
God
,
God
doth
even
this
in
judgement
.
And
although
we
can
now
understand
little
or
nothing
of
any
reason
that
there
can
be
of
Gods
choosing
us
unto
himselfe
;
yet
this
will
be
made
known
at
the
great
day
of
judgement
.
It
will
be
a
great
part
of
the
glory
of
that
day
for
the
Lord
to
make
known
the
counsell
of
his
will
;
we
now
know
his
will
,
but
we
shall
then
know
the
counsell
of
his
will
,
and
praise
him
to
all
eternity
for
it
;
this
shall
be
the
glory
of
the
Saints
,
that
they
shall
see
into
the
counsel●
of
Gods
will
in
choosing
and
calling
them
,
and
letting
others
goe
.
Gods
betrothing
himselfe
thus
to
his
people
in
judgement
,
is
an
especiall
reason
of
the
perpetuity
of
this
betrothing
.
I
will
betroth
thee
unto
me
for
ever
;
Why
?
First
,
it
is
in
righteousnesse
,
therefore
it
will
hold
.
Secondly
,
it
is
in
judgement
,
therefore
it
will
hold
too
.
Things
that
are
done
rashly
will
seldome
hold
,
but
though
we
are
set
upon
them
for
the
present
,
we
quickly
undoe
them
afterward
,
but
that
which
is
done
in
judgment
holds
;
the
calling
of
a
sinner
,
and
uniting
him
unto
Christ
,
is
done
in
judgement
,
therefore
it
will
hold
,
that
is
the
ground
of
the
perseverance
of
a
sinner
;
If
a
man
before
marryage
knoweth
perfectly
all
the
faults
his
wife
hath
,
or
ever
shall
have
,
and
knowes
perfectly
her
estate
&
all
the
incumbrances
he
shall
have
with
her
,
There
must
also
be
judgement
on
our
parts
;
I
will
put
into
you
a
judicious
heart
,
to
choose
me
out
of
judgement
.
The
Saints
who
choose
Christ
,
know
what
they
doe
.
They
shall
be
all
taught
of
God
;
every
one
therefore
that
hath
heard
,
and
learned
of
the
Father
,
commeth
unto
me
;
None
cometh
unto
me
,
I
know
whom
I
have
loved
,
saith
Paul
,
and
so
may
every
Christian
say
.
They
doe
not
come
to
imbrace
Christ
and
his
wayes
out
of
novelty
,
because
they
are
new
things
,
●o
not
any
truth
of
Christ
,
out
of
meer
novelty
as
many
doe
,
and
so
vanish
to
nothing
;
though
it
is
true
,
there
is
alwayes
some
new
excellency
in
Christ
,
I
meane
newly
revealed
;
Christ
hath
alwayes
something
that
is
further
revealed
more
then
we
knew
before
,
and
delightful
I
he
is
in
that
regard
,
if
we
love
novelty
:
It
is
not
a
sufficient
plea
against
any
truth
,
because
it
is
now
revealed
,
and
was
not
known
before
;
2
Pet.
1.
12.
Be
established
in
the
present
truth
:
though
truths
be
from
the
beginning
yet
there
are
present
truths
in
regard
of
manifestation
:
But
the
Saints
must
not
therefore
receive
them
,
meerly
because
they
are
new
to
them
,
neither
must
any
reject
them
,
because
they
are
but
now
cleared
,
whereas
before
they
lay
in
the
darke
;
but
all
out
of
judgement
,
we
must
examine
them
,
when
any
truth
is
presented
,
though
it
seems
new
,
because
you
heard
not
of
it
before
,
reject
it
not
upon
that
,
neither
imbrace
it
upon
that
,
but
try
it
,
and
when
you
are
convinced
,
then
out
of
judgement
imbrace
it
.
Neither
must
the
Saints
follow
God
,
or
any
way
of
truth
,
meerly
from
the
example
of
others
,
but
out
of
their
owne
judgements
.
Perhaps
you
see
such
and
such
,
of
whom
you
have
a
reverent
esteeme
,
and
that
justly
doe
thus
and
thus
;
I
confesse
,
that
is
enough
to
put
you
upon
examining
,
to
bethinke
your selves
,
surely
there
is
something
in
it
,
or
else
it
is
not
like
they
would
do
it
,
but
that
must
not
be
the
onely
reason
,
but
if
upon
examination
you
finde
it
to
be
good
,
then
embrace
it
out
of
judgement
,
never
rest
untill
you
come
to
that
that
the
men
of
Samaria
said
to
the
woman
,
Now
we
believe
that
this
is
the
Messiah
,
not
because
of
thy
sayings
,
because
you
told
us
so
,
but
we
have
heard
him
our selves
,
and
we
know
that
he
is
indeed
the
Saviour
of
the
world
.
At
the
first
they
came
to
Christ
upon
her
relation
,
but
they
did
not
beleeve
in
Christ
,
but
upon
seeing
and
hearing
Christ
themselves
.
You
may
come
to
examine
the
wayes
,
the
truthes
of
God
upon
the
relation
and
example
of
others
,
but
you
must
not
ingage
your
hearts
in
them
untill
you
see
the
reality
of
them
your selves
.
Thirdly
,
you
must
embrace
Christ
and
his
wayes
out
of
judgement
,
not
out
of
sudden
flashes
of
affection
;
suddeu
flashes
goe
out
as
soone
as
they
come
.
You
have
a
notable
example
for
this
,
Luke
14.
15.
Happy
are
they
that
may
eate
bread
in
the
Kingdome
of
God
:
O
this
is
blessed
doctrine
indeed
.
But
by
that
which
followes
we
may
finde
that
they
were
such
as
presently
went
to
their
Farmes
and
to
their
Oxen
,
and
prized
them
before
Christ
,
&
refused
to
come
to
the
supper
.
Sudden
flashes
there
were
in
thsoe
that
cryed
Hosanna
,
Hosanna
,
but
presently
they
cryed
,
Crucifie
him
,
crucifie
him
.
Josh.
24.
19.
the
people
seemed
to
be
moved
with
sudden
affections
,
they
would
serve
the
Lord
,
yea
that
they
would
,
but
they
considered
not
what
they
said
,
You
cannot
serve
the
Lord
,
saith
Joshua
to
them
.
So
Deut.
All
that
the
Lord
our
God
hath
said
unto
us
,
that
will
we
do
,
but
presently
,
saith
God
,
Oh
that
there
were
such
a
heart
in
this
people
to
doe
it
!
The
truth
is
,
they
know
not
what
they
say
,
they
have
sudden
affections
,
but
they
will
quickly
vanish
.
We
must
choose
Christ
out
of
judgment
.
Againe
,
Not
choose
him
out
of
mistakes
,
we
must
understand
who
hee
is
.
we
must
sit
downe
and
cast
with
our selves
afore-hand
what
we
are
like
to
suffer
in
his
wayes
.
Compare
for
this
Cant.
5.
9.
with
the
beginning
of
Chap.
6.
What
is
the●●
loved
,
say
they
,
more
then
another
beloved
?
Let
us
know
what
thy
beloved
is
:
Then
the
Church
falls
a
commending
her
beloved
,
and
in
the
beginning
of
Chap.
6.
Whither
is
thy
beloved
gone
?
whither
is
thy
beloved
turned
a
side
?
that
we
may
seeke
him
with
thee
,
that
he
may
be
our
beloved
too
.
Nor
out
of
by-ends
,
but
out
of
a
right
knowledge
of
the
excellencies
of
Christ
,
having
our
judgments
overcome
that
way
.
We
must
not
choose
any
truth
or
wayes
of
God
,
because
the
times
favour
that
way
;
we
have
now
a
company
of
Parliament
converts
,
who
were
formerly
Prelaticall
and
ceremoniall
;
they
see
how
the
times
sway
,
this
is
not
out
of
judgment
.
Every
Christian
should
be
a
judicious
Christian
.
Those
adorn
Religion
,
they
are
an
honour
to
Christ
.
As
the
more
deliberation
and
judgement
there
is
in
sin
,
the
worse
it
is
;
so
the
more
deliberation
,
the
more
judgment
there
is
in
godlinesse
,
the
better
it
is
.
When
a
soule
chooseth
Christ
and
his
ways
upon
this
,
Oh
I
see
a
beauty
in
the
Lord
Jesus
that
I
never
see
afore
,
I
see
him
to
be
the
character
,
and
the
ingraven
form
of
the
image
of
the
Father
,
in
him
dwels
all
treasures
,
the
very
God-head
dwells
in
him
bodily
,
he
is
the
most
precious
among
ten
thousand
,
the
wayes
of
God
are
holy
and
righteous
.
Here
is
the
rule
of
eternall
life
,
here
lyes
the
happinesse
of
the
rationall
creature
,
these
are
the
wayes
that
my
soule
closeth
with
,
and
shall
cleave
to
for
ever
,
whatsoever
I
suffer
in
them
,
for
I
see
the
excellency
,
the
beauty
,
the
equity
,
the
glory
of
them
,
the
Lord
is
worthy
of
all
honour
from
all
his
creatures
.
This
is
a
choise
will
hold
.
The
world
thinks
the
Saints
are
giddy
headed
people
,
why
?
because
they
cannot
see
any
reason
for
what
they
doe
;
they
cannot
see
bottome
enough
in
reason
of
such
forwardnesse
,
and
strictnesse
,
and
zeale
as
there
is
in
them
;
they
think
they
do
in
calescere
in
re
frigida
,
that
they
are
very
hot
about
a
very
poore
,
sorry
,
cold
businesse
,
and
therefore
they
count
their
ways
folly
;
that
any
man
will
do
,
when
he
seeth
another
do
a
thing
that
he
understands
not
the
reason
of
,
hee
will
either
suspect
his
owne
judgment
,
or
otherwise
think
the
man
foolish
;
now
wicked
men
are
too
proud
to
suspect
their
own
judgments
,
to
think
their
own
reason
folly
,
therefore
they
count
the
wayes
of
God
foolishnesse
.
They
looke
upon
Gods
wayes
at
a
distance
,
therefore
they
thinke
there
is
no
reason
for
them
.
It
is
reported
of
that
notable
Convert
Marcus
Galeasius
,
that
hee
was
converted
by
a
sermon
of
Peter
Martyrs
,
coming
to
heare
him
he
expressed
the
excellencies
of
Gods
wayes
,
and
the
mistakes
of
the
world
in
this
similitude
,
the
men
of
the
world
(
saith
he
)
mistake
Gods
wayes
,
as
if
a
man
see
a
company
of
Musitians
that
were
playing
and
dancing
according
to
the
most
exactest
rules
of
art
,
if
he
see
them
at
a
distance
,
he
sees
them
skippiug
and
leaping
up
and
down
as
a
company
of
madde
men
,
and
wonders
what
they
mean
;
but
when
he
comes
nearer
and
hears
the
melodious
sound
,
and
observes
how
all
their
motions
are
directed
according
to
rules
of
art
,
then
he
begins
to
change
his
thoughts
;
so
the
men
of
the
world
look
upon
the
wayes
of
God
,
and
upon
the
Saints
at
a
distance
,
and
〈◊〉
thinke
the
motions
of
Gods
people
and
their
ways
are
madness
,
but
when
they
come
nearer
,
and
observe
the
exactnesse
of
the
rule
they
walk
by
,
and
the
wisedome
of
God
that
appears
in
them
,
they
change
their
judgments
,
and
begin
then
to
thinke
,
surely
there
is
something
in
them
more
then
they
thought
.
This
similitude
God
blessed
,
so
as
it
was
the
means
to
convert
that
Noble
man
,
and
made
him
leave
all
his
possessions
in
Italie
,
and
come
to
Geneva
,
where
hee
became
such
a
pattern
of
self-deny
all
,
as
scarce
any
age
ever
had
the
like
,
God
working
by
such
a
thing
upon
his
heart
.
When
you
come
neer
Gods
ways
and
see
them
indeed
,
you
will
see
infinite
reason
in
them
,
and
charge
your selves
o●
infinite
folly
that
you
should
have
such
low
thoughts
of
them
as
you
have
had
.
This
is
the
reason
why
the
Saints
hold
on
in
their
ways
.
This
judgment
is
as
the
ballast
of
the
ship
;
many
hurry
on
in
a
kind
of
profession
of
Religion
,
and
the
truth
is
,
they
know
not
what
they
do
,
nor
what
they
professe
,
if
there
be
any
new
opinion
,
I
mean
not
only
in
regard
of
new
manifestation
,
but
in
regard
of
the
thing
it selfe
,
presently
they
follow
it
that
they
may
be
counted
some
body
,
and
seem
to
go
beyond
other
men
,
they
are
as
a
ship
that
moveth
a
mighty
pace
,
all
the
sails
are
up
,
and
winds
blow
fairely
,
but
there
is
no
ballast
,
so
the
ship
topples
up
and
downe
,
but
never
comes
to
the
end
of
the
voyage
.
Lu.
8.
6.
when
the
seed
was
sown
in
the
stony
ground
,
it
sprung
up
presently
,
but
because
there
wanted
moisture
at
the
root
,
it
withered
away
.
This
judgment
is
as
moysture
at
the
roote
,
that
is
the
reason
that
Mat.
13.
21.
we
read
of
the
stony
ground
,
that
notwithstanding
it
received
the
word
with
joy
,
yet
when
persecution
arose
because
of
the
word
,
by
and
by
they
were
offended
,
they
were
mightily
taken
with
the
wayes
of
God
,
with
the
great
things
of
the
Gospel
at
first
,
but
not
having
judgment
as
soon
as
suffering
came
,
by
and
by
they
were
offended
.
If
times
should
change
again
,
&
the
adversaries
should
prevaile
(
which
God
forbid
)
we
shal
soon
have
experience
enough
of
abundance
of
professors
who
have
chosen
the
ways
of
God
not
out
of
judgment
by
and
by
they
will
be
offended
.
Thirdly
,
I
will
betroth
thee
unto
me
in
loving
kindnesse
.
Though
Christ
takes
us
to
himself
,
and
will
not
cast
us
off
,
yet
he
may
see
such
failings
and
frailties
in
us
,
as
we
may
be
grievous
and
burthensome
unto
his
spirit
,
we
shall
enjoy
but
little
sweetness
in
our
comunion
together
through
the
wretchednesse
of
our
hearts
.
I
will
betroth
you
unto
mee
in
loving
kindnesse
,
my
heart
and
wayes
toward
you
shall
be
full
of
gentlenesse
and
sweetnesse
,
and
I
will
put
such
a
frame
likewise
into
your
hearts
both
toward
me
and
toward
one
another
,
you
shall
have
hearts
full
of
sweetness
and
gentleness
.
The
Scripture
speaks
much
of
the
loving
kindness
of
God
to
his
people
in
Christ
,
Eph.
2.
7.
The
exceeding
riches
of
his
grace
in
his
kindnesse
towards
us
in
Christ
Jesus
.
Tit.
3.
4.
After
the
kindness
&
love
of
God
our
Saviour
toward
man
appeared
.
You
have
these
Epithets
given
unto
Gods
kindness
;
great
kindeness
.
Neh.
9.
17.
Marvellous
kindness
.
Psal.
31.
21.
Mercifull
kindness
,
〈◊〉
19.
2.
Everlasting
kindness
,
Isa.
54.
8.
Excellent
●ving
kindnes
,
Ps.
〈…〉
Multitude
of
loving
kindness
,
Isa.
63.
7.
Thus
full
is
is
the
Scripture
of
the
loving
kindness
of
God
towards
us
in
Christ
.
To
open
it
a
little
,
The
kindnesse
of
God
unto
us
in
Christ
,
consisteth
.
First
,
In
the
freenesse
of
Gods
goodnesse
:
kindnesse
in
a
friend
is
seene
much
in
this
,
Thus
it
is
in
all
Gods
dealings
with
us
,
he
looks
not
for
much
at
our
hands
before
,
but
that
he
doth
is
out
of
his
free
grace
,
he
doth
not
upbraid
us
,
he
giveth
liberally
and
upbraideth
no
man
,
The
blessing
of
the
Lord
maketh
rich
,
and
he
addeth
no
sorrow
with
it
.
The
kindnesses
of
this
world
are
ordinarily
clogged
,
scarce
worth
the
having
;
the
kindn●ss
of
God
not
so
,
it
is
free
.
Again
,
kindness
consists
much
in
this
,
in
our
tenderness
over
those
wee
shew
kindnesse
to
.
