CHAP.
I.
Verse
1.
The
Burthen
which
HABAKKUK
the
Prophet
did
see
.
THis
first
verse
tels
us
what
we
shall
find
in
the
ensuing
Prophecy
;
and
it
openeth
to
us
three
things
which
give
light
to
that
which
followeth
.
-
1.
The
Minister
of
God
in
this
Prophecy
,
-
1.
By
his
name
.
Habakkuk
.
-
2.
By
his
Function
:
the
Prophet
.
-
2.
The
manner
how
he
came
by
it
:
Vision
,
-
3.
The
matter
of
it
:
the
Burthen
.
1.
Of
the
Minister
,
First
of
his
name
.
The
name
Habakkuk
is
rendred
by
Philo
the
Jew
amplexans
embracing
,
so
doth
Pagnine
give
it
;
our
English
a
wrastler
:
for
they
that
wrastle
do
embrace
and
hold
fast
one
the
other
;
a
name
well
expressing
the
office
and
employment
of
this
Prophet
,
who
wrastled
with
the
sinners
of
those
times
,
and
their
horrible
iniquities
to
cast
them
.
1.
But
as
God
wrastled
with
Jacob
that
he
might
leave
behind
him
a
blessing
.
His
tribe
Dorothaeus
saith
,
was
Simeon
;
I
know
not
upon
what
information
,
for
the
silence
of
the
holy
Scripture
doth
argue
it
to
be
conjectural
.
Concerning
the
time
when
he
prophecied
,
it
is
not
particularly
exprest
,
but
it
appears
to
be
before
the
deportation
into
Babylon
,
for
the
Chaldeans
invasion
is
here
threatned
,
and
therefore
Junius
thinks
him
contemporary
with
Jeremiah
,
and
referreth
his
Prophecie
to
the
end
of
Josias
his
Government
.
Others
after
the
Hebrews
referre
it
is
the
●●me
of
King
Manasseh
.
Master
Calvin
very
truly
affirmeth
it
before
the
time
of
Zedekiah
.
Arias
Montanus
gives
a
probable
conjecture
,
by
comparing
that
which
is
said
,
2
Reg.
21.12
.
Therefore
thus
saith
the
Lord
God
of
Israel
,
behold
I
am
bringing
forth
an
evill
upon
Jerusalem
and
Iudah
,
that
whosoever
heareth
of
it
,
both
his
ears
shall
tingle
.
That
in
the
eleventh
verse
t
is
said
,
Because
Manasseh
King
of
Judah
hath
done
these
abominations
,
and
hath
done
wickedly
above
all
that
the
Amorites
did
,
which
were
before
him
,
and
hath
also
made
Iudah
to
sinne
with
his
idols
.
And
this
Commination
is
almost
in
the
same
words
in
the
fifth
verse
of
this
chapter
.
Saint
Hierome
,
in
his
Prologue
to
this
Prophet
saith
,
that
he
is
called
a
wrastler
quia
certamen
ingreditur
cum
deo
,
because
he
wrastled
with
God
.
Nullus
enim
Prophetarum
ausus
est
tam
audaci
voce
Deum
ad
disceptationem
justitiae
provocare
,
none
durst
so
boldly
provoke
God
to
vindicate
his
Justice
,
as
it
appears
v.
2.
But
he
doth
violate
the
text
of
Canonical
Scripture
and
History
to
verifie
that
Apocrypha
tale
of
Habakkuks
bringing
food
to
Daniel
by
miracle
,
which
destroyeth
the
truth
of
the
history
,
to
make
faith
of
a
Legend
.
For
either
there
must
be
two
Habakkuks
,
or
this
one
must
live
,
as
Arias
Montanus
doth
cast
it
up
,
three
hundred
years
,
if
he
lived
to
feed
Daniel
in
the
Captivity
,
a
long
time
of
life
then
,
or
this
must
prophecie
before
he
was
born
Bellarmine
hath
found
out
two
Daniels
,
one
the
Prophet
of
the
tribe
of
Iudah
,
and
another
of
the
tribe
of
Levi
,
that
heard
the
cause
of
Susanna
;
and
Ribera
a
Iesuite
two
Habakkuks
.
But
we
lose
time
in
this
question
,
for
they
that
have
not
the
light
in
the
word
,
do
go
in
the
dark
,
and
they
that
go
in
the
dark
,
know
not
whither
they
go
.
The
best
use
of
this
is
to
limit
our
search
to
the
holy
Canonical
Scripture
▪
and
to
take
all
our
light
from
thence
;
so
shall
we
not
go
astray
.
2.
The
function
of
this
man
is
set
down
in
the
name
.
Of
a
Prophet
,
that
is
,
a
man
enlightned
by
divine
Revelation
,
to
understand
the
will
of
God
in
some
things
,
and
appointed
to
declare
the
same
.
Secondly
,
the
manner
how
he
came
to
it
:
Vision
,
that
is
,
divine
Revelation
,
assuring
him
of
the
truth
of
Gods
will
so
fully
as
if
he
had
seen
the
same
with
his
eyes
accomplished
.
De
his
consule
conciones
super
Obadiam
Thirdly
,
the
matter
of
the
Prophecie
,
the
Burden
.
In
which
two
questions
are
moved
.
-
1.
Why
this
Prophecy
is
called
a
Burthen
.
-
2.
Whose
burthen
this
is
.
To
the
first
it
is
called
a
burthen
in
respect
-
1.
Of
the
sin
here
punished
,
which
is
onus
a
burthen
.
-
2.
Of
the
punishment
here
threatned
;
that
is
onus
.
-
3.
Of
the
Word
of
God
threatning
:
that
is
onus
.
1.
Peccatum
onus
,
Sina
burthen
.
-
1
Deo
to
God
.
-
2.
Hominibus
to
men
.
1.
Onus
deo
,
A
burthen
to
God
.
God
complaineth
of
the
sins
of
his
People
,
that
they
are
a
burthen
to
him
.
Behold
I
am
prest
under
you
,
as
a
cart
is
prest
that
is
full
of
sheavs
.
The
very
service
that
these
sinners
do
seem
to
perform
to
God
,
is
a
burthen
to
him
as
he
complaineth
;
Your
new
Moons
,
your
appointed
feasts
,
my
soule
hateth
:
they
are
a
trouble
unto
me
,
I
am
weary
to
beare
them
.
Hierom.
Laboravi
sustinens
,
So
the
Prophet
Malachie
complaineth
.
Ye
have
wearied
the
Lord
with
your
words
:
Mal.
3.
●7
.
yet
ye
say
,
wherein
have
we
wearied
him
?
When
yee
say
,
every
one
that
doth
evill
is
good
in
the
sight
of
the
Lord
,
and
he
delighteth
in
them
or
where
is
the
God
of
judgement
?
Three
things
weary
God
.
-
1.
When
we
multiply
our
own
sins
.
-
2.
When
we
tender
God
service
continuing
in
sin
.
-
3.
When
we
justifie
sinners
,
and
flatter
them
in
their
sins
,
as
though
God
had
accepted
them
.
2.
Peccatum
onus
est
hominibus
,
Sin
is
a
burthen
to
men
.
Christ
calleth
none
to
him
but
such
as
are
weary
of
this
our-then
of
sinne
to
such
he
promiseth
refreshing
.
Ask
the
first
sinners
if
they
found
not
their
sin
their
burthen
,
when
they
hid
themselves
from
the
presence
of
God
.
Ask
the
first
murtherer
,
if
any
place
were
safe
for
him
,
who
thought
and
said
that
whosoever
met
him
would
kill
him
.
They
that
think
that
Lamech
kild
Cain
,
read
the
text
:
occidi
hominem
in
vulnus
meum
.
Ask
Iosephs
brethren
,
when
they
saw
their
sad
constraint
in
Aegypt
,
both
at
their
first
coming
to
buy
corne
,
and
after
the
death
of
their
father
,
if
the
trespasse
against
their
brother
Ioseph
did
not
lie
heavy
upon
them
.
Ask
the
tender
conscience
of
any
of
Gods
children
,
if
any
weight
or
burthen
be
like
unto
that
of
the
body
of
sinne
,
and
if
he
do
not
cry
with
Paul
,
Quis
liberabit
me
?
Who
shall
deliver
me
.
Till
we
come
to
this
,
to
feele
the
burthen
of
sinne
,
and
to
be
weary
of
it
,
we
are
the
sons
of
wrath
,
and
every
man
may
call
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
wretched
man
.
Here
is
pride
and
vanity
cloathing
of
us
,
here
is
gluttony
and
drunkennesse
feeding
of
us
,
here
is
the
mouth
full
of
evil
words
,
the
hands
of
violence
or
bribes
,
giving
or
taking
;
the
day
,
the
night
,
the
yeare
,
spent
in
pleasure
and
recreations
;
Gods
Sabbath
is
neglected
,
Gods
Word
not
regarded
,
he
time
served
,
the
humours
of
sinful
men
observed
,
and
when
these
thing●
are
no
burthen
to
the
bearers
thereof
,
there
is
wrath
gone
forth
from
the
Lord
against
them
:
and
if
timely
repentance
do
not
stand
in
the
gap
,
it
will
break
in
upon
them
that
do
such
things
,
like
a
flood
,
and
no
man
shall
escape
that
is
pursued
by
this
judgement
.
Let
me
therefore
entreat
you
to
hear
a
word
of
exhortation
,
Give
not
the
members
of
your
bodyes
servants
to
sinne
.
Give
not
;
for
indeed
,
what
have
you
to
give
,
seeing
you
brought
nothing
with
you
into
the
world
?
and
what
have
yee
that
you
have
not
received
?
or
if
you
will
needs
be
giving
,
hands
off
give
not
the
members
of
your
body
,
for
your
body
is
the
temple
of
the
Holy
Ghost
,
or
should
be
,
if
you
would
give
so
comfortable
a
guest
welcome
;
or
if
you
will
give
your
bodies
away
,
do
them
not
the
wrong
to
put
them
out
to
service
;
for
they
are
bought
with
a
price
,
the
dearest
pennyworth
that
was
ever
bought
;
their
liberty
cost
the
binding
,
their
sanitie
the
breaking
,
their
ease
the
smart
and
aking
,
their
life
the
death
of
the
holiest
body
that
ever
lived
upon
earth
.
Or
if
you
will
needs
give
your
body
a
servant
,
let
it
not
be
to
sin
,
for
that
is
ponderous
in
the
weight
noysom
in
the
stinch
,
bitter
in
the
smart
;
the
burthen
of
sinne
is
the
wrath
of
God
.
Here
let
me
awake
your
thankful
hearts
to
an
acknowledging
consideration
of
that
great
redemption
performed
by
Jesus
Christ
to
his
Church
,
who
came
to
take
this
burthen
upon
him
,
and
to
ease
us
of
it
;
Agnus
qui
tollit
peccata
,
the
Lamb
that
taketh
away
sins
from
us
,
that
he
might
wash
us
in
his
bloud
:
upon
himself
he
bore
our
infirmities
,
and
God
made
the
iniquitie
of
us
all
to
meet
on
him
.
He
did
not
rob
us
as
Israel
did
the
Egyptians
,
of
our
jewels
of
silver
,
and
jewels
of
gold
;
he
only
took
our
infirmities
and
our
sins
from
us
;
and
whereas
once
we
might
have
said
with
Cassiodore
,
Quantitas
delicti
mensura
est
repudii
,
the
quantity
of
the
fault
is
the
measure
of
the
judgment
;
for
by
our
sins
we
might
have
taken
measure
of
the
wrath
and
judgment
of
God
;
now
there
is
an
uns●aled
height
,
an
unsounded
depth
,
and
unbounded
bredth
of
love
which
hath
said
to
the
Church
of
the
whole
burthen
of
sin
,
Cantantes
ut
eamus
,
ego
hoc
te
fasce
levabo
,
let
us
sing
as
we
go
,
I
will
ease
thee
of
this
burthen
.
2
The
punishment
here
threatned
is
a
burthen
to
man
.
1.
Homini
.
Issacher
under
his
double
burthen
,
saith
;
that
rest
is
good
,
he
found
rest
amongst
his
burthens
.
But
there
is
no
peace
to
the
wicked
man
;
a
sinner
that
hath
any
sense
of
sin
will
say
as
David
,
Non
est
pax
ossibus
meis
propter
peccatum
;
There
is
no
rest
in
my
bones
,
because
of
my
sinne
,
he
was
so
overcharged
with
the
fear
of
Gods
judgments
,
that
sometimes
he
doubted
that
God
had
forgotten
to
be
mercifull
,
and
that
he
would
be
no
more
intreated
.
Who
can
stand
in
thy
sight
when
thou
art
angry
?
I
can
tell
you
who
could
not
stand
;
not
the
Angels
that
kept
not
their
first
estate
,
heaven
;
was
too
hot
for
them
,
God
cast
them
down
,
ejecit
,
conjecit
,
dejecit
,
rejecit
,
subjecit
;
and
that
anger
is
yet
their
burthen
and
shall
be
for
ever
.
The
first
tenants
of
Paradise
could
not
;
they
fled
from
the
face
of
God
,
and
the
curse
of
God
lay
heavie
upon
them
.
Cain
confest
,
his
punishment
more
then
he
could
bear
;
the
old
World
all
but
eight
persons
sunk
under
this
wrath
,
and
were
drowned
in
the
great
deep
.
The
transgressing
Cities
suffered
the
consuming
and
tormenting
flames
of
fire
and
brimstone
.
The
very
earth
trembled
and
shoke
,
Psal.
18.
the
foundations
also
of
the
mountains
moved
and
quaked
,
because
hee
was
angry
;
smoake
went
out
at
his
nosthrils
,
and
consuming
fire
out
of
his
mouth
.
Beloved
,
let
me
tell
you
what
I
fear
;
never
any
times
did
more
put
almighty
God
to
it
to
reveal
his
anger
from
heaven
,
and
to
raine
down
burthens
upon
the
sons
of
men
;
for
the
clearer
the
light
of
the
Gospel
shineth
,
the
more
his
expectation
is
of
walking
in
the
light
;
but
our
knowledge
is
rather
floating
in
the
braine
then
working
in
the
obedience
of
our
life
.
Christ
saith
,
It
shall
be
easier
for
Sodom
and
Gomorrah
in
the
day
of
the
Lord
,
then
for
those
of
that
generation
to
whom
the
light
appeared
in
his
Ministery
so
clear
and
glorious
;
and
yet
they
love
darknesse
better
then
light
,
because
their
works
were
;
evill
.
Great
is
the
weight
of
a
milstone
hanged
about
our
neck
,
and
wee
cast
therewith
into
the
bottome
of
the
sea
:
yet
the
burthen
of
Gods
wrath
hee
sayeth
,
is
much
heavier
then
that
.
And
yet
we
make
no
care
nor
conscience
,
and
live
without
fear
of
this
anger
;
we
do
this
and
that
great
wickednesse
,
and
sin
against
God
,
and
provoke
him
to
anger
with
our
actions
and
inventions
,
as
if
the
Lord
saw
not
this
,
as
if
there
were
no
knowledge
in
the
most
High
;
As
if
he
could
not
pluck
his
hand
out
of
his
bosome
;
as
if
we
had
stollen
away
his
sword
,
and
his
quiver
full
of
deadly
arrowes
.
I
beseech
you
my
brethren
;
do
not
so
wickedly
;
your
oaths
and
blsalphemies
,
your
pride
and
vanities
,
your
crueltie
and
oppressions
,
your
frauds
and
circumventions
,
your
abuse
of
Gods
good
creatures
in
excesse
and
wantonnesse
,
they
are
all
gone
up
to
heaven
,
and
awake
vengeance
and
chaleng
the
God
of
mercy
to
declare
his
justice
.
Doth
not
some
part
of
the
Church
now
in
the
Palatinate
and
in
Bohemia
groan
under
the
burthen
of
warre
,
wherein
the
goods
,
the
liberties
,
the
lives
of
men
,
Christian
men
,
professours
of
the
same
faith
,
with
us
do
lie
at
the
stake
,
and
bloud
toucheth
bloud
.
Doth
not
our
neighbour
Church
in
France
tremble
for
feare
of
a
new
massacre
?
hath
not
the
sword
of
violence
tasted
already
of
Protestant
blood
?
do
not
the
Jesuites
the
incendiaries
of
the
Christian
world
,
blow
the
coal
and
incense
the
King
thereof
to
grassation
and
destruction
of
all
that
have
not
the
marke
of
the
beast
,
either
openly
in
their
foreheads
or
secretly
in
their
hands
?
and
dare
we
anger
our
God
who
gives
us
the
early
and
the
latter
rain
,
who
crownes
our
land
with
peace
,
and
the
daughter
of
peace
plenty
!
Shall
we
flatter
our selves
,
and
say
that
although
we
do
wickedly
,
this
burthen
shall
not
fall
upon
us
?
let
us
pray
for
them
,
and
amend
our
own
lives
,
and
sin
no
more
least
some
worse
judgment
do
fall
upon
us
;
for
we
shall
else
finde
too
late
that
the
wrath
and
judgment
of
God
is
too
heavie
a
burthen
for
us
to
bear
.
2
The
wrath
and
judgments
of
God
,
they
are
a
burthen
to
God
,
2.
Deo
.
he
professeth
it
.
As
I
live
saith
the
Lord
,
I
delight
not
in
the
death
of
a
sinner
:
he
calleth
upon
his
Israel
,
why
will
yee
perish
O
house
of
Israel
?
When
he
punished
his
people
,
how
heavy
was
the
burthen
of
their
punishment
upon
him
?
He
smarted
under
his
own
rod
;
the
burthens
that
he
put
upon
his
people
wearied
him
.