The
kindness
of
God
in
Christ
is
much
this
way
,
in
tendring
our
weaknesse
and
dealing
with
us
in
all
his
wayes
accordingly
,
Esay
,
57.
16.
I
will
not
contend
for
ever
,
why
?
lest
the
spirit
which
I
have
made
should
faile
before
me
.
He
considereth
our
weakness
.
Psal.
103.
13.
The
Lord
knoweth
our
frame
,
and
heremembreth
we
are
but
dust
,
Isa.
40.
11.
Christ
gathers
the
Lambes
with
his
arme
,
and
carryeth
them
in
his
bosome
,
and
gently
leadeth
those
that
are
with
young
.
Esay
,
63.
9.
In
his
clememcie
(
so
the
word
is
)
he
redeemed
them
,
and
he
bare
them
,
and
carried
them
alwayes
,
continually
.
Kindnes
makes
one
long-suffering
,
he
bare
them
always
and
continually
.
It
is
kindness
for
the
Man
to
consider
all
the
weaknesses
of
the
wife
,
and
to
deale
with
her
in
a
loving
way
accordingly
,
tendring
her
good
;
this
is
the
kindness
of
Christ
to
his
Church
,
Thirdly
,
kindness
is
passing
by
all
infirmities
,
not
taking
advantages
against
his
people
because
of
them
.
Christ
takes
notice
of
all
the
good
that
is
in
his
people
though
it
be
never
so
little
,
but
that
which
is
a
weaknesse
he
will
passe
it
by
;
The
Lord
is
not
strict
to
marke
what
we
doe
amisse
,
but
the
Lord
is
strict
to
mark
what
we
do
well
,
if
there
be
never
so
little
good
in
an
action
that
hath
an
hundred
weaknesses
in
it
,
Christ
will
mark
what
good
there
is
in
it
,
and
passe
by
all
the
weaknesses
.
〈◊〉
commended
by
Pecer
for
calling
her
husband
Lord
,
in
that
speech
of
hers
there
was
nothing
but
sin
saving
that
word
,
and
the
holy
Ghost
takes
notice
of
that
one
word
and
le
ts
goe
all
the
other
.
If
thou
aymest
at
serving
Christ
,
and
canst
appeale
to
him
that
thy
heart
istowards
him
,
to
honour
him
as
he
requireth
,
I
say
though
there
be
an
hundred
weaknessesin
an
action
,
if
there
bee
but
one
thing
good
,
all
thy
weaknesses
are
past
by
,
that
one
good
thing
is
taken
notice
of
.
Again
,
kindnes
is
in
a
loving
,
sweet
,
amiable
carriage
toward
one
another
in
our
converse
one
with
another
.
Oh
the
sweet
,
amiable
carriage
that
is
in
Christ
toward
his
people
!
and
that
Christ
expects
likewise
from
them
to
him
again
.
If
you
reade
the
book
of
the
Canticles
you
shall
finde
what
sweet
,
amiable
expressions
there
are
between
Christ
and
his
Church
,
Thy
love
is
better
then
wine
,
saith
the
Church
unto
Christ
;
and
,
thy
love
is
better
then
wine
,
saith
Christ
unto
his
Church
,
This
ought
to
be
between
man
&
wife
,
this
is
kindness
,
1
Cor.
13.
4.
Love
is
there
said
to
be
kinde
,
there
is
no
morosity
in
love
,
but
all
a
sweetnesse
.
Fiftly
,
kindness
is
in
easiness
to
be
entreated
,
Jam.
3.
17.
Peaceable
,
gentle
,
and
easie
to
be
intreated
.
Thus
in
Christ
,
he
is
easie
to
be
intreated
by
his
Church
,
and
the
Church
should
easily
be
intreated
,
and
indeed
is
:
when
the
hearts
of
the
Saints
are
right
,
there
is
an
ingenuity
in
them
,
they
are
soone
moved
to
any
service
Christ
calleth
for
.
Lastly
,
kindnesse
is
compassionate
,
sensible
of
all
sufferings
,
so
Christ
and
his
Saints
mutually
.
Such
loving
kindnes
as
this
should
be
in
all
maryage-communion
;
where
there
is
this
loving
kindness
there
is
a
sweet
conjugall
communion
indeed
,
and
so
far
as
any
of
this
is
wanting
,
so
farre
the
blessing
of
a
maryage
estate
is
wanting
;
one
reason
amongst
others
,
why
God
makes
so
much
use
of
this
Allegory
of
marryage
,
to
expresse
so
great
a
mystery
of
godliness
,
as
the
union
betweene
Christ
and
his
Church
,
is
to
teach
those
that
are
married
to
live
so
together
,
as
they
may
express
all
that
excellency
of
communion
that
is
between
Christ
and
his
Saints
.
Now
I
put
it
to
you
who
are
in
a
marryed
condition
,
is
there
this
loving-kindnes
in
you
,
as
may
hold
forth
the
loving
kindnes
that
is
between
Christ
and
his
Spouse
?
so
far
as
you
want
in
your
endeavours
after
this
,
so
far
there
is
an
evil
;
when
you
goe
home
take
this
lesson
with
you
,
labour
to
walke
so
in
that
way
of
loving
kindnes
one
to
another
,
as
that
you
may
expresse
how
the
loving
kindness
of
Christ
is
unto
your
soules
.
I
have
read
of
Monicha
,
Austins
Mother
,
who
lived
neare
a
Heathen
,
and
she
had
a
very
ill
husband
,
of
a
very
crosse
and
perverse
disposition
;
this
Heathen
comes
to
her
one
time
,
and
asked
her
,
how
cometh
it
to
passe
that
you
and
your
husband
live
so
well
together
as
you
doe
?
We
know
your
husband
is
of
a
very
crosse
and
perverse
disposition
,
yet
we
see
nothing
but
there
is
a
great
deale
of
sweetness
and
love
between
you
;
it
is
not
so
with
us
,
we
cannot
doe
so
for
our
lives
:
Monicha
gives
her
this
answer
,
It
may
be
,
saith
she
,
when
your
husband
is
untoward
&
perverse
,
you
are
perverse
again
,
and
you
give
crosse
answers
;
but
Christian
Religion
teacheth
me
otherwise
,
when
my
husband
cometh
home
and
is
in
passion
,
Christian
Religion
teacheth
me
to
be
as
loving
,
and
dutifull
,
&
amiable
to
him
as
I
can
,
and
so
I
have
gained
the
heart
of
my
husband
.
It
were
a
happy
thing
if
all
women
would
take
this
home
with
them
,
and
learne
this
of
Monicha
Austins
Mother
,
And
so
on
the
other
side
,
the
man
in
reference
to
his
wife
,
this
loving
kindness
is
between
Christ
&
his
Spouse
,
let
it
appeare
between
man
&
wise
who
professe
their
interest
in
Christ
.
And
this
loving
kindness
of
Christ
,
Oh
how
should
it
draw
our
hearts
unto
him
!
What
more
prevalent
meanes
to
draw
then
loving
kindnesse
?
Marke
that
Scripture
to
shew
the
power
of
loving
kidndnes
,
2
Chron.
10.
7.
If
thou
be
kinde
unto
this
people
,
they
will
be
thy
servants
for
ever
,
say
those
ancient
Counsellors
of
Rehoboam
,
who
gave
him
wise
counsell
.
If
this
be
the
way
to
draw
the
heart
,
surely
Christ
must
need
have
our
hearts
,
he
is
not
a
bloody
husband
,
but
a
kind
husband
to
us
,
let
us
then
be
his
servants
for
ever
.
It
were
a
good
lesson
for
all
Governors
to
consider
of
,
that
it
is
kindness
that
drawes
the
hearts
of
people
,
they
rule
not
over
beasts
,
but
men
,
therefore
if
they
would
rule
over
them
with
comfort
and
safety
to
themselves
,
they
should
rule
with
kindness
.
Hence
Cant.
4.
10.
it
is
said
,
that
the
Charet
of
Solomon
was
paved
with
love
for
the
daughters
of
Jerusalem
,
it
is
an
expression
of
Solomons
gentleness
toward
the
people
of
Jerusalem
.
I
have
read
of
Alexander
Severus
,
when
his
Mother
and
his
wife
would
put
him
upon
harsh
wayes
,
&
objected
to
him
his
mildness
&
yeildablenesse
to
his
subjects
,
saying
,
you
have
made
your
power
more
contemptible
by
your
kindnes
&
yeelding
so
much
to
your
people
;
his
answer
was
,
At
securiorem
,
but
more
secure
and
lasting
.
Certainly
,
it
would
be
so
if
Magistrates
had
not
the
evill
councell
of
young
Gallants
;
if
they
would
follow
the
counsel
of
the
ancient
Counsellors
,
to
be
kind
to
the
people
,
they
would
be
their
servants
for
ever
,
their
peace
and
safety
would
be
more
then
now
it
is
.
Christ
expects
loving
kindnesse
from
you
unto
himselfe
,
&
loloving
kindnes
likewise
one
unto
another
.
First
.
Christ
expects
you
should
be
full
of
loving
kindnes
unto
him
.
O
blessed
Redeemer
,
what
is
that
we
should
do
,
that
we
should
be
kind
to
the
!
The
very
phrase
seems
to
be
too
low
for
Christ
,
that
Christ
should
look
for
our
kindnesse
.
Yes
,
Christ
lookes
for
our
kindnesse
,
and
he
prizeth
it
dearely
,
nothing
in
the
world
is
prized
by
Christ
more
then
your
kindness
;
as
a
kinde
husband
prizeth
nothing
in
the
world
more
in
his
wife
then
kindness
.
But
how
kind
to
Christ
?
Thus
,
〈…〉
Hoshi
,
is
this
thy
kindnesse
to
thy
friend
?
that
is
,
what
is
thy
friend
in
danger
,
and
hath
now
need
of
thee
,
and
doest
thou
now
come
from
him
?
Is
this
thy
kindnes
to
thy
friend
?
thou
shouldst
now
be
with
thy
friend
in
time
of
his
danger
and
need
,
and
that
is
kindnesse
.
So
I
say
,
there
are
some
times
wherein
Christ
standeth
in
more
need
of
us
then
at
other
,
in
suffering
times
,
in
times
wherein
his
cause
hath
many
enemies
,
and
our
help
is
called
for
,
if
we
should
now
forsake
him
in
times
of
suffering
,
may
not
Christ
,
nay
may
not
the
holy
Angels
and
Saints
say
,
Is
this
your
kindnesse
to
your
friend
?
To
come
to
Christ
when
you
have
need
of
him
is
not
so
much
kindness
,
but
to
come
to
him
when
he
hath
need
of
you
,
this
is
kindnesse
.
Secondly
,
It
is
kindnes
when
we
serve
Christ
in
the
midst
of
difficulties
.
You
have
a
notable
place
for
this
,
Jer.
2.
2.
I
remember
the
kindnesse
of
thy
youth
,
the
love
of
thine
espousals
,
when
thou
wentest
after
me
in
the
wildernesse
.
To
be
willing
to
follow
Christ
in
the
wilderness
,
that
is
kindness
.
Christ
doth
not
account
it
kindnes
for
us
to
serve
him
when
we
may
prosper
in
his
service
,
when
serving
of
Christ
may
stand
with
our
own
ends
,
when
we
may
keepe
our
shops
,
our
lands
and
possessions
,
when
there
is
no
difficulty
at
all
in
his
service
,
what
great
kindnes
is
this
?
but
when
for
love
to
the
Ordinances
,
&
the
truths
of
Christ
,
you
are
willing
to
follow
Christ
even
in
the
wildernes
,
this
is
kindnes
&
Christ
will
account
it
so
;
however
some
men
have
thought
that
they
have
shewen
great
kindness
unto
Christ
,
in
that
they
have
staid
&
born
the
brunt
;
but
how
have
they
born
it
?
by
yeilding
to
superstitious
vanities
,
&
being
ceremoniall
and
Prelaticall
;
it
will
be
found
that
those
who
have
been
willing
to
follow
Christ
in
the
wilderness
,
our
of
love
to
him
,
his
truth
and
ordinances
,
that
Christ
will
remember
that
for
kindnes
.
Thirdly
,
For
young
people
to
give
up
their
young
yeares
to
Christ
,
that
is
kindnes
,
by
way
of
allusion
at
least
we
may
make
use
of
that
Scripture
,
I
remember
the
kindnesse
of
thy
youth
;
when
thy
bones
are
full
of
marrow
,
and
when
the
world
seekes
to
draw
thy
heart
after
the
vanities
of
it
,
when
thou
mayest
have
thy
delights
and
pleasures
in
the
flesh
to
the
full
;
if
then
thou
beest
willing
to
deny
all
,
and
to
give
up
thy selfe
to
Christ
,
this
is
loving
kindnesse
;
one
that
is
old
may
possibly
come
to
heaven
upon
repentance
,
but
what
kindness
is
that
for
him
,
who
hath
nigh
worn
out
all
his
dayes
and
strength
in
wayes
of
sinne
,
in
the
pleasures
of
the
flesh
,
and
now
when
he
is
going
out
of
the
world
,
and
can
have
no
more
pleasure
in
his
sin
,
he
comes
to
Christ
for
mercy
;
what
kindnes
is
here
?
here
is
selfe-love
indeed
,
but
little
kindness
.
Secondly
,
I
wil
bet
roth
thee
unto
me
in
loving
kindness
;
I
will
put
such
a
spirit
into
you
of
loving
kindnes
unto
your
brethren
,
as
I
have
towards
you
;
The
word
that
is
here
used
for
loving
kindness
,
you
shall
finde
it
often
in
Scripture
used
for
Saints
;
those
who
are
called
godly
,
and
Saints
in
your
bookes
,
in
the
Hebrew
are
called
kinde
ones
,
it
may
be
as
well
translated
kinde
ones
;
as
thus
,
Psal.
4.
3.
Know
ye
that
the
Lord
hath
set
apart
him
that
is
godly
for
himself
:
It
is
a
most
admirable
text
,
as
if
he
should
say
,
there
are
multitudes
in
the
world
,
and
all
the
world
is
mine
,
but
I
looke
upon
all
the
world
,
as
refuse
in
comparison
of
some
few
,
is
the
kind
one
,
the
Lord
hath
set
apart
those
that
are
kinde
,
Not
suffer
thy
holy
one
to
see
corruption
,
the
Hebrew
is
,
not
suffer
thy
kinde
one
to
see
corruption
,
it
comes
from
the
same
roote
with
that
that
here
is
translated
loving
kindnesse
.
So
Psal.
149.
1.
Sing
his
praise
in
the
congregation
of
the
Saints
,
kind
ones
;
and
the
same
word
againe
is
verse
5.
Let
the
Saints
be
so
full
in
glory
;
the
Saints
,
that
is
,
the
kind
ones
;
noting
what
an
ingredient
loving
kindness
is
to
Saint-ship
,
unto
godlinesse
;
therefore
it
is
not
enough
for
Christians
to
be
godly
,
but
they
must
be
kinde
one
unto
another
too
.
2
Pet.
1.
3.
And
to
godlinesse
adde
brotherly
kindeness
:
You
thinke
you
are
godly
,
but
you
are
of
a
rugged
rough-hewen
disposition
,
surly
,
cruell
,
rigid
,
severe
,
froward
,
perverse
,
know
here
is
the
exhortation
unto
you
this
day
from
God
,
if
you
will
approve
your selves
to
be
godly
,
Adde
to
your
godlinesse
brotherly
kindnesse
,
except
you
adde
that
,
you
can
have
little
comfort
in
your
godlines
.
It
is
impossible
indeed
for
one
that
hath
the
power
of
godliness
,
and
hath
the
true
comfort
and
sweetnes
of
it
,
to
be
of
a
rugged
and
rigid
disposition
;
the
reason
is
,
because
there
is
that
infinite
satisfaction
as
I
may
so
say
,
that
such
a
heart
hath
in
God
,
that
there
is
nothing
that
can
come
from
without
that
can
make
such
a
heart
bitter
,
there
is
so
much
sweetnes
in
that
satisfaction
that
it
hath
in
God
,
as
the
Scripture
saith
,
A
good
man
is
satisfied
from
himselfe
;
that
it
is
not
all
the
bitterness
from
without
that
can
sowre
such
a
heart
.
It
is
true
indeed
if
you
have
a
vessel
of
honey
,
a
little
gall
will
make
all
that
bitter
,
but
if
you
have
a
vessel
of
gall
,
a
little
honey
will
not
make
that
sweet
:
But
in
grace
it
is
thus
,
though
there
be
a
great
deale
of
bitterness
in
a
man
or
womans
nature
,
though
they
be
of
rugged
natures
,
yet
a
drop
of
true
saving
grace
will
sweeten
all
that
gall
;
and
if
they
be
once
gracious
,
a
great
deale
of
gall
&
bitternes
that
cometh
from
without
will
not
imbitter
that
sweetnes
.
I
beseech
you
take
notice
of
this
one
note
,
when
God
hath
left
men
they
grow
more
passionate
and
froward
then
they
were
before
;
And
I
verily
beleeve
this
is
one
ground
of
the
frowardnesse
,
and
passionateness
that
is
in
professors
,
they
have
made
breaches
between
God
and
their
soules
,
their
peace
between
God
and
them
is
broken
,
and
nothing
then
can
give
them
content
.
As
usually
it
is
when
a
man
hath
been
abroad
and
others
have
angred
him
,
when
his
inward
comfort
and
joy
is
gone
,
then
every
thing
angreth
him
,
he
is
pleased
with
nothing
,
his
countenance
is
lowring
,
and
he
is
unto
ward
to
every
one
,
and
why
?
because
he
hath
lost
the
sweetnesse
of
his
own
spirit
,
and
now
nothing
from
without
can
content
him
,
all
seems
bitter
unto
him
;
but
let
this
man
goe
abroad
and
things
fall
out
well
,
it
may
be
he
gets
a
good
bargaine
,
hears
of
excellent
good
newes
;
that
his
goods
are
come
home
safely
,
hee
can
now
beare
a
hundred
times
as
much
as
before
,
and
you
can
scarce
anger
him
,
why
?
because
his
heart
is
filled
with
sweetness
.
So
it
is
here
,
let
a
Christian
walke
close
with
God
,
keepe
his
peace
with
him
,
he
will
have
so
much
sweetnes
in
his
heart
that
it
is
not
easie
to
put
him
into
any
passion
of
frowardnes
,
why
?
he
hath
enough
within
,
perhaps
his
friend
,
his
wife
,
his
neighbour
is
crosse
,
but
his
Christ
is
loving
;
though
there
be
little
comfort
in
my
maryage
with
one
who
is
so
peevish
&
perverse
,
yet
in
my
marryage
with
Christ
there
is
satisfaction
enough
.
But
when
the
heart
hath
made
breaches
between
Christ
and
it self
,
when
it
hath
lost
the
sweetness
in
that
marryage
communion
,
no
marvaile
if
there
be
no
sweetnes
in
the
other
maryage
communion
.
I
will
give
you
a
notable
example
of
this
,
a
man
who
before
his
breach
with
God
was
of
a
sweet
disposition
,
was
very
milde
and
loving
,
but
after
he
was
of
a
perverse
,
and
cruell
,
&
froward
disposition
.
The
example
is
Saul
;
When
he
was
first
chosen
King
,
how
humble
was
he
?
hee
acknowledges
himself
to
be
of
the
least
of
the
tribes
of
Israel
,
and
the
least
in
his
fathers
house
,
and
when
some
raysed
npon
him
and
said
,
shal
this
man
raigne
over
us
?
the
text
saith
,
he
held
his
peace
;
and
when
others
would
have
had
them
killed
,
no
,
by
no
means
they
must
not
be
slain
,
because
God
had
shewen
him
mercy
in
a
late
victory
given
him
.
But
after
Saul
had
fallen
from
God
,
O
the
rugged
,
perverse
,
cruell
disposition
of
his
spirit
then
,
even
to
Jonathan
his
son
,
a
gracious
,
loving
,
sweet
natured
son
,
then
Thou
sonne
of
the
perverse
,
rebellious
woman
,
he
cast
a
jave
lin
at
him
to
kill
him
,
then
the
fourescore
&
five
Priests
in
the
City
of
Nob
must
be
all
slain
in
his
anger
;
What
was
the
bottome
of
all
this
?
It
was
the
breach
between
God
and
his
owne
spirit
.
Oh
take
heed
of
breaches
between
God
and
you
,
for
they
will
put
you
into
a
perverse
and
froward
disposition
.
What
doth
a
man
get
by
the
want
of
this
kindness
and
loving
disposition
.
He
troubleth
himself
,
Pro.
11.
17.
He
that
is
cruell
,
of
a
sharsh
disposition
,
troubleth
his
own
flesh
.
I
appeale
to
you
,
do
you
not
lose
much
of
the
sweetness
of
your
lives
,
you
that
are
in
a
marryed
condition
?
What
comfort
have
you
in
your
lives
when
there
is
nothing
but
snarling
at
,
and
crossing
one
another
?
you
trouble
your
own
house
,
and
your
own
flesh
;
whereas
if
there
were
loving
kindness
betwixt
you
,
it
would
sweeten
all
your
comforts
,
yea
all
your
crosses
.
The
loving
kindnes
of
a
man
or
a
woman
is
the
beauty
of
a
man
or
woman
.
Pro
19.
2.
The
kindnes
of
a
man
,
is
the
desire
of
a
man
,
saith
the
text
there
;
And
of
a
woman
,
Pro.
31.
29.
among
other
high
comendations
of
a
vertuous
woman
who
had
done
excellently
,
this
is
one
,
The
law
of
kindnes
is
in
her
tongue
,
kindnes
giveth
a
law
to
her
mouth
,
many
women
have
no
law
given
to
their
mouthes
,
their
tongues
are
lawlesse
when
they
are
angred
,
but
a
woman
that
is
commended
of
God
,
the
Text
saith
,
the
law
of
kindnes
is
in
her
tongue
,
the
kindnes
of
her
heart
doth
give
a
law
to
her
mouth
,
&
that
is
the
honor
of
a
woman
.
To
be
of
a
sweet
,
kind
disposition
is
an
exceeding
beauty
,
it
addes
a
glorious
lustre
to
any
man
living
.
Isa.
40.
6.
All
flesh
is
grasse
,
and
all
the
goodlinesse
thereof
is
as
the
flower
of
the
field
,
the
word
is
in
the
originall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
same
word
that
is
here
,
that
word
which
signifyeth
kindnesse
is
translated
there
goodlinesse
,
noting
that
kindnesse
is
the
goodlinesse
of
the
spirit
of
a
man
or
woman
;
what
the
beauty
of
a
flower
is
to
a
flower
,
that
is
kindnesse
to
a
man
or
woman
,
it
is
goodlinesse
.
Just
in
Martyr
in
his
Apologie
for
the
Christians
faith
,
that
their
adversaries
did
hate
only
the
name
of
a
Christian
,
mild
,
profitable
?
for
to
they
are
indeed
,
they
are
profitable
,
gentle
,
sweet
natured
people
,
and
why
should
you
hate
those
people
?
2
Cor.
6.
6.
Being
filled
with
the
holy
Ghost
,
and
kindness
,
are
put
together
,
there
is
much
of
the
holy
Ghost
where
there
is
much
kindnesse
.
The
spirit
of
Christ
is
a
spirit
of
kindnesse
and
gentleness
,
and
though
you
may
thinke
that
your
rigidness
and
roughnesse
may
argue
bravenesse
of
spirit
in
you
(
for
it
is
ordinary
for
froward
and
passionate
people
to
thinke
they
have
more
brave
spirits
then
others
)
but
know
that
your
spirits
are
more
base
and
vile
then
the
spirits
of
others
.
I
will
give
you
only
one
Text
for
that
,
Psal.
45.
4.
it
is
said
of
Christ
,
In
thy
majesty
ride
prosperously
,
because
of
truth
and
meeknesse
;
now
the
same
word
that
is
here
translated
meeknesse
,
2
Sam.
22.
26.
is
gentlenesse
;
thy
gentlenesse
hath
made
me
great
;
Mark
,
gentlenesse
,
magnificence
or
majesty
may
stand
together
,
yea
Christ
is
magnificent
and
full
of
majesty
in
the
gentlenesse
,
and
quietness
of
his
spirit
,
ride
on
in
thy
majesty
prosperously
because
of
thy
meeknesse
,
because
of
thy
gentleness
.
Would
you
have
a
brave
spirit
like
unto
the
spirit
of
Christ
in
his
glory
?
let
your
spirits
be
gentle
,
sweet
,
and
loving
spirits
.
I
will
betroth
thee
unto
me
in
mercies
.
Loving
kindnesse
and
mercies
may
seem
in
the
reading
as
if
they
were
the
same
,
but
there
is
a
great
deale
of
difference
in
them
.
And
in
mercies
.
]
Viscera
,
I
will
betroth
thee
unto
my self
in
bowels
.
Not
the
fruit
only
,
but
the
root
;
not
the
water
onely
,
but
the
fountaine
;
thou
shalt
have
the
fountain
of
all
good
,
my
very
bowels
,
from
whence
flowes
all
mercies
.
Wherefore
Christians
you
need
not
fear
the
want
of
the
supply
of
mercies
,
why
?
because
you
have
the
fountaine
of
mercies
from
whence
they
spring
.
God
may
grant
to
wicked
men
many
fruits
of
his
bounty
and
goodnesse
;
yea
but
they
have
not
his
bowels
,
they
have
not
the
fountain
,
the
root
from
whence
all
springs
.
Here
is
the
happinesse
of
a
Christian
,
not
onely
to
have
much
good
from
God
,
Christians
,
you
shall
not
therefore
neede
feare
to
give
up
any
mercy
God
calls
for
at
your
hands
,
for
you
have
got
the
bowels
of
mercy
to
be
yours
,
you
have
got
the
spring-head
of
all
mercy
to
bee
yours
,
whence
you
may
fetch
all
seasonable
,
all
sutable
mercies
when
you
will
.
Here
is
the
reason
why
many
who
are
carnall
,
when
they
have
got
a
mercy
from
God
,
they
keepe
it
so
sure
,
they
are
afraid
to
lose
it
,
they
are
loth
to
part
with
it
,
though
God
calleth
for
it
againe
.
Why
?
because
they
are
not
acquainted
with
the
true
priviledg
of
a
Christian
,
they
do
not
know
what
it
is
to
possesse
the
bowels
of
God
,
they
know
not
where
to
goe
for
more
,
therefore
they
are
loth
to
part
with
what
they
have
.
Now
the
Saints
can
part
with
any
thing
for
God
,
let
him
take
what
he
will
have
,
let
him
strip
me
as
naked
as
hee
pleaseth
,
I
have
the
bowels
of
God
,
I
have
the
spring-head
to
goe
to
for
all
mercies
again
.
It
is
true
,
if
there
were
want
of
water
,
and
you
had
only
water
in
a
cistern
,
if
your
neighbour
came
to
borrow
of
you
,
you
would
be
loth
to
lend
any
;
but
if
you
have
a
well-spring
,
and
a
fountaine
that
never
was
dry
,
and
never
will
be
drawn
dry
,
is
it
a
great
matter
for
you
to
lend
water
then
?
So
,
it
is
true
,
the
men
of
the
world
are
needy
creatures
,
they
have
something
indeed
,
but
it
is
as
water
in
a
cistern
,
when
that
is
gone
,
they
think
that
all
is
gone
,
therefore
they
will
not
lend
it
,
no
not
unto
God
himselfe
when
hee
calls
for
it
.
But
the
Saints
have
the
bowels
of
mercy
,
the
spring-head
of
all
mercy
,
therefore
whatsoever
God
calls
for
,
they
presently
say
,
Lord
here
take
all
,
I
know
where
to
have
it
againe
,
and
much
more
then
that
.
This
makes
godly
men
so
ingenuous
for
God
,
and
so
free
hearted
to
him
and
to
his
servants
.
I
will
berroth
thee
unto
me
in
mercies
.
A
little
to
search
into
these
mercies
:
It
is
an
argument
that
hath
much
depth
in
it
.
First
,
they
are
a
depth
swallowing
up
the
greatest
evill
of
sin
or
affliction
.
If
you
should
poure
a
paile
of
water
upon
the
planchers
in
your
chamber
,
it
seems
a
great
deale
of
water
,
like
a
little
sea
;
but
take
a
paile
of
water
,
and
poure
it
into
the
deep
Ocean
,
and
it
is
there
swallowed
up
,
and
appears
nothing
.
Our
afflictions
that
are
upon
us
,
and
our
sinnes
,
in
themselves
appear
great
,
but
when
they
come
to
be
swallowed
up
in
these
bowels
,
in
these
depths
of
Gods
mercies
,
The
Scripture
hath
three
notable
words
to
expresse
the
fulnesse
of
Gods
mercies
in
Christ
.
The
first
is
Ephes.
2.
7.
the
abundant
riches
of
his
grace
,
the
riches
that
are
cast
in
,
over
and
above
.
The
second
word
is
in
Rom.
5.
20.
The
grace
of
God
hath
been
more
then
exceeding
,
there
is
a
second
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
a
third
is
,
1
Tim.
1.
14.
The
grace
of
God
was
exceeding
abundant
,
it
had
a
pleonasme
asore
,
yea
but
here
is
a
super-pleonasme
.
Here
are
three
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
put
upon
Gods
mercy
,
to
note
the
riches
of
the
glory
,
and
depth
of
the
mercy
of
God
in
Christ
.
Secondly
,
consider
these
mercies
in
the
effects
.
They
set
on
worke
all
that
is
in
God
for
the
good
of
his
people
.
If
there
be
any
thing
that
Gods
wisedome
,
or
power
,
that
all
that
blessednesse
that
is
in
GOD
can
doe
,
for
the
bowels
of
mercy
yerne
toward
thee
,
and
they
will
set
all
on
worke
for
thy
good
if
thou
beest
in
Christ
.
Yea
further
,
know
that
it
is
such
mercy
as
it
is
the
great
designe
,
yea
the
greatest
designe
that
ever
God
had
from
all
eternity
to
honour
this
his
mercy
,
to
set
out
the
infinite
glory
and
the
riches
of
this
his
mercy
in
Christ
.
Certainly
God
had
great
designs
in
doing
such
great
things
as
he
hath
done
,
but
above
all
the
designs
that
ever
God
had
in
all
his
works
,
that
is
the
chief
,
to
glorifie
the
riches
of
his
mercy
in
Christ
.
They
are
indeed
bowels
of
mercy
,
when
they
are
such
as
in
the
glory
of
which
God
attaineth
his
great
designe
in
making
the
world
,
he
would
never
have
made
the
world
,
had
it
not
been
for
that
.
Fourthly
,
They
are
the
heart-blood
mercies
of
JESUS
CHRIST
,
they
are
such
mercies
as
are
worth
all
the
blood
of
Christ
,
and
his
blood
was
certainely
most
precious
blood
,
when
Christ
sees
any
converted
and
brought
home
to
him
,
to
be
made
a
subject
of
Gods
mercy
,
hee
thinks
his
blood
well
bestowed
.
The
text
saith
,
he
shall
see
his
seed
,
and
his
soule
shall
be
satisfied
.
I
have
enough
for
all
the
blood
I
shedde
.
Indeed
I
came
from
my
Father
,
and
was
made
a
servant
,
a
curse
,
I
suffered
the
wrath
of
my
Father
,
my
blood
was
shed
,
but
if
this
be
the
fruit
of
it
,
that
such
and
such
a
soule
shall
have
this
mercy
,
I
have
enough
for
all
my
blood
,
I
am
glad
that
ever
I
shed
it
.
Yea
God
the
Father
is
well
pleased
with
it
,
he
thinks
the
blood
of
Christ
but
a
valuable
price
to
purchase
such
mercies
as
these
.
6.
They
are
such
mercies
as
God
bestows
on
purpose
that
hee
may
declare
to
all
eternity
before
Angels
and
all
his
Saints
,
what
God
is
able
to
doe
for
a
creature
,
to
what
a
height
of
excellency
and
glory
these
infinite
mercies
are
able
to
raise
a
poor
creature
unto
.
These
must
needs
be
great
.
Yea
they
are
such
as
must
be
the
object
for
Angels
and
Saints
to
admire
at
,
What
shall
I
say
more
in
naming
any
fruits
of
these
mercies
?
Such
mercies
as
whereas
before
sin
made
thee
to
be
the
object
of
Gods
hatred
,
it
makes
thee
now
to
be
an
object
of
his
pity
,
God
takes
the
rise
from
thy
sin
to
shew
his
mercy
.