Why
should
you
be
stricken
any
more
?
Isay
.
1.5
.
The
whole
head
is
sicke
and
the
whole
heart
is
faint
?
From
the
soal
of
the
foot
to
the
head
,
there
is
no
soundnesse
in
it
,
&c.
Truly
God
doth
bear
with
us
in
a
double
sense
;
for
he
doth
forbear
our
punishment
in
expectation
of
our
amendment
,
and
he
doth
suffer
with
us
in
our
sufferings
;
he
is
our
father
and
every
stripe
he
layeth
on
us
smarteth
upon
him
.
O
greive
not
the
Spirit
of
God
by
whom
you
are
sealed
up
to
the
day
of
your
redemption
.
3
The
word
of
God
threatning
sin
is
a
burthen
.
-
1.
To
God
.
-
2.
To
the
Prophet
.
-
3.
To
the
People
.
It
is
a
burthen
to
God
to
threaten
judgment
,
1
Deo
.
he
loves
to
speak
us
faire
,
and
to
speak
and
treat
kindly
with
us
,
to
draw
us
with
the
cords
of
men
,
and
with
the
bands
of
love
,
to
be
as
one
that
taketh
off
the
yoake
;
for
he
knoweth
whereof
we
be
made
,
for
he
made
us
and
not
we
our selves
:
he
will
allure
and
perswade
Japhet
to
dwell
in
the
tents
of
Shem.
If
Adam
do
transgresse
his
one
commandment
given
to
him
in
Paradise
,
he
tarrieth
expecting
when
Adam
will
come
to
him
to
acknowledge
his
fault
,
and
cast
himself
at
his
feet
to
seek
mercy
;
if
Adam
will
not
,
he
will
come
to
him
;
but
it
shall
be
the
cool
of
the
day
first
,
and
he
will
call
him
to
accompt
,
but
yet
so
fatherly
that
he
cannot
execute
the
law
without
preaching
the
Gospel
;
he
cannot
banish
him
the
earthly
Paradise
til
he
have
opened
to
him
an
heavenly
.
He
cannot
threaten
till
he
have
promised
;
he
cannot
punish
till
he
have
pardoned
.
3
This
is
a
burthen
to
the
Prophet
,
and
that
two
wayes
.
2
Prophetae
.
-
1.
In
respect
of
his
fidelity
to
him
that
sendeth
him
.
-
2.
In
respect
of
his
zeal
.
-
3.
In
respect
of
his
charity
and
compassion
to
them
to
whom
he
is
sent
.
1.
In
respect
of
his
fidelity
.
It
is
a
burthen
to
him
to
keep
in
the
word
of
this
Prophecy
,
he
cannot
conceal
it
.
When
Jeremy
found
the
people
incorrigible
,
and
that
the
word
of
God
in
his
Ministery
was
despised
and
made
his
reproach
.
Then
I
said
I
will
not
make
mention
of
him
,
nor
speak
any
more
in
his
name
:
Jer.
20.9
.
but
his
word
was
in
my
heart
as
a
burning
fire
shut
up
in
my
bones
,
and
I
was
weary
with
forbearing
,
and
I
could
not
stay
.
Some
carnall
men
do
confesse
that
it
is
true
that
we
must
preach
the
judgments
of
God
against
sin
,
that
is
our
trade
;
but
let
children
fear
those
bugbears
,
they
know
as
well
as
we
can
tell
them
that
God
is
mercifull
,
and
his
mercy
is
above
all
his
works
.
It
is
true
that
we
must
preach
judgment
against
sin
,
for
we
have
fear
of
the
burthen
of
all
those
sins
of
others
which
we
reprove
not
,
to
fall
upon
our selves
.
If
thou
givest
him
not
warning
,
his
blood
will
I
require
at
thy
hands
.
Therefore
this
word
of
excommunication
,
Ezek.
3
18.
is
our
burthen
and
we
must
not
conceal
it
.
2.
In
respect
of
his
zeal
.
For
the
Prophets
of
the
Lord
and
his
holy
Ministers
,
beholding
the
sins
which
they
do
daily
reprove
to
come
up
so
fast
,
as
though
they
had
never
layd
the
axe
of
Gods
judgment
against
the
root
of
that
corrupt
tree
;
the
zeal
of
Gods
glory
so
stirreth
them
that
they
cannot
hold
●ut
they
must
strike
with
the
sword
of
the
Spirit
,
they
must
lift
up
their
voices
like
trumpets
,
they
must
tell
the
house
of
Jacob
their
sins
.
Jeremy
doth
expresse
this
to
the
life
.
Therefore
I
am
full
of
the
fury
of
the
Lord
,
Jer.
6.11
.
I
am
weary
with
holding
in
,
I
will
pour
it
out
upon
the
children
abroad
,
&c.
Let
not
the
sensuall
and
carnall
man
call
our
threatnings
of
sin
our
own
ravings
,
and
railings
:
and
our
comminations
of
judgment
,
the
intemperate
issue
of
our
own
choler
.
Jeremy
calleth
it
The
fury
of
the
Lord
.
And
so
long
as
we
reprove
justly
,
and
mingle
none
of
our
own
heat
with
the
fire
of
Gods
altar
,
we
shall
kindle
a
fire
in
the
bones
of
the
sinner
which
shall
give
him
no
rest
,
but
his
conscience
shall
say
to
him
as
Nathan
said
to
David
.
Thou
art
the
man
.
3.
In
respect
of
his
compassion
.
Do
not
think
that
it
is
any
joy
to
us
to
reprove
or
to
threaten
,
St.
Paul
is
loth
to
use
the
rod.
Jonah
will
rather
runne
away
from
God
then
he
will
carry
the
newes
to
Niniveh
that
it
must
be
destroyed
.
Many
walk
of
whom
I
have
told
you
often
,
and
now
tell
you
weeping
.
We
shall
find
as
soone
as
we
are
past
this
first
verse
,
that
this
Prophet
did
feel
the
burthen
which
he
did
see
;
and
the
griefe
he
took
for
them
,
turned
his
Harp
into
mourning
,
and
his
Organes
into
the
voyce
of
them
that
weep
;
every
tender
heart
avoydeth
being
a
messenger
of
evil
news
,
but
their
feet
be
beautifull
that
bring
glad
tydings
,
tydings
of
peace
.
3.
The
word
of
threatning
is
a
burthen
to
the
people
to
whom
it
is
sent
.
1.
Judaeis
,
non
Chaldaeis
.
-
1.
To
the
Penitent
.
-
2.
To
the
Impenitent
.
1.
To
the
Penitent
;
it
is
an
heavy
burthen
to
them
to
think
how
they
have
provoked
God
to
anger
,
and
have
drawn
out
his
sword
against
themselves
.
They
that
truly
fear
God
,
when
they
hear
their
sins
threatned
,
do
retire
themselves
into
their
chambers
,
they
weep
and
deplore
their
iniquities
.
Hezekiah
hearing
the
Prophet
threatning
his
life
He
turned
himself
to
the
wall
,
Isa.
38.2
,
3.
he
prayed
to
the
Lord
;
and
Hezekiah
wept
sore
.
Never
think
that
you
hear
the
threatnings
of
God
with
any
profit
till
you
feel
the
burthen
of
them
oppressing
,
and
the
edge
of
them
drawing
bloud
on
you
.
Lachrymae
be
sanguis
animae
.
The
Lyon
roareth
,
and
all
the
beasts
of
the
forrest
do
tremble
:
a
tender
sonne
that
hath
done
a
fault
,
and
heareth
his
father
threatning
to
punish
him
,
findeth
that
threatning
so
great
a
burthen
to
him
,
that
he
can
give
himself
no
rest
till
he
have
recovered
his
fathers
favour
.
2.
The
very
Impenitent
who
have
any
sense
of
the
terrour
of
the
Lord
,
feel
Gods
threatnings
heavie
:
it
will
make
Ahab
that
sold
himself
to
do
wickednesse
,
put
on
sackcloath
,
and
crowne
his
head
with
ashes
and
go
mourning
,
if
he
hear
that
Gods
anger
is
stirred
to
bring
evill
upon
his
house
.
Even
Absolon
an
ungratious
son
is
impatient
of
living
out
of
his
fathers
presence
;
and
he
setteth
Joabs
corn
on
fire
for
neglecting
the
mediation
which
might
bring
him
to
his
fathers
face
.
Esau
will
seek
his
fathers
blessing
with
tears
;
and
what
would
not
Balaam
give
that
he
might
die
the
death
of
the
righteous
?
Surely
God
is
a
consuming
fire
,
and
if
coals
of
this
fire
are
kindled
in
the
bosome
of
the
impenitent
,
and
their
damnation
doth
not
sleep
,
but
is
awake
in
them
,
in
the
accusation
of
their
guilty
consciences
to
begin
their
hell
even
here
on
earth
.
Hab.
1.2
.
O
Lord
,
how
long
shall
I
cry
,
and
thou
wilt
not
hear
;
even
cry
out
unto
thee
of
violence
,
and
thou
wilt
not
save
?
Here
this
Habakkuk
,
this
Wrastler
doth
begin
his
wrastling
:
for
what
is
this
whole
Chapter
but
a
serious
Expostulation
and
complaint
?
wherein
the
Prophet
,
-
1.
Contesteth
with
God
himself
.
vers.
2.3
,
4.
-
2.
He
bringeth
in
God
denoucing
his
own
intended
judgments
against
Judah
and
Jerusalem
.
vers.
5.6
,
7
,
8
,
9
,
10
,
11.
-
3.
He
returneth
again
to
expostulate
with
God
.
vers.
12.13
,
14
,
15
,
16
,
17.
1.
He
contesteth
with
God
.
Wherein
-
1.
He
chalengeth
him
for
not
hearing
his
prayer
.
vers.
2.
-
2.
For
shewing
to
him
the
sins
of
the
people
.
v.
3.4
.
In
the
first
observe
.
-
1.
What
the
Prophet
did
,
-
1.
He
cryed
,
-
2.
He
cryed
long
,
-
3.
He
cryed
to
him
.
-
2.
What
cause
he
had
.
Of
violence
-
3.
What
successe
.
-
1.
Thou
wilt
not
heare
.
-
2.
Thou
wilt
not
save
.
To
give
some
light
to
that
which
followeth
,
let
me
first
admonish
you
that
it
may
well
be
gathered
,
by
the
title
that
is
here
given
to
Habakkuk
the
Prophet
,
that
he
was
sent
by
Almighty
God
to
preach
to
the
Iews
to
reclaim
them
from
their
evil
wayes
,
and
to
still
the
noise
of
their
crying
sinnes
:
and
prevailing
nothing
with
them
,
to
bring
them
to
repentance
,
he
prayeth
and
cryeth
to
Almighty
God
for
his
judgement
upon
this
People
,
to
punish
their
many
sins
:
and
God
not
hearing
him
,
nor
giving
way
to
his
anger
to
correct
them
,
the
Prophet
moved
with
the
zeal
of
Gods
glory
,
wrastleth
with
God
,
and
contendeth
with
him
for
his
rod
upon
them
.
1.
What
the
Prophet
did
.
1.
I
cry
,
he
lifteth
up
his
voice
against
this
People
his
brethren
;
for
it
is
twice
exprest
.
1.
He
cryeth
;
then
he
resumeth
it
,
he
saith
,
he
cryeth
out
;
this
is
a
thing
that
God
doth
use
to
take
special
notice
of
,
expectavi
Justitiam
&
ecce
clamor
.
It
is
said
of
Abel
,
that
being
dead
he
spake
;
Moses
saith
,
it
was
voxsanguinis
,
a
voice
of
blood
,
&
God
said
that
voice
cryed
to
him
out
of
the
earth
for
vengeance
.
The
Cry
of
a
Prophet
one
of
Gods
Secretaries
,
to
whom
he
revealeth
his
will
;
one
of
Gods
Chaplains
,
to
whom
he
committeth
the
Ministry
of
the
Revelation
of
his
will
;
one
of
Gods
Saviours
,
to
whom
he
committeth
the
office
of
saving
his
People
;
the
crying
,
the
vociferation
of
one
of
Gods
Seers
,
who
cries
not
out
of
passion
or
humane
perturbation
,
but
from
a
secret
inspiration
illuminating
him
and
shewing
him
things
to
come
;
One
of
Gods
holy
ones
whom
the
zeale
of
Gods
glory
doth
inflame
with
this
earnestnesse
,
the
grief
of
mans
rebellion
doth
provoke
to
that
loudnesse
.
Such
a
cry
cannot
spend
it self
all
into
aire
and
Sunne
,
and
perish
with
the
noise
it
makes
.
2.
He
was
no
Sonne
of
thunder
to
make
some
suddain
ratling
noise
,
and
then
cease
.
He
cryed
loud
,
he
cryed
long
,
How
long
shall
I
cry
?
if
the
weaknesse
of
his
voice
could
not
penet
rate
the
eare
of
God
vi
by
force
,
here
was
saepe
cadendo
,
by
often
falling
.
So
David
got
an
hoarsenesse
in
throat
with
crying
loud
and
long
to
the
Lord
;
and
our
Saviour
hath
commanded
that
kind
of
importunity
in
Prayer
,
and
the
Prophet
will
give
God
no
rest
till
he
heare
and
answer
;
for
the
Prayer
of
the
just
,
if
it
be
fervent
,
prevaileth
with
God
:
zeale
is
an
holy
fire
,
the
flame
of
it
ascendeth
to
heaven
,
and
penetrateth
all
the
passages
till
it
come
to
God
.
Cold
and
perfunctory
devotions
intermitted
and
given
over
,
do
not
prevaile
with
God
;
they
please
him
best
that
use
most
violence
,
for
the
kingdome
of
heaven
suffereth
violence
.
3.
Vnto
thee
;
he
directeth
his
prayers
aright
;
for
Baals
Priests
may
cry
from
morning
to
night
,
&
may
cut
and
lance
their
flesh
,
and
make
many
signes
of
zeale
and
earnest
importunity
without
successe
,
because
their
God
heareth
not
,
his
eyes
see
not
,
his
ears
hear
not
,
his
hands
handle
not
,
there
is
no
breath
in
his
mouth
to
give
them
answer
.
But
the
cry
of
the
Prophet
went
up
to
God
,
who
beholdeth
ungodlinesse
and
wrong
,
that
he
may
take
the
matter
into
his
own
hand
.
Thus
farre
we
have
seen
what
the
Apostle
did
.
-
1.
He
cried
.
-
2.
He
cryed
loud
.
-
3.
To
God
.
2.
What
cause
had
he
to
cry
.
For
violence
;
this
is
fully
and
largely
exprest
in
the
second
part
of
his
contestation
with
God
,
ver.
3
,
4.
I
therefore
only
observe
here
two
things
.
1.
That
he
complained
not
without
great
provocation
,
for
violence
was
Gods
own
complaint
and
quarrel
against
the
old
world
.
The
earth
is
full
of
violence
,
Gen.
6.13
and
behold
I
will
destroy
them
with
the
earth
.
It
was
Gods
quarrel
against
Edom
,
for
thy
violence
against
thy
brother
Iacob
,
shame
shall
cover
thee
,
Obad.
10.
and
thou
shalt
be
cut
off
for
ever
.
2.
We
consider
where
this
violence
was
;
not
of
Esau
against
Iacob
,
but
of
Iacob
against
Iacob
,
as
Isaiah
describeth
it
:
Every
man
eating
the
flesh
of
his
own
arme
,
Manasseh
Ephraim
,
and
Ephraim
Manasseh
,
Isa.
9.
ult.
and
both
of
them
against
Judah
.
Civil
and
Domestick
warres
in
the
bosome
of
the
Church
,
grievances
and
vexations
one
of
another
:
these
differences
it
is
likely
that
the
Prophets
had
laboured
to
compound
,
and
used
all
meanes
to
settle
Peace
there
,
but
it
appeareth
that
they
prevailed
not
,
therefore
he
complaineth
.
3.
With
what
Successe
.
1.
Thou
wilt
not
hear
;
the
Cry
of
the
Prophet
was
to
awaken
the
Iustice
of
God
,
to
chasten
his
People
for
this
violence
;
for
so
desperate
was
the
disease
of
the
Church
,
that
they
needed
the
sharpest
Physick
to
heal
it
,
even
the
rod
of
God
to
correct
them
.
Yet
God
is
so
slow
to
wrath
,
and
so
long-suffering
,
that
he
would
not
hearken
to
the
voice
of
his
Prophets
as
yet
,
to
pull
his
hand
out
of
his
bosome
,
though
they
said
with
David
,
It
is
time
for
thee
Lord
to
put
to
thine
hand
.
2.
Thou
wilt
not
save
.
1.
Thou
wilt
not
succour
them
that
suffer
violence
against
the
hand
of
their
oppressours
;
as
his
not
hearing
is
to
be
imputed
to
his
mercy
and
patience
,
so
his
not
saving
is
to
be
imputed
either
to
his
wisedome
,
putting
his
children
to
the
trial
of
their
faith
by
afflictions
;
or
to
his
Justice
,
making
one
of
them
who
have
corrupted
their
wayes
a
rod
to
scourge
the
other
,
neither
of
them
being
as
yet
worth
the
saving
,
till
he
had
humbled
them
.
The
text
thus
cleared
,
the
doctrines
which
grow
upon
this
stemme
and
first
branch
of
the
Prophets
contestation
are
these
.
-
1.
That
the
weapons
wherewith
the
holy
servants
of
God
do
fight
against
sinne
are
their
Prayers
to
God
.
-
2.
That
one
necessary
ingredient
in
our
Prayers
is
earnestnesse
and
importunity
.