Take
heed
of
abusing
it
,
it
is
childrens
bread
,
that
which
I
now
speak
,
let
us
not
sinne
that
grace
may
abound
,
God
forbid
;
seeing
thy
sin
cannot
overcome
Gods
goodnesse
,
let
Gods
goodness
overcome
thy
sin
;
Only
let
us
learn
to
admire
at
these
riches
of
mercy
in
Christ
,
and
let
us
exercise
much
faith
about
them
.
Certainely
wee
should
thrive
in
godlinesse
much
more
if
we
did
exercise
faith
in
the
bowels
of
God
in
Christ
.
Those
kind
of
fruits
,
as
your
Apricocks
and
your
May-cherries
,
that
grow
up
by
a
wall
in
the
open
sun-shine
,
and
have
the
hot
reflection
of
the
sun
,
come
to
be
sooner
ripe
&
have
more
sweetness
then
those
that
grow
in
shady
places
;
your
grasse
you
know
that
is
shaded
by
the
trees
,
in
Orchards
,
is
sowre
;
So
that
fruit
that
Christians
bring
forth
under
discouragements
and
dispairing
thoughts
,
is
very
sowre
;
some
things
they
do
conscience
hales
them
to
duties
,
but
alas
it
is
sowre
fruit
;
though
it
be
better
to
doe
what
conscience
requires
then
not
,
for
we
must
not
go
against
conscience
,
but
to
doe
it
meerly
because
conscience
hales
to
it
,
it
is
but
sowre
grasse
.
But
when
a
Christian
can
by
Faith
set
himselfe
before
the
Sun-shine
of
these
mercies
of
God
in
Christ
,
and
continually
live
in
the
midst
of
the
lustre
of
the
grace
of
God
in
Christ
,
he
groweth
ripe
sooner
,
and
his
fruit
is
sweeter
.
You
may
know
whether
it
be
the
Sun
of
righteousnesse
or
no
that
you
are
set
in
,
Doth
your
fruit
grow
ripe
?
and
is
it
sweet
fruit
?
Those
who
talke
of
mercy
and
of
Christ
,
who
have
the
name
of
Christ
in
their
mouths
,
but
is
their
fruit
sowr
,
does
nothing
come
from
them
but
crabbed
fruit
?
these
men
are
not
in
the
Sun
,
they
are
blinde
,
they
cannot
see
the
Sun
,
they
are
but
in
a
light
of
their
own
fancy
,
and
in
a
heat
of
their
own
making
.
Ephes.
3.
18.
19.
The
Apostle
prayes
for
the
Ephesians
,
that
they
may
be
able
to
comprehend
,
what
is
the
bredth
,
and
length
,
and
depth
,
&
height
of
the
riches
of
God
in
Christ
:
Marke
,
the
Phylosophers
tells
us
but
of
three
demensions
,
but
here
are
foure
;
but
what
is
the
fruit
of
this
?
And
that
you
may
know
the
love
of
Christ
that
passeth
knowledge
,
that
ye
might
be
filled
with
all
the
fulnesse
of
God
;
Here
is
the
effect
of
it
,
when
we
come
to
know
the
bredth
,
and
length
,
and
depth
,
and
height
of
Gods
love
,
and
have
that
knowledge
by
the
Spirit
of
God
that
passeth
all
naturall
knowledg
,
then
we
come
to
be
filled
with
all
the
fulnesse
of
God
.
Here
now
is
a
glorious
Christian
,
a
Christian
filled
with
all
the
fulnesse
of
God
.
Would
you
be
so
?
Learne
then
to
exercise
faith
much
about
the
infinite
riches
of
the
mercy
of
God
in
Christ
,
this
will
fill
you
with
all
the
fulness
of
God
,
you
complain
of
barrennes
and
emptines
in
your
hearts
and
lives
,
it
is
because
you
exercise
so
little
Faith
in
these
mercies
of
God
in
Christ
.
God
betrotheth
his
Church
unto
himselfe
in
mercies
,
in
bowels
.
Let
us
learne
to
pleade
these
mercies
before
the
Lord
,
to
pleade
them
when
we
are
in
any
strait
,
to
pleade
with
God
for
bowels
,
Esay
,
63.
15.
Looke
downe
from
heaven
,
and
behold
from
the
habitation
of
thy
holi
esse
and
thy
glory
,
where
is
thy
zeale
,
and
thy
strength
,
the
sounding
of
the
bowels
,
and
of
thy
mercies
towards
us
?
are
they
restrained
?
Lord
,
hast
thou
not
said
that
thou
wilt
betroth
thy
Church
unto
thy self
in
bowels
?
Where
is
the
sounding
of
thy
bowels
?
Lord
let
us
have
these
bowels
of
thine
in
which
thou
hast
betrothed
us
through
Christ
.
Oh
what
confusion
will
there
be
one
day
unto
those
that
shall
misse
of
all
these
mercies
of
God
,
in
which
the
Lord
hath
betrothed
himselfe
unto
his
Church
!
What
,
will
you
content
your selves
now
with
crums
that
God
casteth
to
dogs
,
with
the
fruits
of
Gods
generall
bounty
and
patience
,
when
you
heare
of
such
glorious
mercies
as
are
in
Jesus
Christ
?
These
things
should
so
raise
our
hearts
,
that
wee
should
protest
as
Luther
did
,
I
protest
saith
hee
,
God
shall
not
put
mee
off
with
these
things
of
the
world
,
with
my
portion
here
.
Come
in
then
▪
come
in
oh
sinfull
soule
,
be
in
love
with
Jesus
Christ
,
&
the
ways
of
godlinesse
,
know
that
all
these
mercies
are
tendred
unto
thy
soule
this
day
,
to
break
thy
heart
,
even
that
hard
heart
of
thine
,
and
they
are
as
free
for
thee
as
for
any
.
There
is
nothing
more
pleasing
unto
God
then
for
thee
to
be
taken
with
the
glory
of
the
riches
of
his
mercy
.
Thou
canst
perform
no
duty
so
acceptable
unto
God
as
this
,
to
have
thy
heart
break
upon
the
codsideration
of
his
bowels
,
to
have
thy
bowels
yern
again
,
and
to
come
in
and
close
with
this
infinite
,
rich
,
and
glorious
grace
of
his
.
Which
if
thou
dost
,
know
that
the
first
moment
thou
art
united
to
Christ
,
thou
dost
lanch
into
the
infinite
Ocean
of
mercy
,
now
thou
breathest
in
the
element
of
mercy
,
now
thou
livest
upon
nothing
but
mercy
.
Is
it
so
?
Then
know
God
expects
a
mercifull
disposition
from
thee
too
.
God
betrotheth
thee
in
righteousnesse
,
and
putteth
righteousnesse
into
thee
;
in
judgment
,
and
gives
thee
judgment
too
;
in
loving
kindnesse
,
and
makes
thee
loving
and
kind
likewise
;
in
mercies
,
and
putteth
mercies
into
thee
,
bowels
into
thee
also
.
First
,
My
beloved
put
his
hand
by
the
hole
of
the
doore
,
and
my
bowels
were
moved
for
him
.
When
Christ
did
but
begin
to
open
a
door
,
put
but
in
his
hand
,
when
there
was
any
good
but
beginning
to
be
done
;
Oh
my
bowels
were
moved
,
saith
the
Church
,
and
I
could
never
be
at
quiet
untill
I
had
enquired
after
,
yea
and
found
my
beloved
.
Is
there
any
beginning
to
let
in
Christ
into
the
Kingdome
in
his
government
amongst
us
?
Dowe
feele
him
putting
in
his
hand
at
the
door
?
(
certainly
if
we
be
skilled
in
the
way
of
Christ
,
we
may
seele
him
putting
his
hand
in
at
the
door
)
Oh
that
our
bowels
would
yern
,
and
cause
our
hearts
to
flow
to
the
bo●ntisulnesse
of
the
Lord
,
and
joyn
with
Christ
in
that
blessed
work
of
his
that
he
is
about
.
Our
bowels
must
also
be
toward
the
Saints
.
It
is
extreamely
against
the
spirit
of
Christ
for
a
Christian
to
be
hard-hearted
toward
his
brethren
,
Christ
expects
bowels
;
And
as
you
would
account
it
●grievous
misery
to
have
your
bowels
rotten
,
to
have
diseases
in
your
bowels
,
know
it
is
as
great
an
evill
to
have
your
hearts
unmercifull
,
that
is
,
to
have
a
disease
in
your
bowels
,
so
the
Scripture
phrase
is
,
Amos
1.
11.
He
cast
off
all
pitie
,
&
his
anger
did
tear
perpetually
,
so
it
is
in
your
bookes
;
but
the
words
in
the
Originall
are
,
And
corrupted
his
bowels
;
their
bowels
were
corrupted
when
they
were
not
pittiful
toward
their
brethren
in
misery
.
It
was
a
grievous
condition
that
Iehoram
was
in
,
2
Chron.
21.
15.
when
his
bowels
came
forth
by
reason
of
his
disease
.
An
unmercifull
heart
is
a
worse
disease
then
this
.
What
are
wee
,
and
who
are
we
that
Gods
mercies
should
be
shewen
towards
us
?
why
not
our
mercies
toward
our
brethren
then
?
The
Scripture
calleth
exceedingly
for
mercy
in
the
Saints
toward
one
another
.
Col.
3.
17.
Put
on
as
the
Elect
of
God
bowels
of
mercy
and
kindness
.
Would
you
have
an
argument
unto
your selves
that
you
are
Gods
Elect
?
put
on
bowels
then
.
Never
was
there
time
since
you
lived
,
or
your
forefathers
lived
,
wherein
God
called
for
bowels
more
then
now
.
Do
you
hear
of
the
miseries
of
your
brethren
,
their
goods
spoiled
,
houses
burnt
,
wives
,
children
ravished
,
themselves
imprisoned
,
their
bodies
wounded
,
and
yet
no
bowels
all
this
while
;
what
,
you
hard-hearted
in
the
meane
time
?
Are
you
the
elect
of
God
?
why
I
pray
you
,
what
is
your
flesh
more
then
the
flesh
of
others
?
what
are
your
comforts
more
then
the
comforts
of
others
?
why
should
you
lie
soft
and
safe
more
then
others
?
Is
there
any
such
difference
betwixt
you
and
your
brethren
,
that
they
should
be
in
misery
,
and
you
must
be
pampered
,
and
scarce
feele
the
very
wind
to
blow
on
you
,
and
yet
in
the
meane
time
your
hearts
hardned
towards
them
?
It
is
true
,
God
it
is
that
hath
made
the
difference
you
will
say
;
and
God
may
make
a
difference
where
he
pleaseth
.
I
grant
it
,
and
it
would
not
grieve
God
to
make
such
a
difference
betweene
you
and
them
,
if
he
saw
your
bowels
yern
towards
them
.
But
if
God
layes
such
afflictions
upon
your
brethren
who
are
better
then
you
,
and
have
done
more
for
him
then
ever
you
have
done
,
and
yet
you
are
hard-hearted
,
this
will
grieve
God
at
the
heart
.
1
Ioh.
3.
17.
He
that
seeth
his
brother
hath
need
,
and
shuiteth
up
his
bowels
of
compassion
from
him
,
how
dwelleth
the
love
of
God
in
him
?
If
thou
hast
bowels
,
and
shuttest
them
up
from
thy
brother
,
surely
thou
never
knewest
what
the
love
of
God
meant
.
Mark
that
place
▪
2
Cor.
9.
8.
what
encouraging
expressions
we
have
unto
bounty
and
liberality
toward
our
brethren
,
for
the
opening
our
bowels
toward
them
.
God
is
able
to
make
all
grace
abound
towards
you
,
that
yee
alwayes
having
all
sufficiency
in
all
things
,
may
abound
to
every
good
worke
.
There
is
no
such
text
in
all
the
book
of
God
to
encourage
to
the
opening
our
bowels
to
the
administring
to
the
necessities
of
the
Saints
,
for
that
Scripture
is
brought
to
that
end
,
that
part
of
the
Chapter
is
spent
about
that
argument
,
if
you
believe
any
thing
in
the
Scripture
,
if
you
have
any
experience
of
Gods
bowels
towards
you
,
read
over
this
,
and
see
if
it
will
not
open
your
bowels
.
God
is
able
to
make
all
grace
abound
;
Grace
abound
,
that
is
something
;
all
grace
,
that
is
more
;
but
all
kinde
of
grace
,
that
is
more
then
that
,
&
that
from
Gods
almighty
power
too
;
but
that
is
not
enough
,
Marke
,
that
you
always
having
all
sufficiency
in
all
things
.
It
were
enough
one
would
think
God
should
say
,
you
shall
have
all
things
needfull
,
no
you
shall
have
all
things
,
If
he
had
said
thus
,
you
shall
have
sufficiency
in
that
you
have
,
that
is
something
,
no
but
you
shall
have
all
things
,
and
sufficiency
in
all
things
,
and
all
sufficiency
in
all
things
.
Yea
but
I
may
want
before
I
dye
?
No
,
you
shall
have
alwayes
all
sufficiency
in
all
thiugs
.
Well
,
this
may
make
us
doe
something
,
you
may
thinke
if
I
do
this
good
work
,
and
another
,
and
another
,
I
hope
I
do
my
part
,
no
but
you
must
abound
,
you
must
doe
every
good
work
and
abound
in
every
good
work
.
But
I
shall
draw
my self
dry
if
I
be
so
abundant
in
every
good
work
;
No
,
God
is
able
to
make
all
grace
in
you
to
abound
towards
you
,
that
you
alwayes
having
all
sufficiency
in
all
things
may
abound
;
You
shall
never
be
drawn
dry
,
for
you
have
the
bowels
of
Gods
mercy
.
Alexander
giving
large
gifts
,
some
asked
him
,
what
will
you
keepe
for
your selfe
?
Spes
,
saith
he
,
I
will
keepe
Hope
for
my self
,
I
will
make
account
that
still
there
are
greater
things
comming
for
me
;
what
he
had
he
gave
away
,
because
he
had
a
spirit
that
looked
after
and
hoped
for
great
things
to
come
;
certainly
Christians
have
that
left
,
alwayes
they
have
hope
,
they
may
expect
great
things
,
why
?
because
they
have
the
bowels
of
Gods
mercies
to
be
theirs
.
One
thing
more
(
to
knit
all
together
)
all
righteousnesse
,
all
judgement
,
all
loving
kindnesse
,
all
mercies
comes
from
God
through
our
union
with
Christ
.
Though
God
be
an
infinite
ocean
of
goodnesse
,
yet
we
can
expect
nothing
from
God
but
through
our
union
with
Christ
,
Man
hath
forfeited
the
title
he
had
to
all
the
goodness
of
God
,
and
now
the
title
upon
which
he
is
to
hold
all
his
good
,
it
is
the
union
he
hath
with
this
husband
,
with
JESUS
CHRIST
by
vertue
of
this
marryage
.
Whensoever
Faith
goes
to
heaven
for
any
good
from
God
,
it
goeth
to
heaven
by
vertue
of
this
right
,
and
obtaineth
all
the
good
it
gets
from
God
by
vertue
of
that
conjugall
union
the
soul
hath
with
JESUS
CHRIST
.
How
blessed
then
was
the
time
when
Christ
was
first
revealed
to
the
Church
!
Cant.
3.
11.
Behold
King
Solomon
with
the
Crown
where
with
his
mother
crowned
in
the
day
of
his
espousals
,
in
the
day
of
the
gladnesse
of
his
heart
,
These
things
opened
in
our
espousals
with
Christ
,
must
needes
make
that
day
the
day
of
the
gladnes
of
our
hearts
.
O
how
deare
should
this
Christ
thy
husband
be
unto
thee
!
how
happy
,
when
thou
shalt
have
full
communion
with
him
!
when
Jsaac
met
Rebekka
,
he
carryed
her
into
his
mothers
tent
:
when
the
Lord
Christ
shall
meet
his
spouse
,
he
will
carry
her
into
his
Fathers
pillace
.
Behold
the
riches
,
the
glory
of
my
Father
whom
I
told
you
of
,
these
are
all
yours
in
my
right
eternally
.
The
Nineteenth
Lecture
.
HOSEA
2.
20.
21.
22.
23
,
I
will
even
betroth
thee
unto
me
in
faithfulnesse
,
and
thou
shalt
know
the
Lord
.
And
it
shall
come
to
passe
in
that
day
,
I
will
heare
saith
the
Lord
,
I
will
heare
the
heavens
,
and
they
shall
heare
the
earth
.
And
the
earth
shall
heare
the
corne
,
and
the
wine
,
and
the
oyle
,
and
they
shall
heare
Iezreel
.
And
I
will
sowe
her
unto
me
in
the
earth
,
and
I
will
have
mercy
upon
her
that
had
not
obtained
mercy
,
and
I
will
say
to
them
which
were
not
my
people
,
Thou
art
my
people
,
and
they
shall
say
,
Thou
art
my
God
.
I
will
even
betroth
thee
unto
me
in
faithfulnesse
.
Here
is
a
third
betrothing
,
I
will
betroth
,
I
will
betroth
,
I
will
betroth
,
Jerome
hath
a
note
upon
that
and
saith
,
that
it
is
thrice
repeated
to
note
three
several
times
of
Gods
betrothing
himselfe
unto
his
people
.
1.
When
he
called
Abraham
.
2.
After
they
went
out
of
Egypt
and
were
in
the
wildernesse
at
Mount
Sinai
.
3.
In
the
time
of
the
Gospell
.
And
of
this
Exposition
Calvin
saith
,
I
will
[
even
]
betroth
thee
,
so
you
have
it
in
your
books
;
now
the
truth
is
,
the
word
in
the
Originall
is
Vau
,
the
same
that
is
translated
and
before
,
but
because
the
third
time
it
is
said
[
and
]
the
Translators
thought
there
was
an
emphasis
in
the
third
And
,
and
therefore
to
expresse
that
emphasis
they
put
in
the
word
[
even
.
]
Infaithfulnesse
]
In
steadiness
,
so
the
word
signifieth
,
I
will
betroth
thee
unto
me
in
a
steady
way
,
His
hands
were
steady
,
the
same
word
that
we
have
here
for
faithfulnes
,
So
Deut.
28.
59.
I
will
make
thy
plagues
of
long
continuanoe
,
thy
plagues
stable
and
constant
,
the
same
that
is
here
for
faithfulness
.
And
1
Sam.
2.
35.
I
will
raise
me
up
a
faithfull
Priest
,
and
I
will
build
him
a
sure
house
,
there
the
word
is
of
the
same
roote
,
a
sure
house
,
a
firm
,
steady
house
.
Faithfulnes
here
imports
,
Gods
stability
&
steadines
in
his
Covenant
with
his
people
.
It
notes
not
so
much
the
perpetuity
,
for
that
was
before
,
I
will
betroth
thee
unto
me
for
ever
:
But
firmeness
&
constancy
,
as
opposite
to
ficklenes
&
uncertainty
.
There
is
much
unconstancy
&
fickleness
in
our
love
one
to
another
,
but
the
love
of
God
to
his
people
is
stable
,
setled
,
firm
&
constant
love
.
That
is
the
meaning
in
the
first
place
,
though
not
all
.
Esay
62.
5.
As
the
Eridegroome
rejoyceth
over
the
Bride
,
so
shal
thy
God
rejoyce
●ver
thee
,
that
is
,
the
love
of
Christ
after
thousands
of
yeers
is
still
but
as
the
love
of
a
bridegroome
upon
the
wedding
day
,
then
ordnarily
love
is
hot
&
appears
much
;
not
the
love
onely
of
the
husband
,
There
is
no
moment
of
time
,
but
Christ
rejoyceth
not
onely
as
a
husband
,
but
as
a
Bridegroome
over
every
gracious
soule
.
Christs
love
is
steady
,
because
it
is
pure
,
without
mixture
;
it
is
a
holy
love
.
Observe
the
comparing
of
two
Texts
,
Esay
55.
3.
The
sure
mercies
of
David
are
promised
there
.
In
Acts
13.
34.
that
Scripture
is
quoted
,
and
there
it
is
The
holy
things
of
David
;
As
noting
,
because
the
love
of
God
is
holy
,
therefore
it
is
sure
and
stedfast
.
Christs
love
unto
his
people
is
in
righteousnesse
,
as
before
,
and
in
judgement
,
and
in
loving
kindnesse
,
and
mercies
:
It
is
from
the
sweetness
of
his
nature
,
and
therefore
it
is
steady
&
firm
.
With
him
there
is
no
shadow
of
change
.
It
is
grounded
upon
a
sure
covenant
,
therefore
firme
.
Though
indeed
the
love
of
Christ
may
be
to
us
as
the
shining
of
the
Sun
,
not
alwayes
in
the
fruits
of
it
,
shining
out
so
gloriously
,
but
the
Sun
keepes
his
course
in
a
steady
way
,
though
sometimes
it
is
clouded
,
and
we
have
it
not
so
gloriously
as
at
other
times
.
The
Saints
should
fasten
upon
the
love
of
Christ
in
the
Covenant
;
and
though
other
things
be
never
so
uncertaine
,
yet
they
should
quiet
their
hearts
in
this
,
that
their
happiness
in
the
Covenant
of
grace
is
certaine
.
Perhaps
the
love
of
our
friend
is
uncertaine
,
very
fickle
and
inconstant
;
those
who
will
glavor
upon
you
,
and
seeme
as
if
their
hearts
were
with
you
,
but
what
sullen
moods
and
fits
will
there
be
at
times
!
and
when
you
have
most
need
of
them
,
you
know
not
where
to
finde
them
.
But
the
love
of
Christ
is
certaine
and
stable
,
2
Sam.
23.
5.
Marke
how
David
comforted
himself
in
the
stablenesse
of
the
love
of
God
in
the
covenant
.
Though
he
doth
not
cause
my
house
to
grow
,
yet
he
hath
made
with
me
an
everlasting
covenant
,
ordered
in
all
things
and
sure
,
and
this
is
all
my
desire
&
all
my
hope
,
that
is
,
that
the
Covenant
is
sure
and
stedfast
.
And
(
as
we
have
opened
it
in
all
the
former
)
so
here
it
must
be
mutuall
.
I
will
betroth
thee
in
faithfulnesse
,
and
make
thee
faithfull
too
;
that
is
,
thou
shalt
have
a
steady
,
firme
,
stable
spirit
in
thy
love
to
me
,
though
not
in
that
degree
that
Christs
is
,
yet
there
is
a
stability
in
the
hearts
of
the
Saints
unto
Christ
,
they
are
not
carried
up
and
down
with
every
wind
of
doctrine
,
with
every
puffe
of
temptation
as
other
men
are
.
The
righteous
is
an
everlasting
foundation
,
Pro.
10.
25.
The
upright
holdeth
on
his
way
,
Iob.
17.
9.
It
must
needs
be
so
,
because
the
affections
of
the
Saints
unto
Christ
are
holy
affections
too
,
though
not
perfect
,
they
have
indeed
some
mixture
,
therefore
some
instability
;
but
they
have
holiness
,
therefore
stability
.
And
they
choose
Christ
in
righteousnesse
and
in
judgement
.
And
they
have
the
Divine
Nature
in
them
;
and
as
that
hath
no
shadow
of
change
,
so
they
come
to
have
something
like
to
the
immutability
of
the
Divine
Nature
,
some
shadow
of
it
.
Esay
26.
3.
A
godly
man
is
described
thus
,
Whose
minde
is
staid
upon
God
:
he
hath
a
stable
spirit
,
not
a
wandring
,
fickle
,
roving
spirit
,
he
hath
fixed
himself
upon
God
,
he
can
say
,
My
heart
is
fixed
.
The
men
of
the
world
,
because
they
have
not
that
which
can
satisfie
,
run
up
and
downe
,
first
,
after
one
contentment
,
then
after
another
,
they
have
no
where
to
fix
:
but
the
Saints
finde
all-sufficiency
in
God
,
when
they
are
there
,
their
hearts
are
satisfied
,
and
there
they
fix
.
As
a
Bee
lighting
upon
a
flower
,
This
stablenes
,
this
evenes
in
a
Christian
way
is
the
beauty
and
glory
of
it
.
Though
you
be
never
so
forward
sometimes
in
that
which
is
good
,
yet
if
at
other
times
your
hearts
be
off
,
there
is
no
beauty
in
your
conversation
.
But
give
me
a
Christian
whose
wayes
are
even
,
that
you
may
finde
a
constancy
in
him
in
all
his
wayes
.
Those
who
have
such
fickle
,
uncertaine
,
inconstant
hearts
,
are
never
like
to
excell
;
if
they
have
any
truth
in
them
,
yet
they
will
never
be
eminent
Christians
,
Gen.
49.
4.
it
is
said
of
Ruben
,
Ruben
unstable
as
water
,
but
hee
shall
not
excell
;
so
it
may
be
said
of
a
Christian
unstable
;
here
is
one
of
good
affections
,
at
sometimes
very
forward
,
but
unstable
as
water
,
he
shall
not
excell
.
Constancy
in
love
is
exceeding
comely
and
beautifull
between
man
and
wife
,
from
thence
is
the
expression
of
the
holy
Ghost
here
;
it
adds
much
unto
the
lustre
and
comfort
of
their
lives
.
For
men
to
seeme
sometimes
to
be
mighty
fond
,
&
other
times
to
be
bitter
and
sowre
,
like
Nabals
;
or
the
wife
to
be
very
fond
sometimes
,
and
to
be
grievous
&
irkesome
at
other
times
,
this
takes
away
the
beauty
,
the
comfort
of
their
lives
.
But
there
is
more
in
this
faithfulnesse
then
stability
and
firmeness
,
I
will
betroth
thee
in
faithfulnesse
;
I
will
certainly
performe
all
the
good
you
can
expect
from
me
,
which
is
befitting
a
husband
,
yea
such
a
husband
as
I
am
,
to
doe
to
my
Spouse
;
And
this
faithfulnesse
of
Christ
is
either
in
regard
of
the
great
Marriage-Covenant
,
there
hee
will
be
sure
to
be
faithfull
to
his
Spouse
;
Or
in
regard
of
all
particular
promises
,
that
are
under
things
as
it
were
.
There
is
the
great
marriage-covenant
,
about
reconciling
God
,
and
paying
all
debts
that
are
owing
and
satisfying
Gods
justice
,
and
bringing
to
eternall
life
;
but
there
are
many
under-promises
,
and
Christ
will
be
faithfull
in
them
all
.
Ps.
25.
10.
you
have
a
promise
worth
a
kingdome
,
All
the
paths
of
the
Lord
are
mercy
and
truth
,
not
onely
mercy
,
but
mercy
and
truth
,
mercy
ingaged
.
Wicked
men
may
have
mercy
from
God
,
from
the
generall
bounty
and
goodnesse
,
and
mercifull
disposition
of
God
,
but
what
the
Saints
have
is
from
●ruth
,
as
well
as
from
mercy
,
it
is
bound
to
them
.
God
stands
much
upon
this
that
the
hearts
of
his
Saints
should
confide
in
him
.
the
promise
is
made
to
you
and
to
your
children
,
and
to
as
many
as
the
Lord
our
God
shal
call
:
The
first
he
speakes
to
the
Jews
,
the
other
to
the
Gentiles
;
As
if
he
should
say
,
Come
in
and
receive
Baptisme
,
for
to
you
and
to
your
children
the
promise
is
made
,
to
you
that
are
Jews
and
to
your
children
,
and
to
the
Gentiles
,
they
have
the
promise
that
you
have
,
they
come
under
the
same
Covenant
for
the
maine
,
the
promise
is
to
them
and
to
their
children
too
.
And
this
promise
that
Christ
hat●ing
aged
himself
in
,
is
no
other
then
a
draught
of
that
which
was
before
the
world
began
,
from
all
eternity
,
and
therefore
it
is
so
much
the
more
sure
.
Tit.
1.
2.
the
Gospell
is
called
a
promise
before
the
world
began
.
All
promises
in
the
Scripture
are
but
a
draught
of
that
grand
promise
that
God
the
Father
made
to
his
Son
before
the
world
began
;
As
if
Christ
should
say
,
Will
you
have
engagement
by
promise
?
This
is
past
long
agoe
,
my
Father
hath
engaged
himself
to
me
from
all
eternity
,
&
if
you
have
any
promise
it
is
but
a
draught
of
that
first
copie
of
that
great
promise
my
Father
hath
made
me
from
all
eternity
.
What
doe
you
doe
more
when
you
would
make
things
sure
one
to
another
?
We
answer
,
we
doe
not
onely
make
a
verball
promise
,
by
word
of
mouth
,
but
we
write
it
.
God
hath
therefore
given
us
his
Scripture
,
and
the
chiefe
thing
in
Scripture
is
the
promise
,
God
hath
set
to
his
hand
to
his
promise
in
Scripture
.
Hence
Luther
hath
a
notable
expression
,
The
whole
Scripture
doth
especially
aim
at
this
,
that
we
should
not
doubt
,
but
believe
,
confide
,
hope
that
God
is
mercifull
,
kind
,
patient
.
What
do
you
more
?
Here
you
have
my
promise
and
my
hand
,
is
there
any
thing
else
you
use
to
do
,
to
make
things
sure
?
We
answer
,
Lord
wee
take
witnesses
.
I
will
do
so
too
,
saith
God
.
When
we
would
make
things
sure
indeed
,
we
take
not
only
two
,
but
three
,
or
four
,
but
half
a
dozen
witnesses
sometimes
.
You
shall
have
witnesses
;
saith
God
as
many
as
you
will
,
witnesses
of
all
sorts
,
witnesses
in
heaven
,
witnesses
in
earth
;
In
heaven
,
I
Iohn
5.
7.
The
Father
,
the
Word
,
and
the
holy
Ghost
,
witnesses
authenticall
,
of
credit
enough
,
the
three
Persons
in
the
Trinity
,
upon
earth
,
the
spirit
,
the
water
,
and
the
blood
.
What
do
you
more
to
make
a
thing
sure
?
Lord
,
we
set
to
our
seales
too
;
you
shall
have
that
too
saith
God
,
you
shall
have
seals
of
all
sorts
,
you
shall
have
the
broad
seale
of
Heaven
,
the
Sacraments
,
the
seals
of
the
Covenant
;
and
you
shall
have
my
privie
seale
,
I
will
take
my
Ring
off
my
finger
,
I
will
give
you
even
the
seale
of
the
spirit
,
and
do
but
shew
this
seale
,
it
is
authenticall
enough
.
Is
there
any
thing
more
?
Yes
we
answer
,
there
is
one
thing
more
,
we
take
an
oath
,
I
will
do
that
too
,
saith
God
,
that
you
may
be
sure
,
and
confide
in
my
faithfulnesse
.
Heb.
6.
17.
God
willing
more
abundantly
to
shew
unto
the
heirs
of
promise
the
immutability
of
his
councell
,
confirmed
it
by
his
oath
.
As
if
he
should
say
,
there
is
no
such
need
of
an
oath
,
but
I
will
be
abundant
to
you
,
because
I
would
have
you
trust
mee
,
And
mark
this
is
for
the
sake
of
the
heirs
of
promise
,
God
would
never
have
done
this
for
other
men
,
it
is
for
your
sakes
onely
who
are
the
heirs
of
promise
,
in
regard
of
your
weaknesse
he
conrfims
all
with
an
oath
.
And
if
wee
would
have
things
sure
,
wee
will
not
have
the
oath
of
such
as
are
of
no
great
credit
.
Mark
,
therefore
it
is
that
God
sweareth
,
and
that
by
the
greatest
oath
,
ver.
13.
Because
he
could
sweare
by
no
greater
,
saith
the
text
,
he
sware
by
himselfe
.
Is
there
any
thing
more
saith
God
that
you
use
to
do
among
your selves
to
make
things
sure
?
Yes
Lord
,
we
use
to
take
a
pawn
too
.
You
shall
have
that
too
saith
he
,
I
will
give
you
a
pawn
,
and
such
a
pawn
as
if
you
never
had
any
thing
more
you
would
be
happie
.
what
is
that
?
2
Cor.
1.
22.
Who
hath
sealed
us
,
and
given
us
the
earnest
of
his
spirit
in
our
hearts
.
I
will
send
my
spirit
to
be
an
earnest
of
all
the
good
that
I
intend
to
do
for
you
everlastingly
.
Is
there
any
thing
else
you
would
require
of
me
that
you
may
confide
in
me
?
Yes
,
if
God
would
doe
some
great
&
notable
work
as
a
beginning
&
as
an
ingagement
of
that
which
is
to
come
after
,
this
is
yet
more
then
a
pawne
,
when
there
is
some
speciall
thing
done
in
way
to
that
which
wee
make
account
of
,
that
we
are
not
only
promised
it
,
and
have
it
under
hand
and
seale
,
and
have
an
oath
and
a
pawne
,
but
it
is
in
a
great
degree
begun
,
and
so
begun
as
the
difficulty
is
over
.