-
3.
That
the
zeal
of
Gods
glory
,
and
the
love
of
Peace
,
cannot
dispense
with
tumule
and
combustion
in
the
Church
of
God
.
-
4.
That
God
sometimes
suspendeth
the
desired
successe
of
the
earnest
Prayers
of
his
most
faithful
servants
,
when
they
do
pray
according
to
his
will
,
and
doth
not
heare
them
by
and
by
.
Of
the
first
of
these
first
.
1.
Doctr.
The
weapons
wherewith
the
holy
servants
of
God
do
fight
against
sin
,
is
their
Prayers
.
I
find
that
this
People
,
to
whom
God
had
sent
his
Prophets
rising
early
and
sending
them
,
were
grown
incorrigible
:
and
therefore
even
the
Prophets
that
loved
them
,
and
wished
them
well
,
having
no
other
way
to
reform
them
,
were
now
put
to
it
to
pray
against
their
violence
to
God
.
They
that
had
wont
to
stand
in
the
gap
,
to
turn
away
ingruent
judgements
,
do
take
such
offence
at
their
ungodlinesse
,
that
they
are
put
to
it
to
pray
to
God
against
them
.
Thus
Ioseph
carried
the
evil
report
of
his
brethren
to
his
father
,
and
made
them
to
be
shent
,
wherein
he
did
a
brotherly
office
to
seek
their
Reformation
.
The
spleen
of
Habakkuk
is
not
against
the
Persons
of
his
brethren
,
they
are
not
so
much
as
named
here
:
he
cryeth
out
of
violence
.
And
so
Saint
Paul
saith
.
The
wrath
of
God
is
revealed
from
heaven
against
all
unrighteousnesse
and
ungodlinesse
of
men
.
David
did
thus
in
a
case
of
violence
.
Psal.
109.3
,
4.
They
compassed
me
about
with
words
of
hatred
,
and
fought
against
me
without
cause
.
For
my
love
they
are
mine
adversaries
,
but
I
give
my selfe
unto
Prayer
:
Ego
oro
.
Quaere
.
How
doth
it
stand
with
the
rules
of
charity
to
complain
to
God
of
our
brethren
,
and
to
stirre
up
his
indignation
against
them
?
Sol.
I
confesse
that
this
asketh
an
especial
tendernesse
in
the
servants
of
God
;
for
to
begin
here
without
using
other
means
to
reclaim
our
offending
brother
,
may
shake
the
walles
of
our
charity
,
and
may
accuse
us
of
want
of
love
;
therefore
all
those
ways
of
charity
must
be
first
tried
,
as
to
admonish
privately
;
or
not
speeding
so
,
joyn
another
with
thy self
in
the
private
chiding
of
his
sinne
;
after
failing
,
to
communicate
the
matter
to
the
Church
.
If
all
these
supports
which
we
do
owe
to
our
brother
will
not
keep
him
up
,
then
let
him
be
as
an
heathen
,
and
then
is
Davids
Prayer
in
season
.
Let
the
heathen
know
that
they
are
but
men
.
But
in
my
text
here
was
the
body
of
the
Church
diseased
;
the
members
&
parts
of
the
body
in
armes
one
against
another
,
only
some
few
of
Gods
holy
servants
lived
with
grief
in
their
righteous
souls
,
to
behold
the
ungodly
conversation
of
men
nefariously
wicked
and
carelesse
of
religion
;
therfore
what
other
way
was
left
them
,
but
that
of
David
?
I
will
yet
pray
against
their
wickednesse
;
take
away
their
ungodlinesse
and
thou
shalt
find
none
.
The
Prophets
and
Seers
of
former
times
,
have
had
speciall
Revelations
of
the
Will
of
God
,
concerning
the
ungodly
of
the
earth
,
whereby
they
might
as
boldly
use
imprecation
as
deprecation
or
supplication
.
We
that
come
short
of
their
measure
of
the
spirit
:
must
not
dare
to
go
to
the
farthest
extent
of
their
liberty
in
Prayer
,
to
pray
against
our
brethren
;
only
thus
farre
we
may
with
Habakkuk
,
cry
out
unto
God
and
make
our
moan
to
him
for
violence
.
1.
Committing
our
cause
,
and
the
care
of
our
safety
unto
him
,
as
to
a
faithful
Creator
,
and
so
the
care
and
safety
of
our
brethren
.
2.
Desiring
God
to
bring
to
an
end
the
wickednesse
of
the
ungodly
,
and
to
finish
their
sins
.
This
serveth
,
1
To
settle
faith
in
God
,
and
to
seeke
our
repose
only
in
him
in
all
crosse
opposals
,
because
he
is
the
sunne
and
shield
,
and
there
is
no
rest
but
in
him
;
he
only
over-ruleth
all
,
and
evacuateth
the
counsels
,
and
frustrateth
the
works
of
wicked
men
.
He
only
shall
bring
it
to
passe
.
2.
This
serveth
to
reprove
the
means
that
are
in
use
amongst
us
to
reforme
sinne
as
we
pretend
,
but
they
are
unlawful
and
ungodly
.
-
1.
By
publick
blazing
and
detecting
of
offenders
,
to
put
them
to
open
shame
in
the
world
;
for
the
losse
of
a
good
name
doth
more
often
harden
a
sinner
,
and
cause
impenitency
then
reclaim
him
:
for
what
hath
he
to
boast
that
hath
lost
the
good
opinion
of
men
?
love
covereth
a
multitude
of
sinnes
,
and
therefore
that
is
an
evil
tongue
that
is
the
trumpet
of
anothers
shame
.
It
is
charity
to
make
the
best
of
every
thing
.
-
2.
The
same
offence
is
committed
in
private
whispers
and
secret
detractions
,
and
the
fault
is
aggravated
by
concealing
our selves
,
as
unwilling
to
justifie
our
accusations
.
-
3.
By
cursing
and
bitter
calling
upon
God
for
his
vengeance
on
them
that
offend
,
if
the
offence
touch
us
,
or
our
friends
;
for
God
knoweth
without
us
who
to
manage
his
judgments
,
and
cursing
it
,
returneth
and
smarteth
at
home
.
For
the
Apostle
saith
it
twice
.
Blesse
,
Curse
not
.
-
4.
By
publike
playes
and
interludes
,
to
represent
the
vices
of
the
time
,
which
though
it
were
the
practice
of
the
heathen
,
which
knew
not
God
but
afarre
off
,
yet
in
Christian-states
it
is
no
way
tolerable
nor
justifyable
;
to
act
the
parts
of
evil
doers
,
since
the
Apostle
saith
it
is
a
shame
to
name
them
,
much
more
to
act
and
personate
them
.
-
5.
By
private
conceived
libels
,
after
divulged
by
secret
passage
from
pocket
to
pocket
,
from
one
bosome
to
another
,
for
which
the
devisers
thereof
have
no
warrant
,
and
to
which
they
have
no
calling
.
-
6.
By
Satyres
and
Poeticall
declamations
;
for
who
hath
sent
these
into
the
world
,
to
convince
the
world
?
is
it
not
to
put
the
spirit
of
God
out
of
office
,
who
is
sent
to
convince
the
world
of
sinne
?
And
who
but
the
Lords
Prophets
have
warrant
to
lift
up
their
voyces
like
Trumpets
,
to
tell
the
house
of
Jacob
their
sinnes
?
Every
Emperique
man
may
not
professe
and
practice
Physick
.
There
is
a
Colledge
of
soule-Physicians
,
who
have
a
calling
to
this
purpose
,
and
are
sent
to
heale
the
soars
of
the
People
,
-
1.
By
their
diligent
preaching
of
the
World
of
God
to
them
.
-
2.
By
drawing
against
them
,
and
exercising
upon
them
the
sword
of
Ecclesiastical
discipline
.
-
3.
By
continual
prayer
unto
God
to
give
end
to
their
sinnes
,
whereby
they
do
trespasse
God
and
good
men
.
3.
This
serveth
to
discourage
men
from
doing
evil
;
for
fear
of
offending
the
Prophets
and
Ministers
of
the
Lord
,
whose
righteous
souls
cannot
but
be
vexed
to
see
their
good
seed
cast
away
upon
barren
,
stony
or
thorny
ground
.
For
howsoever
basely
and
unworthily
we
be
deemed
,
if
the
incorrigible
iniquity
of
men
do
put
us
to
it
to
move
.
Almighty
God
,
by
our
earnest
prayers
against
them
they
shall
find
that
as
Iob
can
do
his
friends
good
by
his
intercession
,
because
he
is
a
Prophet
,
so
the
Lords
Ministers
may
awake
judgement
against
such
as
go
on
still
in
their
wickednesse
,
and
will
not
be
reformed
.
2.
Doctr.
Our
Prayers
must
be
importunate
.
The
Prophet
cried
,
yea
he
cried
out
to
the
Lord
.
This
importunity
is
exprest
two
ways
.
-
1.
In
the
ardency
and
zeale
of
his
Prayer
,
it
was
not
oratio
a
Prayer
,
but
vociferatio
a
crying
.
-
2.
In
the
continuance
of
time
.
How
long
.
Thus
must
we
pray
with
fervour
of
spirit
;
our
tongue
is
the
piece
of
Ordnance
,
our
Prayer
is
the
shot
,
the
zeale
of
our
heart
is
the
powder
that
dischargeth
it
;
and
according
to
the
strength
of
the
charge
,
such
is
the
flight
of
the
shot
.
Niniveh
cryeth
mightily
to
God
.
Christ
our
Saviour
cryed
earnestly
to
his
father
,
Jou
.
3.8
.
yea
with
strong
crying
and
tears
.
Salomon
spred
his
armes
abroad
;
the
Publicane
beat
his
breast
;
Christ
fell
on
the
ground
;
David
said
,
My
sighing
is
not
hid
from
thee
.
Psal.
38.9
The
Israelites
weeping
is
thus
described
,
They
drew
water
and
poured
it
out
before
the
Lord
.
The
Holy
Ghost
doth
not
furnish
us
so
much
with
words
and
phrases
in
Prayer
,
as
with
sighs
and
grones
which
cannot
be
exprost
.
Paul
prayed
three
times
against
Sathans
Angel
.
Abraham
moved
God
six
times
for
Sodome
.
Nehemiah
had
so
spent
himselfe
in
watching
and
prayer
for
his
People
,
that
the
King
observed
his
countenance
changed
.
Beloved
,
it
is
not
Prayers
by
number
&
tale
,
as
in
the
Romish
Church
:
nor
Prayers
by
rote
,
or
by
the
ear
perfunctoriously
vented
in
the
Church
,
and
for
custome
said
over
at
home
.
It
is
not
much
babling
and
multiplicitie
of
Petitions
,
or
vain
repetitions
that
will
send
up
our
Prayers
to
heaven
.
Though
you
stretch
out
your
hands
,
I
will
hide
mine
eyes
from
you
;
Isay
1.
and
though
you
make
many
Prayers
I
will
not
heare
you
.
The
Pharisees
wanted
powder
to
their
shot
,
for
they
prayed
in
their
Synagogues
,
and
in
the
corners
of
the
streets
,
but
as
God
saith
,
Quis
requisivit
ista
,
Who
required
these
things
?
The
soule
that
actuateth
and
animateth
Prayer
,
is
fervor
spiritus
:
the
holy
zeal
of
him
that
prayeth
.
2.
Duration
of
time
is
another
testimony
of
zealous
importunity
,
when
our
prayer
is
not
a
passion
,
but
a
deliberate
and
constant
earnestnesse
,
holding
out
as
the
Apostle
saith
,
Pray
continually
;
not
as
the
Euchites
,
to
do
nothing
else
:
but
to
entertain
all
occasions
to
conferre
with
God
,
and
to
prostrate
our
suites
before
him
.
Christ
spent
a
whole
night
together
often
in
prayer
;
Dan.
10.
David
day
and
night
.
Daniel
21
,
dayes
together
during
the
time
that
he
ate
no
pleasant
bread
,
and
was
in
heavinesse
.
Jonah
three
dayes
and
three
nights
in
the
belly
of
the
Whale
,
made
it
his
Oratory
and
Chappel
from
whence
he
prayed
to
the
Lord
.
If
our
soare
runne
,
so
long
we
can
pray
whilest
we
smart
;
or
if
our
necessities
do
presse
us
to
importunity
,
we
can
hold
out
long
for
our selves
.
But
in
my
Text
the
cause
is
Gods
;
zeal
and
Gods
glory
cannot
contain
it self
in
the
cause
of
God
;
3.
Doctr.
the
Lords
people
do
break
his
Law
and
will
not
be
reformed
;
the
Prophet
of
the
Lord
cannot
stand
and
look
on
as
in
the
next
verse
he
doth
,
and
see
the
glory
of
God
thus
suffer
,
but
he
must
awake
in
the
cause
of
God
to
bring
him
to
correction
.
So
David
.
Rise
Lord
,
and
let
thine
enemies
be
scattered
,
let
them
that
hate
thee
flie
before
thee
.
And
thus
for
Gods
glory
sake
we
may
with
reservation
of
those
that
do
belong
to
the
election
of
grace
,
pray
to
God
earnestly
for
the
confusion
of
all
Sions
enemies
,
and
of
all
that
would
faine
see
Jerusalem
the
true
Church
of
God
in
the
dust
.
Shall
our
servencie
and
heat
be
only
for
our selves
?
if
it
be
the
grant
of
our
requests
doth
quench
it
,
and
putteth
us
to
silence
:
but
if
the
glory
of
God
be
that
we
seek
and
aime
at
,
the
more
God
heareth
our
prayers
,
and
granteth
our
requests
the
more
he
enflameth
our
zeal
,
and
even
as
it
were
transformes
us
into
prayer
.
and
what
better
motive
can
we
give
of
Christs
so
frequent
so
durant
prayers
then
this
:
I
know
that
thou
hearest
mee
alwayes
.
Now
because
long
and
frequent
prayers
are
a
wearynesse
to
the
flesh
,
the
flesh
is
no
good
friend
to
this
exercise
;
and
we
do
find
our selves
in
no
exercise
of
Religion
more
tempted
then
in
this
;
for
this
cause
watching
,
and
fasting
are
so
often
joyned
with
prayer
,
as
the
best
means
to
disable
the
rebell
flesh
from
resisting
.
Doctr.
God
sometimes
suspendeth
the
successe
of
the
prayers
of
his
servants
.
There
is
a
case
wherein
God
will
not
hear
at
all
,
though
Moses
,
Samuel
,
Noah
,
Daniel
,
Job
do
pray
to
him
.
In
some
cases
God
will
hear
,
but
not
yet
;
for
he
that
keepeth
the
times
and
seasons
in
his
own
power
,
knoweth
best
when
it
is
fittest
for
him
to
hear
.
And
that
was
the
case
of
this
prayer
.
God
did
1.
give
them
yet
more
time
to
repent
and
seek
his
face
that
he
might
preserve
them
,
and
sent
his
Prophets
to
them
to
reclaime
them
.
2.
He
did
expect
if
not
the
conversion
of
them
by
fair
means
,
then
that
after
the
full
taste
of
the
fruits
of
his
patience
,
they
might
by
the
rod
be
brought
to
him
,
when
he
should
change
his
righthand
.
Mutatio
dexterae
.
3.
Or
he
did
expect
the
filling
up
of
the
measure
of
their
sins
,
that
they
might
have
no
plea
to
excuse
their
ungraciousnesse
.
4.
He
forbore
to
stirre
up
the
Prophet
so
much
the
more
to
this
importunity
,
that
it
might
be
seen
that
not
only
their
sins
,
but
the
Prophets
prayers
had
awaked
vengeance
.
5.
To
declare
how
acceptable
a
sacrifice
prayer
is
,
he
will
delay
us
that
we
may
pray
,
for
with
such
sacrifices
God
is
pleased
;
but
if
we
withdraw
our selves
,
Gods
soul
will
have
no
pleasure
in
us
.
Let
no
man
think
the
worse
of
this
holy
service
of
God
,
because
he
presently
feeleth
not
the
successe
thereof
:
but
as
the
woman
of
Canaan
would
not
be
put
off
by
the
Disciples
or
by
Christ
himself
;
Math.
15.22
.
so
that
both
her
request
was
granted
,
and
her
faith
commended
.
If
we
remember
our
Saviours
limitation
,
all
will
be
well
.
Eather
if
thou
wilt
;
let
us
set
those
bounds
to
our
prayers
?
-
1.
What
thou
wilt
:
-
2.
In
what
measure
:
-
3.
When
thou
wilt
:
-
4.
In
what
manner
,
sicut
tu
vis
;
As
thou
wilt
.
Vers.
3.
Why
dost
thou
shew
me
iniquity
,
and
cause
mee
to
behold
grievance
?
for
spoiling
,
and
violence
are
before
me
:
and
there
are
that
raise
up
strife
and
contention
.
4.
Therefore
the
Law
is
slacked
,
and
judgement
doth
never
go
forth
,
for
the
wicked
doth
compasse
about
the
righteous
:
therefore
wrong
judgment
proceedeth
.
2.
HE
contesteth
with
God
for
shewing
to
him
the
sins
of
the
people
.
vers.
3
,
4.
For
the
opening
of
that
Text
Why
dost
thou
shew
me
iniquity
?
]
1.
That
it
is
not
his
own
curious
search
to
look
into
his
brethren
;
I
do
not
say
so
scrutinously
as
the
Hypocrite
in
the
Gospel
,
who
with
a
beam
in
his
own
eye
could
yet
discerne
a
moat
in
his
brothers
eye
:
no
not
to
behold
their
grosse
iniquity
.