Those
who
live
under
the
Gospell
see
the
greatest
part
of
our
salvation
already
done
for
us
.
God
made
a
promise
of
sending
his
Son
into
the
world
;
Now
in
Gods
performing
that
promise
that
God-man
should
come
into
the
world
to
be
made
a
curse
for
sin
,
this
is
the
greatest
worke
of
all
that
is
to
be
done
to
all
eternity
,
and
if
God
would
have
failed
in
any
thing
it
would
have
been
in
that
.
It
is
not
so
much
for
God
to
deliver
us
in
this
world
,
it
is
not
so
much
for
him
to
bring
us
to
heaven
,
as
it
is
to
send
his
Son
into
the
world
to
be
made
a
curse
for
us
.
Now
when
God
hath
done
so
great
a
work
and
hath
beene
faithfull
in
that
great
promise
,
he
hath
taught
us
for
ever
to
trust
in
him
,
to
beleeve
his
faithfulness
in
making
good
other
promises
.
If
a
man
who
owes
five
thousand
pound
,
and
payes
you
foure
thousand
nine
hundred
of
it
,
you
thinke
surely
hee
will
never
breake
for
one
hundred
,
I
may
trust
him
for
the
rest
,
seeing
hee
hath
dealt
so
faithfully
with
me
in
the
great
summe
.
God
hath
paid
the
four
thousand
nine
hundred
and
much
more
,
in
comparison
of
what
God
hath
done
for
us
,
take
all
the
glory
of
heaven
,
we
have
not
one
hundred
of
the
five
thousand
left
behince
,
therefore
we
may
well
confide
in
him
for
the
payment
of
the
rest
.
Pet.
4.
19.
Commit
the
keeping
of
your
souls
unto
him
as
unto
a
faithful
Creator
,
as
if
he
had
not
said
enough
in
saying
he
is
faithfull
,
he
adds
faithfull
Creator
,
as
if
he
should
say
,
f
there
be
no
means
to
help
you
I
will
create
means
,
I
will
put
forth
my
Almighty
power
to
create
helpe
for
you
,
Dan.
9.
27.
The
Lord
will
confirme
the
Covenant
;
the
word
is
used
for
a
mighty
man
,
a
Giant
in
Scripture
.
Gen.
19.
8.
He
began
to
be
a
mighty
one
in
the
land
,
as
a
Giant
in
the
earth
,
the
word
here
is
of
the
same
root
,
God
will
come
forth
as
a
Giant
,
as
a
mighty
man
to
make
sure
the
Covenant
he
hath
made
with
his
people
,
if
there
be
any
thing
in
the
world
wherein
God
will
stirre
up
his
infinite
power
,
the
excellency
of
his
power
,
the
glory
of
his
right
hand
,
it
will
be
in
confirming
his
Covenant
to
his
Saints
,
Esay
26.
4.
Trust
ye
in
the
Lord
for
ever
,
for
in
the
Lord
Jehovah
is
everlasting
strength
,
Esay
.
54.
5.
Thy
Maker
is
thy
husband
,
the
Lord
of
Hosts
is
his
name
,
the
God
of
the
whole
earth
shall
he
be
called
.
Seeing
God
is
so
faithfull
,
let
not
us
be
faithlesse
.
But
things
goe
very
crosse
,
Doe
things
goe
crosse
?
they
are
corrections
,
and
those
may
come
from
faithfulnes
as
well
as
any
thing
the
Church
enjoyes
,
Psal.
119.
75.
I
know
O
Lord
that
thy
judgements
are
right
,
and
that
thou
in
faithfulnesse
hast
afflicted
me
;
As
God
comes
downe
to
you
and
sutes
himself
to
you
as
his
poor
creatures
,
so
you
should
labour
to
raise
your
hearts
to
him
,
to
beleeve
in
him
as
a
great
God
.
●od
deals
with
you
as
having
to
deale
with
weak
creatures
,
you
should
deale
with
him
as
having
to
doe
with
an
infinite
God
.
You
must
give
God
leave
to
doe
his
worke
his
owne
way
.
The
object
of
our
confidence
in
God
,
it
is
,
the
thing
will
be
done
,
it
is
not
how
it
will
be
done
,
or
when
it
will
be
done
,
but
that
God
will
carry
his
worke
thorough
.
Shall
our
weakness
be
so
much
regarded
,
as
that
things
must
not
work
so
as
to
shew
Gods
power
?
Certainly
it
is
too
too
much
for
us
to
think
our
weakness
must
be
so
far
condescended
to
.
One
would
think
that
it
is
enough
,
that
God
condescendeth
so
much
as
to
expresse
himself
so
to
you
as
you
may
beleeve
;
would
you
have
God
condescend
to
expresse
himselfe
so
to
you
,
as
he
should
not
have
the
glory
of
his
worke
,
nor
you
the
glory
of
your
faith
?
this
is
too
low
.
Though
we
be
bound
to
deny
our selves
much
,
because
of
the
weakness
of
our
brethren
;
Must
God
deny
his
glory
because
of
our
weakenesse
?
We
burden
God
too
much
with
our
weaknesse
.
It
is
for
Gods
glory
that
things
goe
as
they
doe
;
Lazarus
was
dead
,
and
dead
so
long
,
that
the
work
of
God
might
appeare
.
But
I
finde
not
things
go
so
as
I
expected
,
I
thinke
I
have
beleeved
,
at
such
a
time
in
prayer
I
thought
my
heart
did
close
with
the
promises
of
God
,
but
yet
things
goe
not
so
as
I
expect
.
Though
things
be
otherwise
then
thou
expectest
,
yet
it
may
be
God
calls
for
new
acts
of
thy
beleeving
,
and
it
is
because
there
is
no
renewing
of
thy
faith
in
his
faithfulness
.
You
must
know
,
the
continuall
actings
of
Faith
draw
out
the
continuall
actings
of
the
power
of
God
.
O
how
great
is
thy
goodnes
which
thou
hast
laid
up
for
them
that
fear
thee
!
but
marke
what
followeth
,
which
thou
hast
wrought
for
them
that
trust
in
thee
.
Great
is
the
goodnesse
thou
hast
laid
up
.
Gods
goodnesse
is
great
to
admiration
for
them
that
feare
him
,
but
how
?
It
is
laid
up
for
them
,
but
now
marke
,
which
thou
hast
wrought
for
them
that
trust
in
thee
.
All
the
goodnesse
that
is
in
God
,
is
for
them
that
feare
him
,
but
it
is
not
fearing
God
that
will
bring
it
to
work
,
it
is
laid
up
in
a
treasury
indeed
;
do
you
feare
God
?
God
hath
laid
up
abundance
of
goodnesse
in
a
treasury
for
you
,
but
you
must
not
expect
this
will
work
for
you
,
unless
you
trust
in
him
;
your
Faith
must
bring
it
forth
into
work
,
and
that
before
the
sonns
of
men
;
thou
shalt
hide
them
in
the
secret
of
thy
presence
from
the
pride
of
men
.
Would
you
be
hid
in
the
secret
of
Gods
presence
from
the
pride
of
men
?
you
must
not
onely
feare
God
,
but
trust
in
his
faithfulness
.
Mat.
13.
58.
Christ
did
no
mighty
works
there
because
of
their
unbelief
:
And
Ma●k.
6
,
5.
He
could
not
doe
no
works
because
of
their
unbelief
.
One
says
he
did
not
,
and
the
other
sayes
he
could
not
,
When
we
have
a
promise
,
let
us
put
on
to
get
the
goodnesse
of
God
to
work
,
which
is
by
believing
.
For
that
I
will
give
you
as
notable
an
example
as
any
I
know
you
have
in
the
book
of
God
,
of
a
believing
heart
,
catching
hold
upon
a
promise
upon
Gods
faithfulnesse
to
work
it
out
,
1
Chron.
17.
23.
and
so
on
.
In
the
former
part
of
the
Chapter
you
shall
finde
God
had
promised
David
to
establish
his
house
,
to
build
him
a
sure
house
;
Well
,
as
soone
as
David
had
got
the
word
,
mark
how
hee
improves
it
,
how
hee
works
upon
Gods
word
;
As
if
he
had
said
,
Seeing
I
have
got
his
word
,
I
will
hold
to
it
,
he
shall
not
goe
from
it
,
saith
he
,
Therefore
,
O
Lord
,
let
the
things
thou
hast
spoken
concerning
thy
servant
and
concerning
his
house
,
be
established
for
ever
,
and
doe
as
thou
hast
said
.
Thou
hast
spoken
,
do
as
thou
hast
said
.
Ver.
24.
Let
it
even
be
established
,
I
expect
it
,
seeing
thou
hast
been
pleased
in
such
a
gracious
way
to
promise
me
thus
,
I
will
relye
upon
it
,
let
it
be
even
established
,
that
thy
name
may
be
magnifyed
for
ever
.
I
will
plead
thy
name
in
it
,
if
there
be
any
thing
to
be
pleaded
more
then
other
,
I
will
plead
it
before
thee
;
but
is
not
this
enough
?
Vers.
25.
Thou
O
Lord
God
hast
told
thy
servant
that
thou
wilt
build
him
an
house
,
therefore
thy
servant
hath
found
in
his
heart
to
pray
before
thee
.
He
had
said
before
,
that
God
had
spoken
it
;
here
he
goes
over
it
again
,
as
making
much
of
Gods
word
,
thou
hast
told
me
,
and
I
pray
for
nothing
but
what
thou
hast
told
me
.
Nay
yet
still
David
encroacheth
more
upon
God
,
Ver.
26.
Now
O
Lord
thou
art
God
,
&
thou
hast
promised
this
goodnesse
unto
thy
servant
.
I
have
not
to
deal
with
a
man
that
will
be
fickle
and
inconstant
,
wavering
and
unfaithfull
,
but
thou
art
God
,
and
I
will
trust
in
thee
as
a
God
,
thou
art
God
,
and
thou
hast
promised
this
goodnesse
,
it
is
thine
owne
goodnesse
,
now
therefore
do
it
.
See
how
he
followeth
God
upon
his
promise
.
And
mark
what
admirable
effects
followed
upon
this
,
Chap.
18.
ver.
1.
After
this
,
saith
the
Text
,
he
prospered
,
when
his
enemies
came
against
him
,
he
took
a
thousand
charets
,
and
seven
thousand
horsemen
,
and
twenty
thousand
footmen
from
Hadarezer
,
and
when
the
Syrians
came
to
help
that
Hadarezer
,
he
slew
of
the
Syrians
two
and
twenty
thousand
men
.
After
this
,
mark
the
connexion
of
that
Chapter
and
this
,
after
David
had
improved
the
promise
,
hee
might
have
what
he
would
;
thus
the
loving
kindnesse
of
God
was
laid
up
in
a
promise
,
but
wrought
out
by
Davids
faith
.
This
is
our
evill
that
we
do
not
improve
this
faithfulnesse
of
God
,
wee
lose
abundance
by
it
.
It
is
an
argument
that
wee
have
base
spirits
.
It
is
a
great
evill
between
man
and
wife
,
when
they
cannot
confide
one
in
another
,
but
are
jealous
,
how
can
such
live
comfortably
together
?
So
we
are
jealous
of
God
,
we
lose
our
comfort
in
him
;
Jealousie
comes
oftentimes
from
much
basenesse
of
spirit
,
and
selfe-guiltinesse
,
because
we
are
of
such
base
hearts
our selves
,
that
is
the
reason
we
are
so
jealous
of
God
.
Where
there
is
much
love
between
man
and
wife
,
there
cannot
be
much
jealousie
,
and
if
there
were
intire
love
in
the
Spouse
of
Christ
,
there
would
not
be
jealousie
.
You
have
an
excellent
passage
for
that
,
John
5.
40.
You
will
not
come
unto
me
that
you
might
have
life
,
you
will
not
believe
in
me
,
that
is
the
meaning
:
then
ver.
42.
I
know
you
have
not
the
love
of
God
in
you
.
Is
there
any
thing
in
the
world
more
tedious
to
a
Husband
,
then
that
the
Wife
should
be
jealous
of
him
?
Surely
if
we
did
trust
in
Gods
faithfulnesse
,
wee
would
not
think
to
compound
with
him
so
as
we
do
,
but
wee
would
improve
his
promise
to
the
utter
most
.
As
you
that
are
Merchants
,
and
have
much
owing
you
,
all
the
while
you
confide
in
your
debtors
,
you
will
not
compound
with
them
for
less
then
your
debt
;
if
you
should
come
to
one
that
ows
you
money
,
and
say
,
I
pray
Sir
pay
in
my
money
,
and
I
shall
be
content
to
take
ten
,
or
fifteen
in
the
hundred
;
the
party
would
think
himselfe
disg●aced
;
what
,
do
you
distrust
me
?
Do
you
think
I
will
break
?
No
,
I
will
pay
you
every
penny
,
he
stands
upon
his
credit
.
The
truth
is
,
we
poor
wretches
,
because
we
have
not
Gods
promises
presently
fulfilled
,
we
would
compound
with
God
,
that
is
,
if
God
would
give
us
any
little
comfort
for
the
present
,
we
would
be
satisfied
rather
then
waite
for
that
which
is
to
come
,
though
it
be
infinitely
more
;
this
is
a
great
dishonour
to
God
,
and
an
argument
of
our
unfaithfulnesse
.
It
is
an
argument
of
little
faith
,
if
thou
canst
be
satisued
,
should
God
give
thee
tenne
thousand
worlds
for
the
present
,
if
God
should
say
,
what
will
yon
have
?
would
you
have
your
enemies
destroyed
?
would
you
have
your
peace
and
your
trading
in
the
world
,
your
ease
and
quietnesse
?
Is
this
all
?
This
is
to
compound
with
God
for
twelve
pence
in
the
pound
as
it
were
.
No
saith
a
gracious
heart
,
Lord
thou
hast
promised
mercy
,
&
I
expect
it
to
the
full
,
I
wil
not
abate
the
least
farthing
of
it
.
God
loveth
we
should
stand
with
him
for
his
promise
unto
the
uttermost
farthing
.
No
,
but
I
hope
God
give
me
Heaven
at
last
,
yet
I
doubt
hee
will
leave
mee
here
in
the
world
.
This
is
to
compound
with
God
another
way
;
there
are
some
who
perhaps
will
pay
eighteene
,
or
fifteen
shillings
in
the
pound
,
but
it
is
a
dishonour
to
God
to
abate
one
shilling
in
the
pound
,
therefore
we
must
not
onely
believe
in
God
for
heaven
,
but
for
earth
,
and
for
safety
and
comfort
,
and
that
in
times
of
greatest
trouble
.
God
is
well
pleased
with
such
kind
of
holy
impudence
,
as
we
may
say
,
that
is
,
to
follow
him
for
the
uttermost
,
and
to
urge
him
upon
his
word
again
and
again
,
to
pay
what
he
is
ingaged
for
.
Again
,
had
we
faith
in
God
we
would
set
upon
great
things
though
we
see
but
little
meanes
.
Many
of
you
who
have
but
little
stockes
,
yet
if
you
have
rich
friends
that
have
given
you
encouragement
,
and
that
you
know
will
be
faithfull
to
you
,
you
will
trade
for
great
things
with
your
little
stock
,
because
you
know
you
have
those
friends
will
stand
by
you
.
So
though
we
have
but
little
strength
,
I
will
bearoth
thee
unto
me
in
faithfulness
.
As
I
will
be
faithfull
to
you
,
and
you
shall
conside
in
my
faithfulnesse
,
so
you
shall
be
faithfull
to
me
,
that
I
may
confide
in
your
faithfulnesse
,
as
I
fulfill
all
my
promises
,
&
covenant
with
you
,
so
you
shall
be
faithfull
to
make
good
all
the
promises
and
covenant
with
me
.
The
Spouse
of
Christ
is
such
a
one
as
the
Spirit
of
Christ
can
confide
in
.
It
is
said
of
the
vertuous
woman
,
Pro.
31.
11.
Her
husband
trusteth
in
her
.
Let
him
be
abroad
or
at
home
,
in
what
company
soever
,
yet
his
heart
trusteth
in
her
,
he
can
leave
all
his
businesse
,
his
writing
,
or
any
thing
that
concerns
him
with
such
a
wife
:
Where
there
is
want
of
this
trusting
of
the
heart
of
the
husband
in
the
wife
,
there
is
want
of
comfort
in
their
lives
;
thus
God
saith
of
his
people
,
Esay
63.
8.
They
are
children
that
will
not
lye
;
I
can
confide
in
them
,
I
can
turne
them
unto
any
businesse
as
I
will
,
for
they
are
children
who
will
not
lye
.
They
are
faithfull
to
God
first
in
the
great
Covenant
,
in
the
surrendring
themselves
to
God
,
as
they
doe
at
their
first
closing
with
Christ
.
In
the
first
act
of
beleeving
▪
every
gracious
soul
enters
into
solemn
covenant
with
God
,
&
it
will
be
faithfull
in
that
covenant
.
And
they
will
be
faithfull
likewise
in
all
their
under
promises
&
vowes
that
they
make
to
God
,
in
days
of
fasting
,
and
thansgiving
,
and
at
other
times
.
As
Gods
promises
are
Gods
gifts
unto
us
,
so
should
our
promises
be
as
gifts
unto
God
.
2
Tim.
1.
9.
According
to
his
purpose
and
grace
,
which
was
given
unto
us
in
Christ
Iesus
before
the
world
began
;
not
onely
promised
,
but
given
unto
us
in
Christ
Jesus
.
Gods
eternall
purpose
is
called
Gods
gift
,
so
our
purposes
and
our
promises
ought
to
be
as
sure
as
gifts
unto
God
.
So
in
thy
conversation
thou
must
be
faithfull
to
Christ
,
not
prostitute
thy selfe
unto
another
,
but
keep
thy selfe
for
Christ
.
Indeed
the
spouse
of
Christ
may
be
ravished
by
open
violence
,
but
she
will
not
prostitute
her self
to
any
other
,
she
keepes
her self
onely
for
Christ
.
Thus
the
Saints
are
described
,
Ephe.
1.
1.
faithfull
in
Christ
Jesus
.
There
is
a
kinde
of
natural
faithfulnes
as
I
may
so
speak
,
as
in
that
place
Esay
8.
2.
I
took
unto
me
faithfull
witnesses
,
Calvin
saith
it
is
meant
of
Vrijah
,
that
base
temporizing
Vrijah
,
who
made
the
Altar
according
to
the
patterne
that
Ahaz
sent
from
Damascus
,
he
is
said
to
be
faithfull
,
that
is
,
he
was
a
faire
,
honest
dealing
man
,
his
word
was
as
good
as
his
bond
;
so
many
civill
men
will
be
faithfull
of
their
words
;
But
mark
here
in
the
Ephesians
it
is
faithfull
in
Christ
Jesus
,
it
is
nnt
onely
faithfulnesse
between
man
and
man
,
for
many
Heathens
were
so
,
they
would
rather
dye
then
cozen
and
cheate
one
another
,
but
this
is
a
higher
degree
of
faithfulness
;
it
is
a
faithfulnesse
in
Christ
Jesus
,
so
the
Saints
must
be
faithfull
,
faithfull
to
Christ
Jesus
,
and
faithfull
in
Christ
Jesus
.
They
who
are
thus
faithfull
,
are
fit
for
the
service
of
Christ
,
Christ
hath
a
great
deale
of
work
to
do
,
they
are
only
fit
for
it
,
Rev.
17.
14.
The
Lamb
shal
overcome
,
why
?
for
they
that
are
with
him
,
are
chosen
,
and
called
,
and
faithfull
,
not
called
faithfull
,
but
called
and
faithfull
,
and
therefore
the
Lambe
shall
overcome
.
It
were
happy
that
all
that
are
in
this
publicke
service
in
the
kingdom
that
are
with
the
Lambe
,
with
Christ
in
this
cause
,
were
called
and
faithfull
,
the
work
would
soon
be
at
an
end
;
It
is
faithfulness
we
shall
be
hereafter
re●●rded
for
,
Well
done
good
&
faithfull
servant
;
not
well
done
good
and
rich
servant
,
or
servant
who
had
great
imployment
in
publicke
works
,
but
well
done
good
and
faithfull
servant
.
Every
one
of
us
cannot
be
eminent
,
every
one
cannot
be
employed
in
publicke
services
,
but
you
may
every
one
bee
faithfull
;
you
that
are
poore
servants
you
may
be
faithfull
as
well
as
a
Magistrate
,
as
well
as
a
Minister
;
you
that
are
poore
labouring
men
,
porters
and
water-men
the
meanest
,
you
may
be
faithfull
as
well
as
the
Nobles
of
a
kingdom
;
God
regardeth
faithfulnes
rather
then
service
,
hee
hath
no
need
of
the
services
of
men
,
You
have
been
unfaithfull
to
me
,
but
I
will
even
betroth
you
unto
me
in
faithfulnesse
.
The
note
from
thence
is
this
.
God
dealeth
not
with
those
in
Covenant
with
him
as
they
deale
with
him
.
Psal.
18.
26.
With
the
froward
thou
wilt
shew
thy selfe
froward
.
Will
you
be
froward
with
God
?
God
will
shew
himselfe
froward
with
you
.
Will
you
be
proud
with
God
?
In
the
thing
you
are
proud
God
wil
be
above
you
.
Will
you
be
subtil
and
contriving
mischiefe
against
God
and
his
truth
?
God
will
meet
with
the
wicked
,
and
insnare
them
in
the
work
of
their
own
hands
.
Are
you
resolute
in
wickednesse
?
God
will
be
as
resolute
as
you
for
your
hearts
,
as
Jer.
44
,
25.
26.
But
when
God
comes
to
deale
with
his
Saints
in
covenant
,
though
they
deale
frowardly
with
him
,
hee
will
deale
gently
with
them
:
though
they
deale
proudly
with
him
,
hee
dealeth
in
a
way
of
condescension
with
them
;
though
they
bee
unfaithfull
to
him
,
yet
he
will
be
faithfull
to
them
.
Oh
my
brethren
this
point
hath
abundance
of
sweetnes
in
it
,
take
heed
of
abusing
it
;
Thy
sins
cannot
overcome
Gods
goodnesse
,
And
they
shal
know
the
Lord
,
They
shal
know
that
I
am
the
Lord
,
so
the
Septuagint
hath
it
;
so
the
old
Latin
,
thou
shalt
know
because
I
am
the
Lord
;
but
we
rather
reade
it
as
it
is
in
your
bookes
;
They
shall
know
the
Lord
.
But
how
comes
this
in
,
In
faithfulnesse
,
and
they
shall
know
the
Lord
.
Thus
,
upon
these
two
reasons
.
First
,
because
this
shall
be
the
means
to
keepe
the
Church
the
Spouse
of
Christ
in
faithfulnesse
for
ever
,
they
shall
know
Christ
to
be
the
Lord
.
As
if
Christ
should
say
,
The
reason
of
all
your
vile
departings
from
me
all
this
while
,
what
is
it
?
you
doe
not
know
me
,
you
doe
not
see
into
the
bounty
and
glory
,
into
the
excellency
of
my
worship
,
and
what
I
am
,
that
is
the
reason
you
are
gone
from
me
and
have
been
unfaithfull
to
me
,
but
when
I
betroth
you
my self
again
,
you
shall
know
me
,
you
shall
see
so
much
beauty
and
excellency
in
me
&
mine
Ordinances
that
you
shall
never
depart
from
me
.
Low
thoughts
of
God
are
the
cause
of
superstitious
vanities
.
Had
men
high
and
honourable
thoughts
of
God
they
would
never
thinke
to
put
him
off
with
such
bauble-worship
as
they
do
.
Acts
9.
7.
it
is
said
the
God
of
glory
appeared
to
Abraham
,
Secondly
,
And
they
shall
know
me
]
This
is
as
a
fruit
of
my
betrothing
my self
unto
them
,
Jer.
31.
34.
They
shal
teach
no
more
every
man
his
neighbour
and
every
man
his
brother
,
saying
,
know
the
Lord
,
for
they
shall
know
me
from
the
least
of
them
unto
the
greatest
of
them
,
saith
the
Lord
,
for
I
will
forgive
their
iniquity
,
&c.
It
is
a
fruit
of
the
conjugall
union
betwixt
Christ
and
the
soul
.
As
it
is
betwixt
man
and
wife
,
when
they
are
but
only
suitors
,
well
willers
,
they
do
not
communicate
their
secrets
one
to
another
,
but
when
they
once
come
to
be
marryed
together
,
then
they
open
all
their
hearts
,
there
is
no
secret
but
they
will
disclose
one
to
another
.
So
saith
God
,
when
I
am
once
marryed
to
you
,
I
will
open
my
whole
heart
to
you
,
the
secret
of
the
Lord
is
with
them
that
feare
him
.
Those
that
have
but
natural
knowledge
,
understands
something
of
the
wayes
of
Religion
,
of
the
minde
of
Christ
;
As
a
man
that
is
in
the
dark
may
know
where
he
is
,
by
feeling
he
may
know
what
length
and
thickness
many
things
in
the
house
are
of
,
but
when
the
light
of
the
day
comes
,
then
hee
knowes
what
the
●●is
in
the
roome
after
another
manner
then
he
did
in
the
darke
:
this
is
the
difference
betweene
knowledge
of
God
in
a
natural
man
,
and
the
knowledge
of
one
espoused
to
Christ
,
by
his
naturall
knowledge
he
may
understand
the
hystory
of
the
Gospell
,
he
may
have
some
generall
notions
of
God
and
of
Christ
,
but
when
the
Sun
of
righteousnesse
ariseth
,
then
be
sees
the
excellency
and
glory
of
God
,
then
he
sees
God
shining
in
all
his
attributes
,
he
sees
that
in
Christ
which
drawes
his
heart
unto
him
in
an
everlasting
Covenant
.
As
we
reade
Cant.
7.
5.
Christ
is
held
in
the
galleries
,
that
is
,
Christ
assoone
as
he
is
marryed
to
the
foule
,
takes
it
as
it
were
by
the
hand
,
and
walkes
into
the
Galleries
,
and
there
openeth
his
heart
unto
her
.
There
is
many
a
sweet
turne
that
a
gracious
heart
hath
with
Christ
in
his
ordinances
,
wherin
Christ
openeth
even
his
whole
soul
unto
it
,
Joh.
15.
15.
All
things
,
saith
Christ
,
that
I
have
heard
of
my
Father
,
I
have
made
knowne
unto
you
.
An
admirable
Text
,
surely
you
cannot
but
know
the
Lord
then
.
Here
is
the
fruit
of
our
union
with
Christ
.
Oh
that
our
hearts
were
inflamed
with
desire
after
further
conjugall
communion
with
him
!
according
to
the
capacity
of
the
soul
,
so
Christ
makes
knowne
to
it
what
he
hath
heard
of
the
Father
.
Certainly
Christ
hath
heard
great
things
of
the
Father
;
he
is
the
wisdome
of
the
Father
,
he
hath
been
with
the
Father
from
all
eternity
,
and
the
Father
loves
him
,
he
will
tell
him
all
the
glorious
things
he
hath
in
his
heart
,
and
Christ
will
hide
none
of
those
things
from
his
Saints
.
This
is
the
priviledg
of
a
Saint
;
Yea
and
Christ
makes
God
known
to
the
Saints
in
another
way
then
others
know
him
.
2
Sam.
7.
27.
Thou
O
Lord
God
of
Hosts
hast
revealed
unto
thy
servant
,
so
you
reade
it
in
your
bookes
,
but
it
is
in
the
Hebrew
,
Lord
thou
hast
revealed
this
to
the
eare
of
thy
servant
.
I
wonder
how
that
word
to
the
eare
comes
to
be
left
out
in
your
books
,
in
which
indeed
the
emphasis
lye
,
I
am
sure
it
is
so
in
the
Text.
When
God
makes
known
himselfe
to
his
people
he
revealeth
things
to
their
Eare
,
as
we
to
a
friend
who
is
intimate
with
us
,
we
speake
a
thing
to
his
eare
.
There
is
many
a
secret
which
JESUS
CHRIST
speakes
in
the
eart
of
his
Saints
,
which
others
never
come
to
be
made
acquainted
with
,
2
Cor.
4.
6.
God
who
commanded
the
light
to
shine
out
of
darknes
,
hath
shined
in
our
hearts
,
to
give
the
light
of
the
knowledg
of
the
glory
of
God
in
the
face
of
Jesus
Christ
.
It
would
aske
time
for
the
full
opening
the
gradations
of
this
Scripture
,
here
is
knowledg
,
&
the
knowledg
of
the
glory
of
God
,
&
the
light
of
the
knowledg
of
the
glory
of
God
,
and
shining
,
and
shining
into
our
hearts
,
and
into
our
hearts
in
the
face
of
Jesus
Christ
.
Surely
then
they
shall
know
the
Lord
,
and
they
shall
know
him
in
a
very
spirituall
way
.
The
light
of
the
Saints
is
a
light
three
story
high
;
First
,
let
us
see
the
Father
and
it
sufficeth
us
,
the
fulnesse
of
glory
that
is
let
out
into
the
soul
,
the
sanctification
of
the
heart
by
the
presence
of
the
beams
of
the
glory
of
God
,
being
transformed
into
the
same
Image
,
it
is
the
very
beginning
of
eternall
life
.
Take
onely
this
note
about
our
knowledge
of
God
by
Christ
,
what
a
different
way
have
we
to
know
God
by
,
from
that
which
Heathens
had
.
If
you
reade
the
Hystories
of
the
Romanes
,
you
shal
find
the
poor
&
mean
ways
of
those
wise
men
had
to
know
God
,
as
thus
,
they
would
look
into
the
intrails
of
beasts
thereby
to
finde
out
the
mind
of
their
gods
,
they
would
observe
how
the
beasts
came
to
the
slaughter
,
whether
willingly
or
not
willingly
,
whether
haled
or
not
haled
,
they
guessed
somewhat
at
the
minde
of
their
Gods
by
that
,
then
they
would
looke
into
the
colour
of
the
bowels
of
the
beasts
,
then
observe
whether
the
entrals
were
sound
or
not
,
then
they
would
observe
the
fire
of
their
sacrifices
,
whether
the
flame
ascended
right
or
not
,
thus
they
came
to
know
the
mind
of
their
Gods
;
What
poor
wayes
are
these
?
we
have
JESUS
CHRIST
God
blessed
for
ever
,
the
eternal
Son
of
the
Father
,
who
is
come
from
the
bosome
of
the
Father
,
in
Jesus
,
not
onely
as
it
is
in
the
works
of
nature
;
some
know
much
of
God
in
the
works
of
creation
and
providence
,
wee
may
know
much
of
God
in
those
great
things
the
Lord
hath
of
late
done
amongst
us
;
but
to
know
the
truth
as
it
is
in
Jesus
,
to
know
God
in
Christ
,
this
is
another
manner
of
knowledge
then
to
know
God
in
the
way
of
his
works
,
here
we
see
the
truth
really
indeed
when
wee
see
it
in
CHRIST
JESUS
.
Certainly
then
none
united
unto
Christ
in
a
conjugall
union
can
be
an
ignorant
sot
,
for
Christ
ingageth
himselfe
in
his
faithfulnesse
,
upon
this
marryage
of
a
soul
with
himselfe
,
to
reveale
himselfe
and
the
Father
unto
it
,
Joh
,
8.
54.
Of
whom
ye
say
he
is
your
God
,
but
mark
the
next
words
,
yet
ye
have
not
knowne
him
.
A
likely
matter
that
he
should
be
your
God
and
you
not
know
him
,
a
likely
matter
that
Christ
should
be
your
Saviour
and
you
not
know
him
,
seeing
he
hath
ingaged
himselfe
in
his
faithfulnesse
,
that
if
you
bee
married
to
him
you
shall
know
him
and
his
Father
.
Ver.
21.
And
it
shall
come
to
passe
in
that
day
,
I
will
heare
saith
the
Lord
,
I
will
heare
the
heavens
,
&c.
Now
come
in
temporall
promises
,
after
the
assurance
of
mercy
in
the
Covenant
,
then
come
promises
for
corn
,
and
wine
,
and
oyle
;
God
would
teach
us
this
lesson
by
it
,
that
all
our
outward
things
(
at
the
least
the
sweetness
and
comfort
of
them
)
depend
upon
the
covenant
in
Christ
.
I
will
heare
,
Respondebo
,
I
will
answer
,
so
it
may
be
rendred
as
well
,
God
will
so
hear
as
that
he
will
answer
.