He
did
not
look
upon
his
brethren
like
an
informer
to
see
what
fault
he
could
finde
in
them
to
complain
of
:
he
had
something
else
to
do
;
he
saith
that
God
shewed
him
the
iniquity
of
his
brethren
.
So
he
freeth
himself
of
suspicion
of
malice
and
evil
affection
to
his
brethren
.
For
there
may
bee
malice
in
looking
into
the
vices
of
brethren
,
though
it
pretend
desire
of
Reformation
.
2.
This
cleareth
the
Prophet
that
he
is
not
as
one
of
them
,
no
partner
with
them
in
their
iniquity
,
seeing
they
that
live
in
the
society
of
evil
practise
,
and
do
not
communicate
with
the
evil
in
evil
,
cannot
behold
the
evil
,
the
object
is
too
near
them
or
gone
out
of
sight
.
3.
It
sheweth
that
God
doth
not
only
himself
take
notice
of
the
evils
that
men
do
,
but
he
acquainteth
his
Prophets
and
Ministers
therewith
,
which
he
doth
to
that
end
that
he
may
prove
their
fidelity
to
him
,
whether
they
will
discharge
their
duty
to
him
,
and
their
people
to
whom
they
are
sent
,
in
telling
the
house
of
Jacob
their
sins
,
and
in
labouring
to
bring
them
to
the
knowledge
thereof
that
they
may
repent
.
It
followeth
!
Thou
dost
cause
me
to
behold
grievance
.
Psal
51.8
.
Wherein
he
resurmeth
what
he
hath
spoken
before
,
and
rhethorically
amplifieth
it
:
for
it
is
one
thing
to
shew
,
another
to
cause
him
to
behold
.
This
is
an
effectuall
demonstration
,
as
the
Prophet
David
doth
pray
,
Make
me
to
hear
joy
and
gladnesse
.
God
hath
sent
his
Gospel
which
is
the
voyce
of
joy
in
the
tabernacles
of
the
righteous
all
the
world
over
;
have
they
not
heard
?
Their
sound
is
gone
out
into
all
the
world
,
and
their
word
to
the
ends
of
the
earth
.
But
that
is
not
enough
,
except
God
do
cause
us
to
hear
the
same
.
We
preach
this
Gospel
of
peace
,
and
we
shew
unto
men
their
righteousnesse
,
that
is
Viam
Iustitiae
,
how
they
may
be
justified
in
the
sight
of
God
:
We
declare
unto
men
their
sins
,
and
shew
them
how
the
Law
of
God
is
broken
;
but
if
God
do
not
cause
our
hearts
to
behold
this
,
if
God
do
not
turne
their
eyes
into
themselves
,
and
into
their
own
wayes
to
see
them
▪
we
spend
our
strength
in
vaine
;
the
scorner
goeth
away
from
Church
,
and
wipeth
his
mouth
as
the
harlot
in
the
Proverbs
,
and
saith
,
this
is
nothing
to
me
,
because
God
doth
not
make
his
heart
smite
him
for
it
.
God
doth
not
cause
him
to
behold
:
God
doth
not
open
our
eyes
to
see
our
sins
for
our selves
only
that
we
may
declare
them
,
but
for
you
that
we
may
give
you
warning
of
the
anger
to
come
.
And
what
did
God
shew
him
?
-
1.
Iniquity
,
that
is
the
unjust
dealing
of
the
people
one
with
another
,
as
it
after
followeth
.
-
2.
Greivance
,
either
the
Greivance
which
that
unrighteousnesse
doth
bring
upon
their
brethren
,
or
the
greivance
wherewith
the
righteous
soul
of
the
Prophet
is
vexed
day
by
day
,
in
seeing
and
hearing
the
evil
conversation
of
them
to
whom
he
is
sent
.
For
spoiling
and
violence
are
before
me
.
1.
Here
is
Spoyling
,
that
is
robbing
one
another
,
invading
one
anothers
goods
and
lands
,
and
that
done
in
the
common-wealth
of
the
Jewes
:
where
God
himself
was
so
carefull
to
establish
the
right
of
propriety
in
several
,
that
he
divided
the
land
himself
,
to
every
Tribe
their
part
,
and
by
a
judicial
Law
set
every
man
his
bounds
,
&
taught
every
man
to
be
content
with
his
own
.
The
common-wealth
cannot
long
last
in
prosperity
where
this
spoiling
is
in
practise
,
whether
it
be
by
corruption
of
the
Magistrate
stopping
the
course
of
justice
,
or
by
the
covetousnesse
of
the
private
man
taking
advantages
to
make
his
brother
a
prey
.
This
is
commonly
the
worme
of
peace
;
for
when
externall
warres
do
cease
,
then
internall
digladiations
do
commonly
succeed
;
then
wit
and
policie
and
power
do
put
themselves
to
it
to
see
what
they
can
get
;
and
this
is
a
sin
which
God
taketh
notice
of
,
and
which
he
declareth
to
his
Prophets
that
they
may
reprove
it
.
2.
Here
is
Violence
also
added
;
for
where
by
fraud
,
and
circumvention
,
and
secret
conveyance
the
spoiling
cannot
be
wrought
,
there
like
the
Priests
servant
that
came
for
flesh
for
the
Priest
,
they
will
take
by
strong
hand
and
by
violence
that
which
they
would
have
.
This
is
commonly
the
war
between
the
superiour
and
inferiour
,
between
the
strong
and
the
weak
;
for
the
weakest
here
go
to
the
wall
.
These
be
signes
of
a
drooping
and
decaying
common-wealth
,
when
cruelty
and
violence
is
its
own
carver
,
and
the
poor
have
their
faces
ground
between
the
tearing
milstones
of
oppression
:
when
the
poor
flock
pines
and
starves
with
hunger
.
When
,
Alienas
oves
custos
bis
mulget
in
hora.
For
they
be
called
filii
alieni
,
strange
children
that
do
oppresse
their
brethren
.
When
things
are
not
carried
by
the
Law
of
Justice
,
but
by
the
power
of
violence
.
And
the
common-wealth
of
the
Jewes
were
even
sick
to
the
death
of
this
disease
,
at
this
time
when
Habakkuk
prophecied
;
for
shortly
after
followed
their
deportation
,
and
the
destruction
of
Jerusalem
,
and
desolation
of
the
Temple
.
Let
all
the
Kingdomes
of
the
world
take
warning
by
this
fearfull
example
,
and
let
not
private
persons
transgressing
in
this
kinde
,
forget
what
the
Lord
did
to
this
people
.
3.
The
Prophet
addeth
Before
me
:
wherein
he
declareth
a
double
boldnesse
of
these
sinners
.
1.
That
they
professed
their
opposition
,
and
cared
not
who
saw
it
;
for
the
holy
men
of
God
search
not
so
deep
into
the
manners
of
men
to
seek
out
their
faults
;
neither
do
they
professe
themselves
students
in
the
affaires
of
the
common-wealth
as
to
observe
how
things
are
carried
;
but
if
God
declare
it
to
them
,
and
cause
them
to
behold
it
,
and
if
the
workers
of
this
wickednesse
be
so
bold
and
open
that
they
care
not
who
see
it
,
this
doth
prove
the
sinne
deeply
rooted
and
high-grown
in
amongst
them
.
2.
It
proves
their
boldnesse
in
sinning
,
that
they
durst
commit
those
crying
sins
before
the
Prophet
the
messenger
of
God
sent
of
purpose
to
reprove
them
,
and
coming
from
Almighty
God
to
disswade
them
from
it
.
Sinne
at
first
is
bashfull
and
modest
,
and
doth
fear
the
sight
of
any
good
man
.
Seneca
the
learned
Preacher
thought
it
a
good
thing
to
keep
in
unruly
desires
,
and
any
intemperancy
in
young
men
.
Prodest
sine
dubio
custodem
sibi
imposuisse
&
habere
quem
respicias
:
And
to
live
Tanquam
sub
alicujus
boni
viri
semper
praesentis
oculis
.
But
when
men
grow
to
that
height
of
sinning
,
that
they
dare
commit
their
iniquities
in
the
sight
of
God
,
and
men
;
in
the
sight
of
the
Minister
that
carrieth
the
sword
of
Gods
Spirit
,
the
word
of
God
to
reprove
it
and
threaten
it
,
or
in
the
sight
of
the
Magistrate
that
carrieth
the
sword
of
God
to
punish
it
,
then
to
use
the
Apostles
word
,
Sin
is
out
of
measure
sinfull
.
Such
are
they
that
swear
and
blaspheme
the
name
of
God
,
that
talk
scurrilously
and
leudly
,
that
deprave
their
brethren
maliciously
,
that
drink
drunk
even
before
us
the
Ministers
of
Gods
word
,
as
if
God
had
sent
us
to
bid
them
sin
on
,
and
as
if
we
had
no
commission
to
find
fault
out
of
the
Pulpit
.
They
save
their
own
stakes
by
confining
us
to
the
Pulpit
,
and
shutting
up
our
power
there
;
for
there
they
know
we
may
not
tax
personally
,
and
they
think
themselvs
free
enough
if
we
smite
at
sin
only
in
generall
terms
;
for
such
reproofes
have
no
edge
but
what
parricular
application
doth
give
them
,
and
therein
they
are
wise
enough
to
favour
themselves
.
It
is
not
nothing
that
the
Prophet
doth
say
that
this
spoyling
and
violence
was
done
before
him
;
for
his
words
of
reproof
will
prove
them
guilty
of
wilfull
transgression
and
contempt
of
the
divine
Majesty
,
as
it
presently
followeth
.
And
he
will
be
both
a
fearfull
imprecator
against
them
as
he
proveth
in
this
Chapter
,
to
call
down
Gods
judgments
upon
them
;
and
he
will
be
a
full
witnesse
to
testifie
against
them
before
God
.
And
there
are
that
raise
up
strife
and
contention
.
This
is
a
further
complaint
of
the
Prophet
against
this
people
that
they
are
so
farre
from
peace
,
that
they
do
pick
quarrels
one
with
another
,
and
make
matter
of
strife
and
contention
.
This
is
contrarie
to
the
Apostles
precept
.
If
it
be
possible
,
as
much
as
in
you
is
,
Rom.
12.
have
peace
with
all
men
.
There
be
some
of
that
froward
nature
,
and
wrangling
disposition
that
cannot
contain
themselves
within
the
bounds
of
peace
,
but
they
must
be
ever
searching
where
they
may
finde
fault
,
thinking
it
best
fishing
in
troubled
waters
.
You
see
that
God
taketh
notice
of
such
unquiet
persons
,
and
detecteth
them
to
his
Prophets
that
they
may
chide
them
for
it
as
the
Apostle
saith
,
Now
I
beseech
you
brethren
marke
them
which
cause
divisions
and
offences
.
You
see
God
marketh
them
,
Rom.
16.17
.
for
it
is
one
of
the
six
things
which
God
abhorres
,
him
that
soweth
discord
among
brethren
.
Pro.
6.19
.
There
is
great
cause
why
God
should
abhorre
such
as
stirre
up
strife
.
1.
Because
God
is
called
the
God
of
peace
,
and
his
Gospel
is
called
the
Gospel
of
peace
,
and
his
naturall
Sonne
became
Pax
nostra
,
our
peace
;
and
his
adopted
Sonnes
be
children
of
peace
.
Therefore
those
sonnes
of
thunder
,
those
boystrous
and
tumultuous
natures
must
needs
be
abominable
to
him
whose
wayes
be
viae
pacis
,
the
wayes
of
peace
;
for
contraries
do
expell
one
the
other
.
Contention
doth
derive
it self
from
two
very
offensive
corruptions
in
men
which
are
abominable
to
God
,
as
Solomon
sheweth
.
1.
Only
by
pride
commeth
contention
;
Pro.
13.12
and
indeed
they
that
think
themselves
wiser
then
their
brethren
,
and
overween
the
graces
of
God
in
themselves
,
and
think
themselves
worthy
to
sit
at
the
helme
and
to
direct
all
,
if
they
cannot
have
their
own
wils
in
every
thing
,
then
they
quarrell
,
and
contend
with
all
that
oppose
them
.
The
proud
man
God
resisteth
,
for
he
encrocheth
upon
his
soveraingty
;
therefore
David
sayeth
that
God
abhorreth
him
.
2.
Hatred
stirreth
up
strife
;
Prov.
10.12
.
that
is
another
corruption
in
man
which
God
cannot
dispense
with
,
because
he
is
charity
;
and
only
he
which
dwelleth
in
charity
,
dwelleth
in
God
,
and
God
in
him
.
There
be
many
distastes
and
dislikes
that
do
grow
even
amongst
friends
,
because
we
either
want
the
wisedom
to
know
,
or
the
patience
to
consider
when
time
is
,
that
there
can
be
no
peace
between
us
except
we
can
bear
with
one
another
,
and
forgive
one
another
some
infirmities
,
which
the
Apostle
calleth
bearing
one
anothers
burthens
.
It
is
not
that
sinne
of
infirmity
in
our
nature
that
is
here
complained
of
,
but
when
men
be
so
perverse
and
unquiet
that
they
will
stirre
up
strife
and
contention
;
as
David
complaineth
,
They
stirre
up
strife
all
the
day
long
.
And
when
there
is
not
only
contention
,
as
in
those
that
secretly
work
one
against
another
,
but
there
is
Jurgium
a
chiding
and
scolding
too
;
and
that
they
go
so
farre
in
it
,
that
when
the
Prophet
speaketh
to
them
of
peace
,
they
prepare
themselves
to
battail
;
this
is
hostility
to
peace
.
Here
all
those
that
disquiet
the
peace
of
their
brethren
,
by
secret
whispers
and
by
open
detractions
;
and
all
those
that
molest
one
another
in
needlesse
suits
of
law
,
all
talebearers
that
carry
fire
about
them
to
enflame
a
brother
against
a
brother
,
do
see
who
takes
notice
of
them
;
even
God
himself
;
and
they
make
the
Prophets
and
Ministers
of
God
like
Joseph
to
carry
their
evil
report
to
their
father
:
and
to
complain
of
them
as
enemies
unto
peace
;
All
those
that
when
a
contention
is
layd
asleep
,
do
awak
it
with
new
suggestions
,
and
stirre
it
up
a
fresh
,
and
put
fewel●o
it
to
inflame
it
;
all
which
proceeds
from
an
evil
root
of
bitternesse
in
us
,
and
witnesseth
against
us
that
surely
the
fear
of
God
and
the
love
of
brethren
is
not
in
that
place
.
The
Apostle
telleth
us
,
That
if
we
be
led
by
the
Spirit
of
God
,
we
are
the
sonnes
of
God
.
But
it
is
clear
that
contention
and
strife
and
debate
are
fruits
of
the
flesh
,
and
declare
us
to
be
carnall
;
and
flesh
and
bloud
cannot
inherite
the
Kingdom
of
heaven
.
Those
contentions
do
make
us
unfit
for
the
service
of
God
,
and
to
performe
all
Christian
offices
to
one
another
;
and
God
seeing
it
for
the
good
of
his
people
,
he
detecteth
it
to
his
Prophets
of
purpose
,
that
they
may
seek
Reformation
thereof
.
But
these
did
strive
even
with
the
Prophets
.
How
farre
this
unquietnesse
did
stretch
in
this
people
,
the
next
words
declare
;
Therefore
the
Law
is
slacked
.
By
the
Law
here
he
meaneth
the
Law
of
God
that
labefactata
est
,
is
weakned
;
or
as
others
read
it
,
lacerata
est
,
is
torne
in
pieces
;
others
,
dissolvitur
,
is
dissolved
,
that
is
the
Law
of
peace
and
charity
;
for
the
whole
summe
of
the
Law
is
love
;
that
is
broken
,
and
no
man
maketh
conscience
thereof
,
or
careth
to
be
rued
by
it
:
here
observe
1.
This
goeth
near
the
heart
of
Gods
Prophet
,
when
he
se●th
that
God
is
no
more
set
by
,
and
his
Law
no
better
regarded
;
so
doth
the
Prophet
complain
,
I
beheld
the
transgrtssours
,
Ps.
119.158
and
was
grieved
because
they
kept
not
thy
word
;
this
complaint
then
was
no
humane
perturbation
,
but
a
sad
compaint
for
the
injury
done
to
Almighty
God
in
his
Law
.
And
herein
we
shew
our
zeal
of
Gods
glory
when
we
are
moved
and
troubled
at
the
contempt
of
his
Law
;
for
commonly
we
are
full
of
hear
and
provocation
in
personall
injuries
when
our selves
are
touched
:
but
we
are
too
cold
in
the
quarrell
of
God
.
The
holy
Psalmist
cryes
out
,
Away
from
me
all
ye
that
work
iniquitiy
,
for
I
will
keep
the
Commandments
of
my
God
.
This
is
to
be
angry
without
sin
,
when
we
are
provoked
against
them
that
violate
the
holy
Law
of
God
.
2.
Note
how
licentiousnesse
was
overgrown
in
this
people
,
and
to
what
an
height
there
sin
was
come
up
;
when
the
Law
of
God
which
was
by
God
given
to
them
,
deposited
with
them
,
given
with
such
a
charge
of
keeping
it
,
with
such
terrible
threatnings
of
all
declining
from
it
,
given
with
such
promises
annexed
to
the
keeping
of
it
,
was
now
neglected
;
the
lanthorn
and
light
to
their
feet
put
out
of
purpose
because
they
love
darknesse
more
then
light
.
These
two
things
mutuo
se
generant
,
do
mutually
beget
each
other
.
For
from
the
contempt
of
the
Law
of
God
doth
arise
licentiousnesse
and
custome
of
sinning
,
and
from
that
licentiousnesse
doth
grow
a
further
contempt
of
the
Law
.
When
men
live
out
of
the
aw
of
Gods
Commandments
,
and
will
not
be
kept
within
the
bounds
and
limits
which
the
Law
of
God
●oth
set
them
,
there
can
be
no
hope
of
their
conversion
,
their
estate
is
desperate
the
Prophet
must
repaire
to
God
,
this
is
Dignus
vindice
nodus
.
It
is
time
for
thee
Lord
to
put
to
thine
hand
,
for
they
have
destroyed
thy
Lawes
.
Judgment
doth
never
go
forth
.
]
1.
Some
understand
this
of
the
impurity
of
those
wicked
men
,
that
God
doth
see
their
violence
,
and
how
his
Law
is
broken
,
and
yet
he
keepeth
in
his
judgment
,
and
doth
not
punish
the
transgressours
,
which
maketh
them
to
sin
boldly
;
for
because
sentence
is
not
speedily
executed
against
the
wicked
,
the
heart
of
the
children
of
men
is
wholly
set
in
them
to
do
evil
.
In
which
sense
the
Prophet
doth
chaleng
God
of
remissnesse
in
execution
of
his
judgment
,
and
quickneth
him
by
this
complaint
.
2.
Others
do
understand
these
words
of
the
corruption
of
all
judicial
authority
amongst
them
;
for
where
the
Law
God
of
faileth
,
and
is
not
regarded
,
there
can
be
no
seat
of
Justice
;
no
man
can
expect
that
judgment
should
come
from
thence
:
expectavi
judicium
&
excce
clamor
,
there
is
the
stool
of
wickednesse
.
And
that
sense
doth
best
agree
with
this
place
and
the
coherence
of
the
Text
:
For
where
Religion
is
despised
,
the
courts
of
Justice
must
needs
be
corrupt
.
Justice
is
either
turned
into
wormwood
if
the
Judg
be
incensed
and
carrie
a
spleen
;
for
if
the
Judg
be
servile
and
live
in
fear
of
some
great
power
,
he
must
take
his
directions
from
them
,
&
he
must
decree
as
he
is
commanded
;
Or
if
he
be
covetous
,
justice
is
a
prize
,
then
winne
it
and
weare
it
.
Or
if
he
be
partiall
,
as
the
parties
are
befriended
,
so
the
cause
is
ended
.
So
that
judgment
that
is
upright
and
uncorrupted
judgment
,
never
goeth
out
;
and
so
the
best
causes
speed
worst
.
You
see
here
was
great
cause
of
complaint
,
when
there
was
neither
Religion
nor
Justice
left
in
that
land
.
It
followeth
,
The
wicked
doth
compasse
about
the
righteous
;
Psal
12.8
.
so
David
complained
,
The
wicked
walk
on
every
side
.
And
again
,
Be
not
far
from
me
,
for
trouble
is
near
;
for
there
is
none
to
help
.
Psal.
22.
He
complaineth
of
the
ungodly
,
and
calleth
them
Bulls
,
and
Lyons
;
strong
Bulls
;
ravening
and
roaring
Lyons
.
Dogges
have
compassed
me
.
Where
the
law
of
God
is
neglected
,
authority
and
power
degenerateth
into
oppression
and
tyranny
;
Vers.
16.
men
lay
aside
humanity
,
and
are
transformed
into
brute
beasts
that
have
no
understanding
.
There
is
nothing
more
dangerous
then
to
be
an
honest
man
,
and
one
that
feareth
God
and
maketh
conscience
of
his
wayes
,
amongst
the
wicked
;
They
came
about
me
like
bees
.
As
the
Sodomites
came
about
Lot
;
and
they
cry
,
down
with
them
down
with
them
,
and
let
them
never
rise
again
.
The
Prophet
Isay
describeth
it
well
;
And
Judgment
is
turned
away
backward
,
Isa.
59.14
.
and
Justice
standeth
a
farre
off
;
for
truth
is
fallen
in
the
streets
,
and
equity
cannot
enter
.
Yea
truth
faileth
,
and
he
that
departeth
from
evil
,
Vers.
15.
maketh
himself
a
prey
:
and
the
Lord
saw
it
,
and
it
displeased
him
that
there
was
no
judgment
.
Christ
told
us
long
ago
in
his
disciples
;
If
you
were
of
the
world
,
the
world
would
love
you
;
for
the
world
loves
all
her
own
,
but
because
you
are
not
of
the
world
,
but
I
have
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
You
see
how
they
compasse
about
the
just
men
in
whom
any
Religion
appears
or
any
care
of
a
good
conscience
,
or
any
fire
of
holy
zeal
;
the
wicked
come
about
such
to
quench
this
fire
,
and
beset
such
round
about
that
they
may
not
escape
them
.
Let
Lot
say
to
the
Sodomites
,
I
pray
you
brethren
do
not
so
wickedly
,
Gen.
19
9
they
will
presse
upon
him
,
and
threaten
him
.
Now
will
we
deal
worse
with
thee
then
with
them
;
then
they
pressed
to
break
the
door
.
Therefore
wrong
judgment
proceedeth
.
]
Because
things
are
carried
by
the
licentious
and
unbridled
will
of
power
,
without
Religion
or
conscience
of
Equity
,
therefore
there
is
wrong
judgment
.
I
understand
the
Prophet
thus
;
That
private
injuries
and
oppressions
between
man
and
man
were
frequent
,
and
the
wicked
used
all
means
to
molest
the
just
;
and
when
they
did
flie
for
remedy
to
the
courts
of
Justice
,
they
were
also
so
corrupt
,
and
did
so
favour
the
cause
of
the
wicked
,
that
there
they
had
wrong
judgment
.
The
Judges
and
Magistrates
that
should
execute
the
judgments
of
God
upon
the
wicked
,
and
should
deliver
the
oppressed
out
of
the
hands
of
the
oppressour
,
they
were
guilty
-
1.
Of
favouring
and
animating
and
abetting
the
wicked
in
their
ungodlinesse
which
they
should
have
punished
,
for
which
also
they
were
ordained
.
-
2.
Of
unjust
judgment
,
punishing
where
they
should
spare
,
and
oppressiing
whom
they
should
defend
.
Here
was
a
corrupt
common-wealth
,
and
this
was
the
grief
of
the
Prophet
,
and
he
had
no
remedy
but
to
put
the
scrole
of
their
sins
and
to
spread
it
before
the
Lord
;
and
in
the
behalf
of
the
oppressed
to
appeal
from
the
courts
of
men
to
the
tribunal
of
God
.
The
words
thus
opened
,
and
the
sense
cleared
,
let
us
consider
this
text
-
1.
In
the
totall
summe
:
it
is
a
verie
serious
complaint
of
the
Prophet
to
God
.
-
2.
In
the
particulars
of
which
he
complaineth
.
He
complaineth
of
two
things
.
-
1.
Of
the
corruption
of
the
state
of
the
common-wealth
of
the
Jewes
.
-
3.
Of
Gods
declaring
the
same
corruption
to
him
.
The
corruption
is
exprest
in
three
things
.
-
1.
In
the
Conversation
.
-
2.
In
the
Religion
.
-
3.
In
the
Justice
of
that
Nation
.
1.
In
the
totall
:
the
Prophet
doth
complain
to
God
seriously
,
and
out
of
a
greived
heart
of
the
people
.
〈Complaint
is
a
part
of
Prayer
.
〉
Doctr.
Prayer
is
a
pouring
forth
of
the
heart
to
God
,
wherein
we
prostrate
all
our
desires
to
God
,
and
crave
his
help
.
Sometimes
we
call
to
remembrance
the
mercies
of
God
,
and
summe
up
his
benefits
,
which
though
it
be
joyned
with
prayer
,
and
doth
passe
under
the
name
of
prayer
,
yet
is
it
rather
a
speciall
and
distinct
part
of
Gods
worship
in
it self
,
then
properly
any
member
or
part
of
prayer
.
Sometimes
we
begge
of
God
supply
of
our
wants
,
and
that
we
call
Petition
.
Sometimes
we
plead
the
cause
of
our
brethren
and
begge
for
them
▪
that
is
Intercession
.
Sometimes
we
pray
against
judgment
and
sin
,
and
that
is
Deprecation
.
Sometimes
we
have
cause
to
complain
to
God
of
the
sins
and
transgressions
of
our
brethren
,
when
either
the
honour
of
God
,
or
the
peace
of
brethren
is
violated
:
so
here
;
this
is
Imprecation
.
For
when
we
see
that
the
outward
means
of
reclaiming
men
from
giving
offence
to
God
,
to
the
Church
and
to
Christian
Religion
,
do
not
work
effectually
to
reforme
them
;
yet
we
must
not
forsake
the
cause
of
God
so
,
but
make
our
complaint
unto
him
,
and
put
the
matter
into
his
hand
.
Thus
when
there
was
a
councel
held
against
the
Apostles
;
Act.
4.
and
therein
consultation
for
the
quenching
of
the
light
of
the
Gospel
then
beginning
to
shine
more
clearly
,
Vers.
17.
Peter
and
John
went
aside
from
the
councel
,
dismissed
with
a
straight
and
severe
charge
to
speak
no
more
in
that
name
.
They
came
to
their
brethren
and
informed
them
of
these
things
;
and
They
lifted
up
their
voice
to
God
with
one
accord
.
Vers.
24.
In
that
prayer
they
complain
of
their
enemies
.
1.
For
that
which
they
had
done
already
:
For
of
a
truth
against
thy
holy
child
Jesus
whom
thou
hast
anointed
,
both
Herod
,
and
Pontius
Pilate
,
and
the
Gentiles
were
gathered
together
.
2.
For
that
which
they
meant
to
doe
.
And
now
Lord
behold
their
threatnings
.
This
also
is
twice
included
in
the
Lords
Prayer
;
for
when
we
desire
that
the
Kingdome
of
God
may
come
,
we
do
complain
of
the
enemies
of
that
Kingdome
,
and
desire
God
to
arise
and
scatter
them
,
and
defeat
all
their
designes
against
the
same
.
And
when
we
pray
not
to
be
led
into
tempation
,
but
to
be
delivered
from
evils
,
we
do
secretly
complain
of
all
those
evils
which
Satan
and
his
wicked
instruments
do
plot
against
the
body
of
the
Church
,
or
any
particular
members
thereof
.
1.
The
reason
is
because
vengeance
belongeth
to
God
,
and
we
must
remember
of
what
spirit
we
are
,
and
must
not
take
the
quarrel
of
God
into
our
hands
,
but
leave
it
to
God
to
see
and
require
.
2.
Because
the
times
and
seasons
are
only
in
his
power
,
and
we
must
leave
it
to
his
wise
Justice
to
take
the
fit
time
for
the
conversion
or
confusion
of
his
enemies
,
in
the
mean
time
resting
our selves
on
his
sure
Protection
and
faithful
care
of
us
,
3
Because
we
may
have
enemies
for
the
present
,
who
may
come
to
a
sight
and
sense
of
their
sins
,
and
may
by
our
complaint
of
them
to
God
,
receive
his
saving
mercy
to
reconcile
them
to
the
Church
,
as
he
did
Saul
at
the
Prayer
of
Saint
Stephen
,
who
shortly
after
became
an
Apostle
,
and
proved
a
chosen
Instrument
of
Gods
Glory
.
4.
We
must
complain
of
these
things
to
declare
our
zeal
of
Gods
Glory
,
and
our
holy
impatience
to
see
his
Commandements
despised
of
men
.
5.
To
shew
our
charity
to
our
brethren
,
who
do
suffer
by
this
cruel
and
wicked
world
,
whose
estates
we
pitty
,
and
we
go
to
God
as
a
common
father
to
us
all
,
to
take
the
matter
into
his
own
hands
.
From
whence
we
conclude
that
it
ever
ought
to
be
a
part
of
our
Prayer
,
to
call
upon
the
name
of
God
by
way
of
complaint
of
the
iniquity
of
the
times
in
which
we
do
live
,
that
God
may
give
an
end
to
it
,
and
that
it
may
not
prevail
against
his
Church
,
least
the
enemies
thereof
do
grow
too
proud
.
This
manner
of
complaining
and
calling
upon
God
for
Justice
against
the
ungodly
doth
not
die
with
us
here
;
the
separated
souls
parted
from
earth
,
and
from
their
bodies
do
retain
it
.
I
saw
under
the
Altar
the
souls
of
them
that
were
slain
for
the
Word
of
God
,
and
for
the
Testimony
which
they
held
.
Rev
6.9
.
And
they
cryed
with
a
loud
voice
,
saying
,
how
long
O
Lord
,
and
holy
and
true
,
Vers.
10.
dost
thou
not
judg
and
avenge
our
blood
on
them
that
dwell
on
the
earth
.
This
doctrine
yieldeth
this
fruit
of
application
to
our
profit
.
1.
If
we
ought
to
complain
to
God
of
the
wickednesse
of
our
brethren
,
when
they
do
grow
incorrigible
,
it
is
a
fair
warning
to
us
to
walk
warily
and
with
a
good
conscience
before
God
and
man
;
and
that
in
two
respects
.
1.
That
we
do
not
offend
our
brethren
by
any
means
,
least
we
give
them
occasion
to
complain
to
God
of
us
.
It
is
a
dangerous
thing
to
give
occasion
of
offence
to
any
of
those
little
ones
that
trust
in
God
,
and
wo
be
to
them
that
give
the
offence
.
It
is
the
praise
of
Zachary
and
Elizabeth
:
Luc.
1.6
.
that
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Apostle
doth
require
this
of
the
Philippians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sine
quenela
,
sine
cornibus
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Phil.
2.15
Conqueror
.
You
shall
find
it
a
great
contentment
in
your
heart
,
and
peace
in
your
bones
all
your
life
through
,
but
especially
upon
your
death-bed
,
when
you
can
comfort
your selves
with
this
,
that
your
brethren
with
whom
you
have
lived
,
have
had
no
cause
to
complain
of
you
.
But
it
will
be
an
ornament
to
your
memory
,
and
a
second
life
to
your
good
name
when
you
are
departed
hence
.
Let
no
man
neglect
the
complaints
of
his
brethren
,
especially
of
Gods
Ministers
;
for
where
they
be
just
they
have
swift
passage
and
easie
admittance
,
and
most
gracious
auditors
.
2.
That
we
do
not
so
defile
our selves
with
our
sinnes
,
that
we
may
complain
,
and
God
will
not
heare
us
:
for
there
be
many
more
that
complain
and
are
not
heard
,
then
of
those
that
plain
and
have
audience
and
redresse
.
For
this
is
much
more
anger
▪
then
holy
zeal
.
They
had
need
be
very
innocent
that
complain
of
others
.
Turpe
est
authori
cum
culpa
redarguit
ipsum
.
2.
This
teacheth
us
by
all
means
to
seek
the
Reformation
one
of
another
;
for
if
by
our
good
councell
,
or
by
our
good
example
,
or
by
brotherly
reproofes
,
or
by
the
mediation
of
friends
,
or
by
the
sharp
coercion
of
the
Laws
,
we
cannot
destroy
sinne
in
them
;
yet
we
must
not
give
them
over
,
we
must
complain
to
God
of
them
,
and
leave
them
to
his
justice
.
2.
Let
us
now
review
the
particulars
of
the
Prophets
complaint
.
1.
Of
the
corruption
of
the
state
of
the
common-wealth
of
the
Jews
,
and
therein
,
I.
Of
their
corrupt
conversation
,
generally
exprest
in
these
words
Greivance
,
Spoiling
,
Violence
,
Strife
,
and
Contentions
;
all
of
them
against
the
Law
of
the
second
Table
,
Thou
shalt
love
thy
neighbour
as
thy self
.
The
sin
of
uncharitablenesse
corrupteth
a
common-wealth
,
Doctr.
and
maketh
all
the
faithfull
servants
of
God
complain
;
it
is
a
crying
sin
;
observe
the
Prophets
words
;
-
1.
Greivance
:
If
you
do
any
thing
,
or
say
any
thing
whereby
you
do
greive
our
brother
and
alienate
his
affection
from
us
.
-
2.
Spoyling
:
If
we
by
any
means
hurt
him
in
his
maintenance
,
either
by
taking
from
him
that
which
he
doth
possesse
,
or
by
preventing
him
in
that
which
he
should
possesse
by
withholding
from
him
the
wages
of
his
labour
,
or
by
denying
the
labourer
work
whereby
he
should
live
,
or
by
undervaluing
his
labour
to
make
it
unsufficient
to
support
him
:
or
by
bringing
up
an
evil
report
of
him
,
or
by
any
alienation
of
his
friends
from
him
.
-
3.
Violence
:
Using
strong
hand
to
any
of
these
purposes
,
which
is
called
sinning
with
an
high
hand
and
a
stife
neck
,
abusing
power
and
place
to
oppression
and
wrong
.
-
4.
Strife
:
Disquieting
our
brethrens
peace
.
-
5.
Jurgium
:
Provoking
them
with
proud
and
imperious
speeches
.
These
sins
corrupt
a
common-wealth
,
and
overthrow
charity
,
and
greive
all
such
as
fear
God
.
1.
Because
they
impeach
the
authority
and
power
of
God
,
who
hath
reserved
to
himself
the
dispensation
of
his
own
gifts
here
;
for
the
earth
is
the
Lords
,
and
all
that
therein
is
,
and
he
hath
given
it
to
the
sonnes
of
men
;
whatsoever
either
honour
or
wealth
any
man
possesseth
,
which
is
not
of
his
gift
,
that
is
atcheived
by
unlawfull
means
,
it
hath
not
his
blessing
,
and
it
is
held
by
intrusion
and
usurpation
.