Many
times
a
poor
man
cryes
to
the
rich
,
&
he
hears
him
but
he
will
not
answer
,
but
saith
God
,
I
will
hear
so
as
I
wil
answer
.
This
is
a
most
elegant
expression
,
I
wil
hear
the
heavens
,
and
they
shall
heare
the
earth
,
and
the
earth
shall
hear
the
corne
and
the
wine
and
the
oyle
,
and
they
shal
heare
Iezreel
.
Miraorationis
sublimit
as
,
a
wonderfull
sublimity
of
speech
,
saith
one
Expositor
of
it
;
hyperbolica
metaphora
,
a
hyperbolica
metaphor
,
saith
another
;
pulcherrima
prosopopoeia
,
a
most
beautifull
and
delightful
prosopopoeia
,
saith
another
;
these
creatures
being
put
as
it
were
in
the
person
of
a
man
as
if
they
understood
what
they
did
.
As
if
the
Lord
should
say
thus
.
My
people
,
you
indeed
through
your
sinnes
have
been
brought
into
great
straits
,
you
have
wanted
corne
,
and
wine
,
and
oyle
,
you
have
been
scattered
in
your
banishment
,
but
when
I
shall
betroth
my self
unto
you
and
enter
into
a
covenant
with
you
,
then
,
when
you
shall
cry
,
O
that
we
might
have
these
outward
comforts
,
presently
the
corne
,
and
the
wine
,
and
the
oyle
,
as
if
they
heard
your
complaints
,
shall
say
,
Oh
Lord
we
would
help
,
Jezreel
and
satisfie
these
thy
servants
;
the
corne
shall
cry
to
the
earth
,
O
earth
let
me
come
into
your
bowels
,
I
will
rot
there
that
so
I
may
bring
forth
fruit
for
this
people
,
the
vines
and
the
olive
shall
desire
the
earth
to
receive
them
,
to
give
juice
and
nourishment
to
them
,
that
they
may
refresh
these
reconciled
ones
to
God
;
the
earth
shall
say
,
O
that
I
could
entertaine
the
corne
,
and
wine
,
and
oyle
that
I
may
be
fruitfull
in
my
kinde
,
but
O
heavens
I
can
doe
nothing
except
I
have
your
influences
and
the
shine
of
the
sun
to
warme
mee
to
make
mee
fructifie
,
therefore
O
heavens
come
in
and
assist
me
that
I
may
fructifie
for
Jezreel
;
and
the
heavens
they
shall
cry
,
Lord
,
we
would
faine
help
the
earth
,
that
the
earth
may
helpe
the
corne
,
and
wine
,
and
oyle
,
that
they
may
supply
Jezreel
,
but
we
can
doe
nothing
without
thine
hand
,
therefore
doe
thou
heare
us
,
do
thou
give
us
leave
to
raine
upon
the
earth
that
it
may
be
fruitfull
.
Take
these
Observations
.
First
,
See
our
condition
in
this
world
,
though
reconciled
to
God
yet
while
we
are
here
we
must
be
beholden
to
the
corne
,
and
wine
,
to
the
earth
,
and
heavens
,
Secondly
,
When
we
are
reconciled
to
God
,
then
the
creatures
will
be
serviceable
to
us
,
yea
they
will
be
greedy
to
do
us
good
,
they
will
cry
for
it
.
Let
us
take
heed
of
provoking
God
,
the
creatures
then
will
be
against
us
.
I
have
read
of
Cordius
a
martyr
,
giving
this
answer
to
those
who
would
have
had
him
deny
the
truth
,
if
deny
it
saith
he
,
the
Sun
,
Moon
,
&
starres
will
deny
me
light
.
If
we
serve
God
,
the
creatures
will
account
it
their
happines
to
serve
us
.
Thirdly
,
God
useth
to
work
good
for
his
people
by
second
causes
.
He
doth
not
send
these
things
immediately
from
heaven
,
Fourthly
,
Fiftly
,
Sixtly
,
7.
God
is
the
giver
of
all
plenty
,
doe
they
say
in
their
hearts
,
Let
us
feare
God
that
giveth
raine
.
As
if
hee
should
say
,
It
is
a
strange
impudence
in
men
,
what
,
will
they
not
say
in
their
hearts
,
Let
us
feare
God
,
seeing
he
gives
us
raine
?
Thus
God
gloryeth
in
this
great
work
,
when
hee
heareth
the
heavens
,
and
the
heavens
heare
the
earth
,
the
heavens
will
be
as
brasse
over
us
,
and
the
earth
as
iron
,
unlesse
GOD
heare
them
,
and
send
raine
.
Therefore
let
God
be
acknowledged
in
that
rain
we
have
had
of
late
;
the
creatures
wanted
grasse
,
and
the
grasse
cryed
to
the
heavens
,
and
the
heavens
cryed
unto
God
,
and
God
hath
heard
the
heavens
,
and
sent
downe
raine
,
and
so
we
see
the
earth
hath
been
refreshed
,
abundance
of
good
hath
come
to
us
by
those
showers
.
Give
God
the
glory
of
this
.
8.
All
plenty
is
given
for
the
sake
of
the
Saints
.
They
are
the
blessing
of
the
earth
,
Isa.
18.
24.
9.
If
the
creatures
work
so
graciously
for
us
,
how
should
wee
then
worke
for
God
,
and
one
for
another
.
What
,
shall
the
creatures
cry
one
to
another
,
and
heare
one
another
for
our
good
,
and
shall
God
cry
to
us
,
and
wee
not
heare
God
?
The
senseless
corn
cries
to
the
earth
.
O
earth
help
me
that
I
may
help
Iezreel
,
and
the
earth
cryes
to
the
heavens
,
O
heavens
send
down
your
influences
,
and
the
heavens
say
,
We
will
heare
,
and
the
earth
saith
,
I
will
heare
;
Shall
the
earth
heare
,
and
the
heavens
heare
for
our
good
,
and
shall
not
we
hear
when
God
cryes
for
help
?
God
cries
to
you
many
times
to
helpe
in
his
cause
,
and
wilt
not
thou
hear
to
work
for
him
?
O
vile
creature
,
how
unreasonable
are
thy
ways
before
the
Lord
!
Again
,
how
should
we
hear
the
cries
of
the
poor
?
When
wee
are
in
want
,
the
corn
cries
to
the
earth
,
and
the
earth
cries
to
the
heavens
,
and
the
heavens
cry
to
God
for
us
.
When
the
poore
,
I
mean
Gods
poore
,
whom
Gods
hand
hath
made
poore
,
cry
,
will
not
you
heare
?
Will
you
be
more
hard-hearted
then
the
earth
and
the
heavens
are
?
seeing
they
heare
you
,
doe
you
hear
the
cry
of
your
poor
brethren
.
Further
,
if
God
will
hear
the
creatures
when
they
cry
for
us
,
how
much
more
will
he
hear
Jesus
Christ
when
hee
cries
for
us
?
It
is
our
happinesse
in
part
,
that
we
have
all
the
creatures
cry
to
God
for
our
good
,
but
the
top
of
our
happinesse
is
this
,
that
wee
have
Iesus
Christ
the
Mediatour
of
the
new
Covenant
,
making
intercession
at
the
right
hand
of
God
continually
for
us
.
Lastly
,
Gods
mercies
go
through
when
they
work
for
the
Saints
,
the
corn
beginneth
to
cry
to
the
earth
,
that
stays
not
here
,
but
the
earth
goes
on
,
and
cryes
to
the
heavens
,
the
heavens
go
on
and
cry
to
God
.
Gods
mercies
to
his
Saints
never
leave
till
the
thing
be
done
.
And
I
will
sow
her
unto
me
in
the
earth
.
What
great
mercy
is
this
for
God
to
grant
plenty
,
if
he
destroy
his
people
?
Our
Country
is
plentifull
,
but
if
God
should
consume
us
out
of
the
land
what
good
wou●d
our
plenty
do
us
?
Therefore
saith
God
,
I
will
sow
her
unto
me
in
the
earth
.
Indeed
she
is
now
a
poor
contemptible
people
,
&
there
are
but
few
of
them
remaining
upon
the
earth
,
but
I
will
make
them
a
seede
,
and
a
seed
that
the
Lord
hath
blessed
.
I
will
sow
her
.
Here
the
Lord
alludeth
to
the
name
Iezreel
,
which
signifies
the
seed
of
the
Lord
,
the
sowen
of
the
Lord
.
It
was
used
in
the
first
Chapter
in
an
opprobtious
way
,
Hence
the
notes
are
:
Secondly
,
And
further
,
I
will
sow
her
to
my selfe
.
The
Saints
are
sowen
unto
Christ
they
are
seed
for
Christ
,
therefore
all
their
fruit
must
be
given
up
unto
Christ
,
Christ
must
have
all
the
fruit
we
bear
:
who
should
have
the
fruit
but
he
that
soweth
it
?
Therefore
Cant.
7.
13.
All
manner
of
pleasant
fruits
new
&
old
which
I
have
laid
up
for
thee
O
my
beloved
.
Are
we
able
to
bear
any
fruit
?
Let
us
lay
it
up
all
for
Jesus
Christ
,
for
it
is
he
that
soweth
us
unto
himselfe
,
we
must
not
sow
to
our selves
,
not
to
the
flesh
,
for
then
wee
shall
reap
corruption
,
but
all
for
Christ
.
And
I
will
shew
mercy
upon
her
that
had
not
obtained
mercy
.
Divers
things
about
Gods
shewing
mercy
after
rejection
were
spoken
of
in
the
first
Chap.
Only
these
notes
for
the
present
.
There
are
none
so
rejected
,
I
will
shew
mercy
upon
her
.
2.
Fourthly
,
Psal.
57.
3.
Send
from
heaven
saith
David
.
David
was
in
the
Cave
,
in
a
poor
condition
,
hunted
for
his
life
,
persecuted
by
Saul
;
I
see
little
hope
from
earth
,
saith
he
,
therefore
O
Lord
send
from
heaven
;
What
,
shall
God
send
Angels
from
heaven
to
deliver
thee
David
?
No
,
but
mark
what
followeth
,
God
shal
send
forth
his
mercy
&
his
truth
;
as
if
he
should
say
,
Lord
though
I
have
no
help
in
earth
,
though
I
see
no
Angels
from
heaven
to
helpe
me
,
yet
let
me
have
thy
mercy
and
truth
,
and
that
is
enough
.
This
satisfies
a
gracous
heart
,
if
he
may
have
Gods
mercy
and
his
truth
,
that
is
Gods
mercy
revealed
in
a
promise
.
I
will
have
mercy
upon
her
that
hath
not
obtained
mercy
.
Let
us
cry
to
God
for
the
hastening
of
this
day
,
let
us
open
the
miseries
of
our
own
Kingdome
,
and
of
Ireland
;
Oh
when
shall
this
day
come
that
thou
,
wilt
shew
mercy
to
thy
owne
people
which
thou
hast
told
us
of
!
Oh
that
that
day
may
hasten
!
Come
Lord
Jesus
,
come
quickly
.
And
I
will
say
to
them
which
were
not
my
people
.
This
is
that
we
had
in
the
first
Chapter
onely
with
some
differences
,
there
it
is
,
In
the
place
where
it
was
said
yee
are
not
my
people
.
And
I
shewed
you
when
I
opened
that
place
,
both
out
of
the
Romanes
,
and
out
of
Peter
,
how
the
Apostle
makes
use
,
both
of
that
in
the
first
Chapter
,
and
this
here
in
the
second
,
onely
take
a
hint
of
the
truths
in
it
.
peculiar
people
,
Tit.
2.
14.
The
word
hath
this
emphasis
in
it
,
God
lookes
upon
all
other
things
as
accidents
in
comparison
,
and
his
substance
is
his
people
,
they
are
his
very
portion
,
as
Deut.
33.
19.
and
Exod.
19.
5.
they
are
his
peculiar
treasure
above
all
people
in
the
world
;
and
Esay
19.
25.
Assyria
the
worke
of
my
hands
,
and
Israel
mine
inheritance
.
I
have
made
all
people
,
but
Israel
is
mine
inheritance
,
This
is
the
happines
of
the
Saints
,
therefore
they
are
not
as
other
people
are
.
Num.
23.
9.
This
people
shall
dwell
alone
,
and
shall
not
be
reckoned
among
the
Nations
,
this
is
a
great
ground
of
prayer
,
Lord
leave
us
not
,
we
are
thy
people
,
called
by
thy
name
,
we
have
an
interest
in
thee
.
Againe
,
Further
,
I
will
say
to
them
which
were
not
my
people
,
thou
art
my
people
,
I
will
own
them
before
all
the
world
.
It
is
a
great
mercy
for
God
to
make
it
knowne
to
the
world
,
that
his
people
are
his
people
.
The
world
will
not
beleeve
it
,
they
think
they
are
a
poor
contemptible
people
,
but
there
shall
come
a
day
that
I
will
make
it
knowne
they
are
mine
;
And
amongst
other
things
by
which
God
will
make
all
the
world
to
know
that
his
people
are
his
,
this
is
one
,
in
s●tting
up
the
beauty
of
his
Ordinances
amongst
them
,
Ezek.
37.
27.
My
Tabernacle
also
shall
be
with
them
,
yea
I
will
be
their
God
,
and
they
shall
be
my
people
,
and
the
Heathen
shall
know
that
I
the
Lord
doe
sanctifie
Israel
,
when
my
Sanctuary
shall
be
in
the
midst
of
them
.
Thus
they
shall
know
,
saith
God
,
that
they
are
my
people
,
and
that
I
am
their
God
,
when
I
have
set
my
Sanctuary
in
the
midst
of
them
for
ever
.
Were
it
that
the
Ordinances
of
God
might
be
set
up
in
their
purity
amongst
us
in
England
,
were
Reformation
perfected
,
and
the
Saints
walked
humbly
&
peaceably
as
they
should
,
the
whole
world
will
be
convinced
,
that
these
are
indeed
the
people
of
the
Lord
,
and
that
God
is
amongst
them
.
And
they
shall
say
,
thou
art
my
God
.
God
must
begin
withus
,
Lord
,
thou
art
my
God
,
but
God
must
begin
with
us
first
,
and
say
,
You
are
my
people
.
There
are
a
great
many
who
say
,
God
is
their
God
,
but
God
never
said
,
they
are
his
people
,
God
gave
them
[
power
]
to
be
the
Sonnes
of
God
,
the
word
signifies
authority
,
that
they
might
with
authority
acknowledge
themselves
to
be
the
sons
of
God
,
and
call
God
Father
,
they
had
the
broad
Seale
for
it
.
Will
you
call
▪
God
Father
?
where
is
your
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
your
authority
?
if
God
call
you
children
,
if
he
say
you
are
my
people
,
you
may
give
the
Ecchoto
Gods
mercy
and
say
,
thou
art
our
God
.
Further
,
The
Lord
of
hosts
is
God
of
Israel
,
even
a
God
to
Israel
.
So
it
must
be
with
thee
,
if
thou
beest
a
Saint
of
God
,
be
a
Saint
to
God
;
Are
we
a
people
of
God
,
then
we
must
be
a
people
to
God
.
Blessed
are
the
people
that
are
in
such
a
case
,
yea
happy
are
the
people
whose
God
is
the
Lord
.
Thus
we
had
opened
the
gracious
manifestation
of
God
to
his
Church
,
in
part
fulfilled
spiritually
,
to
spiritual
Israel
here
,
but
more
sensibly
to
be
made
good
at
the
great
day
of
Jezreel
,
Hieronym
.
in
locum
.
that
is
,
when
the
Jews
shall
be
called
,
then
the
Spouse
of
Christ
in
a
visible
way
shall
be
thus
married
unto
him
,
and
the
Lord
will
be
their
God
.
Jerome
saith
upon
the
Text
,
All
these
things
that
are
here
promised
to
the
Church
,
the
Jewes
expect
it
at
the
end
of
the
world
,
after
the
time
of
Antichrist
.
And
I
make
no
question
though
in
a
spiritual
sence
this
Scripture
is
made
good
for
the
present
unto
the
Saints
,
yet
in
a
more
visible
and
sensible
way
,
all
this
Scripture
will
be
made
good
to
the
people
of
the
Jews
,
&
the
Gentiles
then
joyning
with
them
even
literally
,
the
glory
of
the
Church
shall
be
visible
and
apparant
.
More
whereof
in
the
next
Chapter
.