He
hath
not
put
man
into
the
world
as
he
did
the
people
of
Israel
into
Canaan
to
be
his
own
carver
,
and
to
take
what
he
can
get
by
strength
or
policy
;
they
had
warrant
for
what
they
did
there
,
we
have
a
law
of
restraint
to
confine
us
to
lawfull
wayes
and
means
of
living
:
therefore
all
such
violence
as
invadeth
the
goods
of
our
brethren
is
a
wrong
to
him
who
openeth
his
hand
and
filleth
with
plenty
,
and
doth
not
bid
us
arise
kill
and
eat
,
and
get
what
we
can
,
no
matter
how
.
2.
This
uncharitable
practice
doth
destroy
society
,
for
seeing
God
for
peace
sake
,
hath
made
a
difference
between
men
on
earth
,
some
superiour
,
others
inferiour
:
some
rich
,
some
poor
,
that
there
might
be
a
need
of
one
another
,
to
maintaine
the
state
of
a
common-wealth
;
all
they
that
ingrosse
to
their
own
heap
,
and
do
only
study
themselves
and
their
own
houses
;
they
corrupt
and
destroy
that
common
society
which
ought
to
be
in
the
members
of
the
body
.
I
read
that
Pope
Adrian
the
sixth
,
a
monkish
man
,
demanded
once
of
John
of
Sarisbury
his
country-man
what
opinion
the
world
had
of
the
Church
of
Rome
.
He
answered
that
.
The
Church
of
Rome
which
should
be
a
mother
,
was
now
become
a
stepmother
,
and
gathered
and
got
all
from
her
own
children
.
The
Pope
replyed
with
a
tale
.
All
the
parts
of
the
body
did
conspire
against
the
stomack
,
and
thought
much
to
labour
for
that
,
whereupon
they
resolved
to
feed
it
no
longer
:
but
within
few
dayes
,
there
grew
such
a
generall
decay
in
the
state
of
all
the
parts
of
the
body
,
that
at
last
finding
their
errour
,
they
laboured
as
before
for
the
stomack
,
and
found
then
that
that
maintained
them
all
.
The
Popes
application
was
,
that
the
Pope
is
the
stomack
in
the
body
of
the
Church
;
and
that
though
all
the
members
of
the
body
do
feed
him
,
yet
he
gathereth
not
for
himself
but
for
the
whole
body
.
It
is
true
,
that
the
father
of
a
Common-wealth
is
the
stomack
,
from
whence
all
the
body
as
from
the
root
deriveth
sap
,
and
nutriment
,
and
therefore
all
must
labour
for
him
:
But
one
body
must
have
but
one
stomack
;
and
therefore
when
every
man
shall
rob
and
spoile
and
swallow
up
what
he
can
,
the
body
must
needs
perish
.
Again
,
where
that
one
stomack
is
good
,
the
body
thrives
,
for
that
hath
not
only
an
appetitive
faculty
to
desire
food
,
and
receptive
to
entertain
it
,
and
a
retentive
to
keep
it
,
but
a
digestive
also
to
distribute
it
into
all
the
parts
of
the
body
.
But
if
the
stomack
be
appetitive
,
and
rapine
,
and
devour
all
,
as
in
some
disease
,
Caninus
appetitus
,
which
is
a
greedy
devourer
;
or
if
it
be
retentive
and
will
part
with
nothing
,
but
is
the
hell
and
grave
of
all
that
it
receiveth
,
as
in
covetousnesse
;
or
if
it
be
defective
in
the
retentive
faculty
,
and
cast
up
all
,
as
in
prodigality
and
waste
:
Or
if
it
be
ill
affected
in
the
digestive
faculty
,
that
it
feedeth
nothing
but
ill
humours
,
to
overthrow
the
contemperament
of
the
complexions
;
That
is
If
it
feed
the
sanguine
only
,
and
so
maintain
all
kind
of
wantonnesse
,
pride
and
vanity
.
If
it
feed
only
choler
,
and
so
support
tyranny
and
violence
.
Or
if
it
support
only
Melancholy
,
it
feedeth
sullen
and
busie
projecting
wit
.
Or
if
it
feed
fleame
,
it
sustaineth
idlenesse
;
if
it
do
not
nourish
the
temperament
of
these
humours
in
the
body
,
it
feedeth
diseases
and
destroyeth
the
body
.
Thus
was
the
Common-wealth
of
the
Jewes
at
this
time
diseased
,
and
only
the
choler
was
fed
,
which
brought
forth
greivance
,
spoyling
,
violence
,
strife
:
So
riches
became
the
faculties
of
evil
doing
,
and
power
was
the
mother
and
nurse
of
violence
.
Our
lesson
therefore
is
,
Vse
.
if
we
love
the
state
of
the
Common-wealth
in
which
we
live
:
and
would
have
the
body
thrive
,
of
which
we
are
members
,
we
must
observe
the
lawes
of
Christian
charity
,
and
common-justice
.
Justitia
tua
suum
cuique
tribuit
:
charitas
tua
tuum
,
we
must
do
all
men
right
and
know
our
own
from
another
mans
,
and
we
must
distribute
to
the
necessities
of
our
brethren
,
that
there
be
no
complaining
in
our
streets
;
the
elder
must
labour
by
good
councell
and
good
examples
to
support
the
younger
:
the
younger
by
their
strength
and
labour
to
give
subvention
and
help
to
the
elder
;
each
to
know
their
own
,
and
to
think
nothing
theirs
which
is
not
lawfully
gotten
.
Let
us
remember
the
severe
prohibition
of
the
Law
,
which
not
only
bindeth
our
hearts
and
affections
,
saying
;
Thou
shalt
not
steal
,
nec
actu
,
nec
affectu
,
neither
in
act
nor
in
desire
;
but
it
restraineth
our
very
first
thoughts
and
motions
of
the
minde
:
Thou
shalt
not
covet
any
that
is
thy
neighbours
.
Let
us
remember
how
much
violence
and
spoyling
,
and
greivance
and
strife
displeaseth
God
,
and
let
our
brother
dwell
in
peace
by
us
;
let
us
not
so
much
as
look
upon
our
brethren
with
an
evil
eye
to
envy
their
thriving
,
or
with
a
covetous
desire
to
enrich
our selves
with
their
spoiles
We
see
the
danger
of
this
Common-wealth
of
the
Jewes
because
of
their
oppression
,
and
we
see
the
remedy-here
used
to
complain
thereof
to
God
;
therefore
if
we
with
Solomon
,
Turne
and
consider
all
the
oppressions
that
are
wrought
under
the
Sun
,
Eccles.
4.1
.
and
behold
the
tears
of
the
oppressed
,
and
none
comforteth
them
,
and
the
strength
is
of
the
hand
that
oppresseth
them
,
and
none
comforteth
them
:
I
know
no
remedy
that
we
have
but
our
prayer
to
God
;
for
he
only
is
the
refuge
of
the
afflicted
.
If
the
Minister
complain
that
he
cannot
be
entertained
to
execute
the
Priests
office
without
Simoniacall
contracts
,
or
being
in
the
execution
of
the
same
cannot
keep
the
tythes
and
profits
of
his
place
from
spoile
and
depredation
.
If
the
Souldier
complain
that
in
time
of
peace
,
he
is
despised
;
If
the
Merchant
be
hindred
in
his
commerce
;
the
husbandman
over-racked
in
his
rent
,
the
labourer
either
not
found
work
,
or
not
payed
their
wages
.
If
the
common
man
be
exhausted
by
impositions
,
and
exactions
,
and
the
rich
man
milked
by
borrowings
.
Whilest
the
most
idle
and
uprofitable
mothes
of
the
common-wealth
,
and
the
rust
of
peace
doth
devour
all
,
and
build
their
nests
on
high
full
of
the
spoiles
of
their
brethren
;
These
things
tells
us
,
that
they
that
are
dead
in
the
Lord
are
happie
,
as
Solomon
saith
;
they
hear
not
the
voice
of
the
oppressour
,
and
they
shall
not
see
the
evil
which
this
crying
sin
shall
bring
upon
the
living
:
For
you
shall
see
that
God
heareth
the
complaints
of
his
holy
ones
and
visiteth
the
land
that
transgresseth
in
these
things
.
The
corruption
of
Religion
,
even
the
contempt
thereof
,
is
complained
of
:
The
Law
of
God
slacked
,
weakened
,
despised
.
Doctr.
It
is
a
diseased
and
a
desperate
state
where
Religion
is
contemned
,
and
where
the
Law
of
God
is
not
cared
for
.
1.
The
cause
is
,
Reason
.
because
we
hold
nothing
temporall
in
this
life
,
by
any
other
right
then
upon
condition
of
our
obedience
to
the
Law
and
Will
of
God
.
If
thou
consent
and
obey
,
Isa.
1.19
.
thou
shalt
eat
the
good
things
of
the
land
.
But
if
yee
refuse
and
rebell
,
Vers.
20.
ye
shall
be
devoured
with
the
sword
.
Moses
repeating
the
Law
of
the
ten
Commandments
to
the
people
,
Deut.
5.2
.
calleth
it
the
Covenant
which
the
Lord
made
with
them
in
Horeb
,
and
the
conditions
of
the
Covenant
were
these
,
Ye
shall
observe
to
do
therefore
as
the
Lord
your
God
hath
commanded
you
,
Vers.
32.
you
shall
not
turne
aside
to
the
right
hand
,
nor
to
the
left
;
You
shall
walk
in
all
the
wayes
which
the
Lord
your
God
hath
commanded
you
,
Vers.
33.
that
ye
may
live
,
and
that
it
may
be
well
with
you
,
and
that
ye
may
prolong
your
dayes
in
the
land
which
ye
shall
possesse
.
The
very
introduction
into
the
Law
:
I
am
the
Lord
thy
God
which
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
;
sheweth
why
God
delivereth
us
from
the
hands
of
our
enemies
,
that
we
may
serve
him
,
and
that
we
may
thrive
and
prosper
in
his
service
.
Therefore
,
where
the
Law
is
slacked
,
and
Religion
set
at
nought
,
the
despisers
thereof
have
no
lawfull
interest
in
any
thing
that
they
possesse
:
but
are
intruders
and
usurpers
and
such
as
encroach
upon
Gods
rights
without
any
plea
of
right
;
they
are
robbers
of
the
just
to
whom
the
earth
is
given
,
and
with
whom
only
the
Covenant
of
God
is
made
.
The
Psalmist
sayeth
?
Blessed
are
the
undefiled
in
the
way
,
Psal.
119.1
.
who
walk
in
the
way
of
the
Lord
.
The
idle
speculations
of
secular
wise
men
,
and
the
corrupt
affections
of
carnall
men
,
have
sought
felicity
in
other
wayes
,
but
have
not
found
it
.
The
way
of
Religion
,
and
keeping
the
Law
of
God
,
never
failed
any
man
;
for
though
the
faithfull
man
be
not
justified
by
his
obedience
and
keeping
of
the
Law
,
yet
the
faith
of
the
man
is
so
justified
,
as
St.
James
saith
,
shew
me
thy
faith
by
thy
works
.
The
way
of
temporal
fulnesse
●ath
mis●led
many
,
and
corrupted
the
very
Jews
,
of
Gods
people
;
for
why
did
they
oppresse
and
spoyle
,
and
greive
,
and
contend
with
their
brethren
,
but
to
mend
their
own
heap
?
and
riches
are
not
but
for
use
.
By
riches
they
might
have
their
hearts
desire
in
any
thing
here
below
,
they
might
buy
it
out
.
Every
one
observeth
the
way
of
his
time
;
if
he
see
that
there
bee
no
way
of
rising
or
thriving
in
the
world
,
but
by
such
a
mediation
,
the
whole
addresse
is
that
way
,
and
that
means
is
wholly
studied
.
If
a
man
see
that
there
is
nothing
to
be
had
without
mony
,
for
mony
any
thing
,
then
mony
is
his
whole
study
:
quaerenda
pecunia
primum
.
And
sure
if
men
did
see
that
nothing
but
vertue
and
Religion
and
the
fear
of
God
did
preferre
men
,
and
sufficient
worth
for
the
place
that
they
seek
,
men
would
study
vertue
and
honesty
,
and
all
those
parts
which
might
make
them
worthy
of
what
they
seek
.
But
it
is
no
matter
,
let
the
men
of
this
world
share
amongst
them
things
temporall
,
and
let
them
break
and
slack
the
Law
of
God
to
humour
the
present
times
,
as
those
Jewes
at
this
time
did
of
who
the
Prophet
doth
complain
;
I
will
give
them
sauce
to
their
meat
:
For
three
things
well
considered
will
call
us
away
from
these
temporall
desires
,
and
make
us
despise
the
world
.
1.
Though
one
man
had
all
that
this
world
affordeth
delightful
,
yet
all
this
could
not
satisfie
his
unbounded
desire
,
he
could
not
take
use
of
it
all
,
he
should
have
but
the
beholding
of
some
of
it
with
his
eye
,
and
that
the
least
part
of
the
whole
.
2.
All
these
things
could
not
give
rest
and
peace
to
the
conscience
,
or
heal
the
diseased
soul
,
or
comfort
at
the
dying
hour
:
they
cannot
stand
in
the
gap
to
turn
away
the
judgement
of
God
,
they
cannot
so
much
as
cure
the
head-ach
,
or
the
tooth-ach
,
or
any
disease
of
the
body
.
When
our
sins
be
ripe
and
ready
for
the
gathering
,
all
the
wealth
of
the
world
cannot
keep
out
the
sickle
of
vengeance
.
3.
None
of
all
this
sublunary
happinesse
can
extend
it selfe
to
eternity
;
we
brought
it
not
with
us
,
and
we
must
leave
it
behind
us
,
and
as
Zophar
said
,
He
that
hath
swallowed
down
riches
shall
vomit
them
up
again
;
Iob
20.15
God
shall
cast
them
out
of
his
belly
.
Neither
do
all
men
tarry
till
they
die
to
lay
down
these
things
;
we
have
heard
with
our
ears
,
and
seen
in
our
owne
times
,
how
some
have
outlived
great
honours
,
and
seen
them
conferred
upon
others
:
we
have
seen
great
esteemed
rich
men
break
,
and
their
Poverty
come
upon
them
like
an
armed
man
.
On
the
contrary
,
the
man
that
keepeth
the
Law
of
God
with
his
whole
heart
,
and
doth
his
best
to
walk
conscionably
before
God
and
man
,
that
man
hath
three
benefits
,
which
would
encourage
any
man
to
embrace
the
law
of
God
with
obedience
,
and
they
are
the
three
things
in
this
life
,
most
of
all
to
be
desired
-
1.
Safety
from
evils
.
-
2.
Comfort
within
himselfe
.
-
3.
Estimation
abroad
.
1.
Safety
.
The
greatest
danger
that
the
just
man
feareth
in
this
life
is
the
wrath
of
God
;
for
all
other
evils
be
the
exercise
of
his
vertue
;
that
evil
of
Gods
displeasure
is
the
wound
of
the
soul
,
for
there
is
no
peace
where
God
is
angry
,
but
only
the
terrour
of
the
Lord
.
From
this
,
he
that
keepeth
the
law
of
God
is
safe
;
for
he
knoweth
that
whom
God
loveth
once
,
he
loveth
for
ever
,
and
the
grace
of
Election
cannot
be
lost
.
He
may
chasten
such
with
the
rods
of
men
,
but
his
mercy
he
cannot
utterly
take
away
;
for
the
foundation
of
the
Lord
is
sealed
with
this
seale
,
the
Lord
knoweth
who
are
his
.
Whom
he
knoweth
he
electeth
,
he
predestinates
,
be
calleth
,
he
justifieth
,
he
sanctifieth
,
he
glorifieth
.
They
cannot
sinne
unto
death
.
He
will
cover
them
under
his
wings
,
and
they
shall
be
safe
under
his
feathers
.
2.
Comfort
within
himselfe
.
This
cometh
from
a
pure
fountain
of
grace
,
the
Spirit
of
God
witnessing
to
our
Spirit
that
we
are
the
Sons
of
God
,
and
then
the
answer
of
a
good
conscience
to
that
Spirit
,
which
hath
this
effect
,
that
the
more
we
do
see
and
feele
the
failling
of
all
our
temporal
comforts
,
the
more
we
cleave
to
God
,
and
seek
our
comfort
in
him
.
3.
Estimation
abroad
.
-
1.
They
are
deare
to
God
,
who
loveth
them
,
and
declareth
them
heyres
of
his
promises
.
-
2.
They
are
deare
to
the
Sonne
of
God
,
he
bought
them
with
a
price
,
and
he
though
it
well
bestowed
on
them
,
he
gave
them
his
word
in
the
Holy
Ghost
to
abide
with
them
for
ever
,
and
he
is
gone
to
prepare
a
place
for
them
.
-
3.
They
are
deare
to
the
Angels
of
God
,
they
pitch
their
tents
about
them
living
,
and
minister
unto
them
,
and
when
they
dy
they
carry
their
souls
into
Abrahams
bosome
.
-
4.
They
are
deare
to
their
mother
the
Church
of
God
,
who
saith
to
them
as
Solomons
mother
,
What
my
sonne
?
What
the
sonne
of
my
wombe
?
What
the
sonne
of
my
vows
?
And
she
is
ready
to
tender
her
children
to
God
,
saying
,
Loe
here
am
I
and
the
children
which
thou
hast
given
me
.
Prov.
31.2
-
5.
They
that
live
in
the
obedience
of
the
law
of
God
have
the
testimony
of
the
wicked
,
for
they
cannot
complain
of
them
:
if
they
do
them
wrong
,
they
suffer
it
without
seeking
revenge
:
if
they
need
the
help
of
the
godly
,
they
give
it
them
without
respect
of
Persons
;
if
they
be
sick
,
the
faithful
pray
for
them
;
if
they
do
evill
,
they
reprove
them
friendly
;
And
when
they
die
,
they
will
rather
cast
the
care
of
their
estates
and
children
upon
such
as
fear
God
,
then
upon
other
men
whom
they
have
loved
more
for
their
similitude
of
manners
.
And
note
this
,
they
that
walk
severely
in
the
obedience
of
Gods
law
,
are
at
the
most
taxed
but
for
hypocrisie
,
which
sheweth
that
even
the
world
cannot
blame
them
,
if
they
be
sincere
,
and
truly
and
really
answerable
to
their
outward
Profession
.
To
all
this
we
may
adde
as
the
full
comfort
of
all
,
that
Godlinesse
hath
the
promises
of
this
life
and
the
life
to
come
.
1.
Of
this
life
,
we
hold
that
which
we
possesse
in
a
good
right
▪
by
our
obedience
to
the
law
of
God
,
and
we
have
Gods
word
and
promise
for
it
,
that
nothing
shall
be
taken
from
us
,
if
that
we
do
enjoy
here
but
for
our
greater
good
.
2.
Of
the
life
to
come
▪
that
is
double
.
-
1.
Here
-
In
our
good
name
.
-
In
our
Posterity
a
sure
house
.
-
2.
Hereafter
,
in
glory
,
fulnesse
of
joy
.
I
do
not
doubt
but
God
hath
wrought
that
sad
effect
,
by
the
plentiful
Ministry
of
his
Word
in
our
Church
,
that
he
hath
many
holy
soules
here
amongst
us
,
which
hold
the
Commandments
of
God
more
dear
then
all
that
they
possesse
,
or
that
the
world
hath
to
give
them
,
and
for
their
sakes
God
is
merciful
to
our
land
,
and
gives
us
that
peace
&
plenty
which
many
of
our
neighbour
Churches
do
want
.
And
if
God
should
shut
up
these
in
the
chambers
of
death
,
the
candle
of
the
wicked
would
be
soon
put
out
.
But
we
cannot
but
see
that
Papists
do
grow
both
more
and
more
bold
then
they
have
been
,
whence
they
have
their
encouragement
,
God
best
knoweth
.
We
see
that
Schismaticks
and
Separatists
are
increased
,
and
much
of
the
knowledge
that
is
gotten
turneth
into
swelling
and
pride
,
and
contention
.
We
see
that
the
Sabbath
of
God
is
most
neglected
,
even
of
those
that
owe
God
most
service
,
for
the
abundance
of
things
temporal
;
we
see
that
profit
,
and
pleasure
,
and
company
,
and
custome
of
sinning
,
hath
brought
the
law
of
God
into
contempt
,
with
such
as
are
prophane
.
Let
such
see
and
consider
how
God
dealt
with
his
own
People
in
such
a
case
,
as
the
next
part
of
this
chapter
sheweth
,
and
let
them
feare
.
For
us
let
us
know
that
in
keeping
of
the
Law
of
God
there
is
great
reward
,
and
let
us
learne
to
love
this
law
,
and
put
our
whole
strength
to
the
keeping
of
it
,
that
we
may
live
.
And
this
-
1.
In
sincerity
,
not
with
eye-service
to
be
seen
of
men
against
hypocrisie
.
-
2.
In
zeal
and
fervency
of
spirit
,
his
word
in
our
hearts
must
be
as
a
burning
fire
,
Ier.
20.9
.
against
cold
and
perfunctorious
Profession
,
which
is
the
general
disease
of
Professors
.
-
3.
With
perseverance
to
the
end
without
any
intermission
or
cessation
against
Apostasie
&
back-sliding
;
even
as
our
great
example
did
,
who
was
obedient
to
the
death
,
even
he
bowed
down
his
head
and
gave
up
the
Ghost
.
This
,
and
nothing
else
doth
make
this
life
peace
,
and
the
next
life
glory
:
This
is
the
old
and
good
way
,
walk
in
it
,
and
you
shall
find
rest
for
your
souls
.
3.
The
corruption
of
Justice
is
another
of
the
Prophets
complaints
.
Doctr.
Corruption
of
Justice
is
a
dangerous
signe
of
a
drooping
Common-wealth
.
The
Magistrate
sitteth
in
the
place
of
God
,
Reas.
1
and
he
is
the
common
father
of
the
People
,
and
God
hath
put
his
own
sword
into
his
hand
,
and
commanded
him
to
judge
justly
between
man
and
man
.
If
either
there
be
no
Magistrate
,
as
when
there
was
no
King
in
Israel
,
the
People
did
what
seemed
good
in
their
own
eyes
.
Then
every
man
is
his
owne
judge
,
and
the
stronger
prevaile
against
the
weaker
.
Or
if
the
Magistrate
be
corrupt
there
goeth
forth
wrong
judgment
,
&
good
causes
have
unequal
hearings
,
and
right
taketh
no
place
.
Solon
in
the
Athenian
,
Cl●o
.
and
Lycurgus
in
the
Lacedemonian
Common-wealth
,
got
them
honour
in
the
books
of
time
for
their
Justice
,
and
Herodotus
reporteth
,
that
amongst
the
Medes
,
when
they
yet
had
no
King
,
Deioces
being
but
a
private
man
,
by
com-promising
contentions
betwixt
man
and
man
justly
and
equally
,
got
that
reputation
amongst
the
People
,
that
in
short
time
all
the
causes
of
the
countrey
were
referred
to
his
hearing
,
which
got
him
such
a
name
of
doing
justice
,
that
when
they
found
it
necessary
to
put
themselves
under
the
Government
of
a
King
;
they
found
no
man
so
fit
to
invest
in
that
honour
as
Deioces
,
and
they
with
one
censent
chose
him
to
be
their
King
.
And
Solomon
saith
,
Prov.
16.12
.
The
Throne
is
establisted
by
righteousnesse
.
Therefore
where
justice
faileth
,
Gods
Ordinance
is
made
an
instrument
of
cruelty
,
and
the
Kings
Throne
is
set
on
a
slippery
place
,
as
we
find
it
exemplified
in
this
Kingdome
of
the
Iews
,
whereof
Zephaniah
complaineth
,
Her
Princes
within
her
are
roaring
L●ons
,
Zeph.
3.3
her
●udges
are
evening
Wolves
.
And
Mica
.
They
build
up
Sion
with
blood
,
and
Ierusalem
with
iniquity
.
Mic.
3
10
The
Heads
thereof
judge
for
reward
.
Werse
12.
Therefore
shall
Sion
for
your
sakes
be
plowed
as
a
field
,
and
Ierusalem
shall
become
heaps
,
and
the
mountain
of
the
house
,
as
the
high
places
of
the
forrest
.
For
God
cannot
long
endure
that
his
sword
shall
he
drawn
against
his
People
,
and
that
his
gods
(
for
he
giveth
Iudges
his
own
title
)
should
become
lyons
,
and
bears
,
and
buls
,
and
wolves
,
and
devils
,
amongst
the
sheep
of
his
pasture
.
He
did
the
Government
then
a
great
honour
,
who
bore
in
his
shield
the
picture
of
Iustice
,
having
in
one
hand
the
sword
;
in
the
other
the
states
,
with
this
word
.
Dum
illa
evincam
.
But
when
Tribunalia
may
be
called
Tributalia
,
where
Iudgment
is
given
according
to
the
gifts
and
rewards
that
are
given
,
or
where
corrupt
affection
serveth
its
own
turn
any
way
from
the
way
of
Iustice
.
God
seeth
it
,
and
is
angry
that
there
is
no
judgment
,
&
qui
videt
requiret
.
2.
Corruption
of
Iustice
is
a
signe
of
a
drooping
Common-wealth
,
because
it
not
only
is
contrary
to
Religion
,
Reas.
2
and
the
written
Law
of
God
,
but
it
is
contrary
to
the
Law
of
God
written
in
the
heart
of
man
.
For
as
Lactant.
saith
well
.
Radix
Justitiae
&
omne
fundamentum
;
Devin
Instit.
aequitatis
est
illud
,
vide
ne
facias
ulli
quod
pati
nolis
.
This
Counsel
is
good
.
Transfer
in
alterius
personam
quod
de
te
sentis
;
&
in
tuam
quod
de
altero
judicas
.
And
if
this
law
of
nature
must
bind
all
men
to
do
Instice
one
to
another
,
much
more
must
it
oblige
those
to
whom
the
office
of
administration
of
justice
is
committed
,
let
them
make
it
their
own
case
,
and
so
no
wrong
judgement
shall
go
forth
.
For
this
same
Jus
naturale
is
the
fountain
of
all
justice
,
which
Religion
hath
so
enlightned
,
that
God
having
planted
true
Religion
in
his
Church
,
the
Prophet
saith
He
looked
for
judgment
.
The
proper
application
of
this
text
,
is
to
the
Magistrate
,
Isay
5.7
.
to
admonish
him
to
execute
the
judgements
of
God
justly
,
Vse
.
1
that
neither
the
People
may
have
cause
to
complain
of
wrong
,
but
may
know
where
to
have
right
done
them
,
neither
the
Prophets
of
God
may
have
cause
to
awake
the
justice
of
God
against
those
that
manage
the
sword
of
justice
cruelly
or
partially
,
or
any
way
corruptly
.
But
I
have
none
such
in
this
audience
to
admonish
,
and
therefore
I
omit
that
exhortation
as
unproper
for
this
hearing
.
For
us
,
if
we
hear
the
cry
and
complaint
of
our
brethren
,
Vse
.
2
or
feel
the
smart
of
oppression
in
our selves
,
we
see
the
danger
of
it
to
the
State
in
which
we
live
,
threatning
it
with
ruine
,
and
it
ought
to
stirre
us
up
as
the
Apostle
doth
admonish
,
to
pray
to
God
for
his
help
.
I
exhort
therefore
that
first
〈◊〉
Supplications
,
Prayers
,
1
Tim.
2.1
Intercessions
,
and
giving
of
thanks
〈◊〉
made
for
all
men
.
2.
For
Kings
,
and
all
that
are
in
authority
,
that
we
may
lead
a
quiet
and
peaceable
life
in
all
godlinesse
and
honesty
.
3.
For
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
.
Insurrection
against
the
Magistrate
,
and
deposition
of
Kings
,
and
violence
offered
to
their
Persons
even
unto
death
,
is
a
Presbyterian
doctrine
.
Buchanan
the
Scottish
Chronicler
our
Kings
first
Schoolmaster
in
his
book
de
jure
regni
,
was
the
first
broacher
hereof
;
who
maketh
Kings
to
derive
their
authority
from
the
People
,
and
giveth
power
to
the
People
to
take
away
the
same
if
he
govern
not
justly
.
Against
this
we
have
Gods
own
word
,
saying
,
Touch
not
mine
annointed
,
where
he
calleth
Kings
his
annointed
by
a
special
title
,
not
given
to
any
other
Persons
,
but
such
as
exercise
regal
Authority
all
the
Scripture
through
;
And
if
they
may
not
be
touched
,
much
lesse
may
they
be
deposed
or
their
Persons
violated
.
And
this
title
is
not
only
given
to
David
but
to
Cyrus
.
Thus
saith
the
Lord
,
Isay
43.1
.
Lib.
5.
to
Cyrus
mine
annointed
.
For
as
Ireneus
saith
,
Inde
illis
potestas
unde
Cyrus
.
For
so
the
Apostle
,
The
powers
that
be
are
ordained
of
God
.
Therefore
the
Presbytery
and
Papacy
like
Herod
and
Pilate
,
are
friends
to
do
a
shrewd
turn
,
when
they
both
put
power
on
the
People
to
right
themselves
against
Kings
that
do
not
execute
judgement
.
The
Apostle
is
a
better
guide
,
he
bids
pray
for
them
,
and
if
you
consider
what
Kings
then
raigned
,
you
will
say
there
could
not
be
worse
.
I
must
therefore
with
the
Apostle
admonish
,
let
every
soul
submit
it selfe
;
Let
no
man
,
let
not
a
confederacie
of
men
seditiously
and
maliciously
advance
themselves
against
the
Lords
annointed
:
hand
off
,
offer
him
violence
:
use
not
the
tongue
to
curse
him
:
use
not
the
pen
against
him
to
libel
him
:
Curse
him
not
in
thy
heart
,
touch
him
no
noxious
and
offensive
way
:
and
if
subordinate
Magistrates
do
let
wrong
judgement
proceed
,
appeal
from
them
to
him
that
sitteth
on
the
Throne
of
Iustice
,
who
doth
drive
away
all
evil
with
his
eye
.
If
he
will
not
do
thee
right
,
go
in
the
Prophet
Habakkuks
way
,
wrastle
with
God
by
thy
prayers
,
and
make
thy
complaint
to
him
.
He
heareth
the
complaint
of
the
poore
.
2.
He
complaineth
and
chideth
with
God
for
shewing
him
all
this
iniquity
and
violence
.
Vid.
sup.
p.
36.
Doctr.
From
whence
we
are
taught
,
It
is
lawful
in
our
Prayers
to
expostulate
and
contest
with
God
.
Habakkuk
goeth
farre
in
this
you
have
heard
.
Jerome
saith
,
Nullus
Prophetarum
ausus
est
,
tam
audaci
voce
Deum
provocare
.
Yet
we
shall
find
that
others
have
gone
very
farre
this
way
,
David
for
one
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
why
art
thou
so
farre
from
helping
me
,
Psal.
22.1
.
and
from
the
words
of
my
roaring
?
O
my
God
,
I
cry
in
the
day
,
but
thou
hearest
me
not
,
and
in
the
night
season
I
am
not
silent
.
And
he
professeth
it
.
I
will
say
unto
God
,
Psal.
42.9
.
My
rock
,
why
hast
thou
forgotten
me
?
why
go
I
a
mourning
,
because
of
the
oppression
of
the
enemy
?
David
is
very
frequent
in
these
expostulations
,
so
is
holy
Job
,
so
is
Jeremie
,
and
both
these
are
very
much
overgone
in
passion
,
and
therefore
examples
rather
of
weaknesse
,
which
we
must
decline
,
then
rules
of
direction
to
imitate
.
St.
Paul
doth
give
us
good
warrant
for
this
wrastling
with
God
,
it
is
his
very
phrase
:
Rom.
15.30
.
Now
I
beseech
you
brethren
for
the
Lord
Jesus
Christs
sake
,
and
for
the
love
of
the
Spirit
:
that
ye
strive
together
with
me
in
your
prayers
to
God
.
He
useth
a
word
that
signeth
such
striving
as
is
in
trying
of
mastery
,
who
shall
have
the
best
.
And
Jacob
is
a
type
hereof
who
wrestled
with
the
Angel
till
the
break
of
the
day
,
and
though
he
got
a
lamenesse
by
striving
with
his
over-match
,
yet
would
he
not
let
him
go
till
he
had
gotten
a
blessing
.
Representing
the
fervent
petitioners
that
come
to
God
in
the
name
of
Christ
,
as
the
woman
of
Canaan
did
for
her
daughter
,
neither
the
Disciples
nor
Christ
could
make
her
turne
aside
or
be
silent
.
But
here
is
a
Quaere
:
for
the
Apostle
doth
say
;
Quer.
Rom.
9.20
O
man
who
art
thou
that
replyest
against
God
?
When
once
God
hath
declared
himself
in
any
thing
,
how
da●e
we
call
him
to
accompt
,
and
aske
him
a
reason
for
any
thing
he
doth
?
And
again
the
Prophet
Isay
saith
,
Isa.
45.9
.
Woe
unto
him
that
striveth
with
his
Maker
.
Further
,
is
it
not
contrarie
to
that
petition
in
the
Lords
Prayer
?
Fiat
voluntas
tua
:
For
doth
not
the
Prophet
declare
here
a
dislike
of
that
which
God
did
,
as
seeming
to
wish
it
had
been
otherwise
,
when
he
asketh
,
why
dost
thou
shew
me
iniquity
,
and
make
me
to
behold
violence
.
The
best
way
to
clear
this
doubt
,
Sol.
is
to
behold
this
passion
in
some
chosen
servant
of
God
,
and
see
what
he
makes
of
it
;
we
will
take
David
for
our
example
,
and
let
us
hear
him
first
complaining
,
and
then
answering
for
himself
,
his
complaint
is
passionate
.
Will
the
Lord
cast
off
for
ever
?
Psal.
77.7
.
and
will
hee
be
favourable
no
more
?
Is
his
mercy
clean
gone
for
ever
?
Vers.
8
doth
his
promise
fail
for
evermore
?
Hath
God
forgotten
to
be
gracious
?
Vers.
8.
hath
he
in
anger
shut
up
his
tender
mercies
?
He
recovereth
himself
,
saying
,
And
I
said
,
Vers.
10.
this
is
mine
infirmity
:
but
I
will
remember
the
years
of
the
right
hand
of
the
most
high
.
Surely
there
be
infirmities
in
the
Saints
of
God
,
and
this
expostulation
with
God
is
an
effect
of
infirmity
:
Yet
shall
you
see
that
this
doth
no
way
weaken
the
doctrine
before
delivered
,
that
it
is
lawfull
to
expostulate
with
God
in
our
prayers
.
The
infirmities
of
Gods
servants
are
of
two
sorts
:
-
1.
Naturall
:
-
2.
Sinfull
.
We
must
so
destinguish
,
for
when
Christ
took
our
nature
into
the
unity
of
his
person
;
with
it
he
took
upon
him
all
our
infirmities
,
but
not
our
sinfull
ones
.
For
he
was
like
man
in
all
things
but
sin
.
Three
especially
are
noted
in
the
story
of
the
Gospel
;
that
is
to
say
,
Sorrow
:
Fear
:
Anger
:
-
1.
Sorrow
,
for
he
wept
and
mourned
.
-
2.
Fear
,
for
he
was
heard
in
that
he
feared
.
-
3.
Anger
,
for
he
did
often
chide
,
and
reprove
,
These
affections
be
naturall
,
and
so
long
as
they
be
affections
,
they
are
without
blame
when
they
exubrate
,
and
grow
into
perturbations
,
then
they
are
faulty
.
For
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
the
inclination
:
and
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
the
inflammation
of
nature
.
God
who
in
creation
gave
these
affections
to
nature
,
hath
not
denyed
us
the
use
of
them
;
yea
he
hath
ordained
them
as
excellent
helps
for
his
work
of
grace
in
us
.
Therefore
we
find
fear
mingled
with
faith
to
keep
it
from
swelling
into
presumption
,
that
fear
is
not
a
sin
in
the
Elect
,
as
some
weak
consciences
ignorantly
mistake
it
;
but
it
is
Cos
fidei
,
the
whetstone
of
faith
to
give
it
the
more
edge
.
As
in
that
complaint
of
David
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
Where
the
first
part
of
that
complaint
is
vox
fidei
,
the
voice
of
faith
,
My
God
my
God
:
the
second
is
vox
timoris
,
the
voice
of
fear
,
quare
me
direliquisti
:
and
we
say
,
fear
is
a
good
keeper
,
it
makes
us
lay
so
much
the
faster
hold
on
God
by
faith
;
Yea
it
is
a
warning
to
us
to
avoyd
any
thing
that
may
do
us
hurt
.
The
wise-man
feareth
and
departeth
from
evill
.
Pro.
14.16
Sometimes
we
find
fear
mingled
with
joy
;
as
for
example
;
When
the
Lord
brought
again
the
captivity
of
Sion
,
Ps.
126.1
.
we
were
like
them
that
dream
.
They
were
overcome
with
joy
for
their
deliverance
and
restitution
,
and
yet
they
felt
withall
a
fear
,
that
it
was
too
good
to
be
true
,
and
doubted
that
it
was
but
a
dream
.
We
do
not
receive
any
good
newes
but
before
the
hearing
of
it
we
fear
;
Luk.
1.13
.
the
Angel
that
appeared
to
Zecharie
the
Preist
found
him
afraid
.
The
Angel
that
came
to
the
Virgin
Mary
found
her
afraid
;
so
did
he
that
brought
the
newes
of
the
birth
of
Christ
to
the
shepheards
:
for
all
men
know
that
we
have
no
cause
to
expect
any
newes
from
heaven
,
wee
are
so
evill
and
sinfull
.
And
although
the
comforts
of
God
do
remove
that
fear
for
a
time
,
yet
God
would
not
have
it
quite
extinguished
in
us
:
for
the
Prophet
biddeth
us
,
Serve
the
Lord
with
fear
,
Psal.
2.11
.
and
rejoyce
with
trembling
.
And
the
Apostle
doth
bid
us
too
,
workout
our
salvation
with
fear
and
tembling
.
Sometimes
greif
is
mingled
with
faith
,
as
in
the
poor
man
in
the
Gospel
of
whom
Christ
said
,
Doest
thou
beleeve
?
he
answered
first
with
his
tears
,
then
with
his
words
saying
;
Lord
,
I
beleeve
,
help
thou
my
unbeleefe
.
So
in
the
Publicane
beating
his
breast
,
and
saying
;
Lord
,
be
mercifull
to
me
a
sinner
.
Sometimes
indignation
is
mingled
with
faith
,
as
in
all
the
imprecations
of
the
Prophet
,
which
as
they
are
Prophecies
and
so
proceed
from
the
Spirit
of
God
:
so
are
they
passions
in
these
holy
men
,
and
are
vented
with
that
indignation
,
of
which
the
Prophet
saith
,
Be
angry
and
sin
not
:
and
which
the
same
Prophet
justifieth
,
Shall
not
I
hate
them
O
Lord
which
hate
thee
?
And
this
holy
indignation
you
see
in
the
very
separate
soules
.
They
cry
with
a
loud
voice
,
how
long
Lord
dost
thou
not
judg
and
avenge
our
blood
on
them
that
dwell
on
the
earth
?
Rev.
6.10
.
Tantaen
animis
caelestibus
ira
!
To
come
now
to
the
point
in
question
.
This
zeal
of
the
Prophet
is
not
a
dislike
of
,
or
an
opposition
to
the
will
of
God
,
by
way
of
contradiction
;
but
a
dislike
of
the
thing
done
according
to
the
expresse
will
of
God
,
wherein
the
Prophet
doth
not
offend
.
The
example
of
our
Saviour
Christ
is
full
,
and
giveth
testimony
to
this
truth
:
for
coming
of
purpose
to
lay
down
his
life
for
his
Church
,
and
knowing
it
to
be
his
Fathers
will
that
he
should
so
do
;
yet
in
the
garden
he
three
times
prayed
,
that
if
it
were
possible
that
cup
might
passe
from
him
;
he
did
not
resist
the
Will
of
God
,
for
to
that
he
submitted
himself
;
but
he
distiked
that
which
he
was
to
suffer
according
to
that
Will.
The
reason
is
,
because
it
was
evil
and
a
punishment
,
and
he
who
taught
us
to
pray
,
libera
nos
a
malo
,
Deliver
us
from
evil
,
did
so
himself
.
So
though
he
knew
the
Will
of
God
to
be
peremptorie
for
the
destruction
of
Jerusalem
and
the
rejection
of
the
Jewes
,
he
sorrowed
and
wept
for
the
same
:
which
shewed
his
dislike
of
the
thing
decreed
,
though
he
approved
the
decree
it self
and
resisted
it
not
.
Sorrow
is
a
griefe
taken
by
a
naturall
dislike
of
that
for
which
we
greive
.
When
our
parents
,
wives
,
children
,
or
freinds
die
,
we
greive
;
the
Apostle
doth
not
forbid
that
affection
,
he
limiteth
and
regulateth
it
;
he
would
not
have
us
sorrow
as
men
without
hope
.
And
when
he
took
on
him
our
naturall
infirmities
and
affections
,
he
did
not
so
undertake
them
to
remove
them
from
us
,
or
to
extinguish
them
in
us
,
but
to
correct
and
temper
them
.
As
St.
Cyrill
saith
:
ut
sic
natura
nostra
reformaretur
ad
melius
,
that
so
our
nature
might
be
bettered
.
In
this
very
example
in
my
Text
of
the
Prophets
dislike
that
God
should
shew
him
this
iniquity
and
violence
of
the
Jews
,
which
was
a
greif
and
a
burthen
to
him
to
see
;
remember
what
is
said
of
Lot
by
St
Peter
.
For
that
righteous
man
dwelling
among
them
,
2
Pet.
2.8
.
vexed
his
righteous
soul
from
day
to
day
with
their
unlawfull
deeds
.
Here
was
not
only
an
holy
greif
for
,
but
an
holy
indignation
against
the
sight
of
these
things
which
God
shewed
him
,
and
that
in
the
righteous
soul
of
a
righteous
man
.
I
conclude
this
point
as
before
with
Davids
words
,
I
deny
not
that
this
was
the
Prophets
infirmitie
;
I
deny
it
to
be
his
iniquity
,
it
was
no
sin
in
him
.
And
I
again
urge
my
former
point
of
Doctrine
,
it
is
lawfull
for
the
holy
servants
of
God
to
expostulate
and
contest
with
God
in
their
prayers
.
1.
Because
hereby
we
declare
our
dislike
of
those
things
against
which
we
contest
,
Reas.
1
as
here
the
Prophet
sheweth
that
it
is
to
him
very
hateful
and
offensive
to
behold
the
sins
of
the
people
,
which
both
corrupt
and
end
anger
the
state
of
the
Commonwealth
.
So
when
the
Prophet
complaineth
often
of
Gods
long-suffering
toward
the
wicked
,
he
sheweth
it
to
be
an
offence
to
the
children
of
God
,
that
the
enemies
of
God
should
be
so
long
forborne
.
And
when
he
awaketh
God
,
up
Lord
why
sleepest
thou
,
and
stireth
him
to
revenge
of
his
own
cause
,
therein
he
declareth
his
zeal
of
the
glory
of
God
,
of
which
he
must
be
careful
especially
.
2.
This
publique
expostulation
used
in
this
case
to
awake
the
justice
of
God
against
the
wicked
,
Reas.
2
doth
seem
to
terrifie
the
ungodly
from
their
wicked
wayes
;
for
when
they
see
that
they
that
fear
God
,
and
walk
before
him
,
and
with
him
,
are
up
in
armes
against
them
,
and
bandie
their
imprecations
against
them
,
they
cannot
but
see
their
estates
in
great
danger
.
3.
This
expostulation
of
the
just
doth
declare
that
their
yeilding
to
the
Will
of
God
in
these
things
which
they
do
without
offence
to
Gods
dislike
,
3
Reas.
is
not
out
of
naturall
principles
and
reasons
incident
to
humanity
,
but
from
a
supernaturall
dedition
and
yeelding
of
themselves
to
the
transcendent
Will
of
God
whereby
they
do
approve
even
what
they
do
dislike
,
because
they
find
the
Will
of
God
that
way
.
The
profit
which
we
may
make
of
this
point
is
,
1.
To
teach
us
zeal
in
the
cause
of
God
;
for
there
is
no
life
in
the
service
that
we
performe
to
God
without
zeal
;
there
is
not
only
the
Spirit
of
God
required
in
us
,
but
fervency
of
the
Spirit
by
the
Apostle
;
and
that
the
same
Apostle
calleth
the
Spirit
dwelling
in
us
plentifully
,
and
in
another
place
:
The
Spirit
sanctifying
us
throughout
.
This
giving
our
bow
the
full
bent
,
that
it
may
have
the
full
strength
,
and
this
to
be
drawn
home
,
when
we
send
our
prayers
up
to
heaven
that
they
may
reach
the
mark
,
this
is
So
run
that
ye
may
obtaine
:
It
is
called
striving
to
the
mark
;
Zeal
only
used
in
matters
of
forme
and
ceremonie
,
and
in
outward
things
,
makes
us
like
Agrippa
almost
Christians
;
but
zeal
against
the
evil
life
and
crying
sins
of
the
time
is
discreet
and
necessary
;
for
these
do
hack
and
hew
the
bough
we
stand
upon
,
these
under-dig
the
ground
we
walk
upon
.
These
put
it
to
an
if
:
Si
filius
dei
es
,
if
thou
be
the
Son
of
God
.
Let
them
that
love
righteousnesse
and
peace
be
troubled
at
these
things
,
and
quench
this
common
fire
first
,
that
is
the
Apostles
method
.
For
having
taught
the
doctrine
of
the
Sacrament
of
the
Lords
Supper
,
and
of
holy
preparation
to
the
communicants
,
he
concludeth
,
And
the
rest
will
I
set
in
order
when
I
come
,
1
Cor.
11.34
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
First
he
directed
them
in
the
prayers
of
piety
;
he
reserveth
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
order
till
his
coming
to
them
,
shewing
that
he
had
Apostolicall
power
for
that
;
but
that
must
be
done
after
this
.
In
Religion
,
that
is
now
the
double
complaint
,
-
1.
Of
want
of
zeal
where
it
most
should
be
.
-
2.
Of
inordinate
zeal
in
other
things
.
The
want
of
zeal
in
many
Professours
of
Religion
,
is
such
as
that
both
Poperie
,
and
Anabaptistrie
,
and
other
schismaticall
and
sectarious
professors
are
suffered
to
grow
up
together
with
the
profession
of
the
Gospel
,
which
could
not
be
if
we
had
zeal
proportionable
to
our
knowledge
:
such
as
was
in
David
,
All
false
wayes
Iutterly
abhorre
.
We
see
also
great
corruptions
in
manners
which
holy
zeal
might
soon
eat
out
,
and
without
which
Religion
may
bring
us
to
Church
,
and
to
the
Font
,
and
to
the
Lords
Table
,
and
may
rank
us
with
outward
professors
:
but
till
we
grow
to
such
an
hatred
of
sin
,
as
the
very
patience
and
forbearance
of
God
toward
those
that
do
abominably
,
and
will
not
be
reformed
,
doth
disquiet
and
greive
us
,
and
make
us
complain
,
we
fail
and
come
short
of
duty
to
God
.
2.
Another
complaint
of
the
Church
,
is
of
inordinate
zeal
.
Which
is
,
-
1.
Either
in
Persons
without
a
lawful
calling
,
seeking
to
reform
things
amisse
.
-
2.
Or
in
respect
of
the
things
;
when
men
carryed
with
the
strong
current
of
opinion
,
find
fault
where
no
fault
is
,
or
make
the
fault
greater
then
it
is
.
-
3.
Or
in
respect
of
times
,
when
men
prevent
the
time
,
and
exasperate
the
judgments
of
God
,
and
provoke
his
justice
against
their
brethren
,
before
they
have
done
all
that
can
be
done
by
the
spirit
of
meeknesse
.
-
4.
Or
in
respect
of
time
when
they
expresse
their
zeale
.
First
,
against
those
things
that
may
with
least
hurt
to
the
Church
be
forborn
,
till
more
concerning
affairs
of
the
Church
be
advisedly
thought
upon
.
-
5.
Or
in
respect
of
the
measure
of
zeal
,
if
it
be
more
or
lesse
then
the
cause
of
God
requireth
.
-
6.
In
respect
of
the
mixture
of
it
,
if
it
be
commeded
with
any
of
our
own
corrupt
and
furious
perturbations
.
2.
Seeing
therefore
we
may
make
so
boldwith
God
as
the
Prophet
here
doth
;
we
are
to
be
taught
that
God
is
so
slow
in
the
execution
of
his
judgments
,
even
upon
them
that
do
ill
,
that
till
he
find
that
his
patience
is
a
burthen
to
his
Church
,
and
till
he
be
even
chidden
to
it
by
his
faithful
ones
,
he
cannot
strike
.
Wherefore
we
must
both
stirre
up
our selves
and
our
brethren
to
a
serious
consideration
of
this
goodnesse
of
God
,
and
that
which
the
Apostle
doth
call
The
riches
of
his
patience
,
that
we
despise
it
not
,
that
we
spend
not
such
riches
unthriftily
,
but
bestow
it
upon
our
repentance
,
and
making
our
peace
with
God
.
3.
Seeing
we
may
thus
call
God
to
account
,
as
the
Prophet
here
doth
,
and
chide
his
remissenesse
,
let
us
not
take
it
ill
at
the
hands
of
God
if
he
chide
us
for
our
sins
,
which
do
well
deserve
it
,
and
he
contest
with
us
for
our
neglect
of
our
duties
,
either
to
him
or
our
brethren
.
4.
Seeing
we
have
so
good
warrant
for
it
,
when
we
see
any
unremedied
evils
which
do
threaten
ruine
to
our
Church
or
Common-wealth
,
which
perchance
the
Minister
may
be
forbidden
to
reprove
or
to
disswades
,
such
as
these
in
my
text
.
Violence
and
oppression
,
corruption
of
Religion
,
and
corruption
of
Courts
of
Justice
,
which
the
Minister
in
general
terms
may
reprove
,
but
he
must
not
with
Nathan
say
tu
es
homo
,
thou
art
the
man
,
to
any
delinquent
in
any
of
these
kinds
.
This
then
is
the
remedy
,
we
may
go
to
God
himselfe
,
and
chide
with
him
for
it
,
without
any
feare
of
scandalum
magnatum
,
and
in
holy
indignation
and
zeal
of
Gods
glory
,
laying
aside
our
own
corrupt
passions
,
we
may
call
him
to
account
for
shewing
us
and
making
us
to
see
such
things
.
And
I
do
not
doubt
but
we
shall
have
as
good
successe
as
this
Prophet
had
,
as
the
next
section
of
this
chapter
doth
declare
.
Vers.
5.
Be
hold
yee
among
the
heathen
,
and
regard
and
wonder
marvellously
:
for
I
will
work
a
work
in
your
days
,
which
you
will
not
believe
though
it
be
told
you
.
6.
For
lo
I
raise
up
the
Chaldeans
that
bitter
and
hasty
Nation
,
which
shall
march
through
the
bredth
of
the
land
to
possesse
the
dwelling
places
that
are
not
theirs
.
7.
They
are
terrible
and
dreadful
,
their
judgement
and
their
dignity
shall
proceed
of
themselves
.
8.
Their
horses
also
are
swifter
then
the
Leopards
,
and
more
fierce
then
the
evening
Wolves
:
and
their
horsemen
shall
spread
themselves
,
and
their
horsemen
shall
come
from
farre
,
they
shall
fly
as
the
Eagle
that
hasteth
to
eat
.
9.
They
shall
come
all
for
violence
,
their
faces
shall
sup
up
as
the
East-wind
,
and
they
gather
the
captivity
as
the
sand
.
10.
And
they
shall
scoffe
at
the
Kings
,
and
the
Princes
shall
be
a
scorne
unto
them
:
they
shall
deride
every
strong
hold
,
for
they
shall
heap
dust
and
take
it
.
11
Then
shall
his
mind
change
,
and
he
shall
passe
over
,
and
offend
,
imputing
this
his
power
unto
his
God
.
THese
words
are
the
second
section
of
this
chapter
,
and
do
contain
Gods
own
answer
to
the
former
complaint
of
the
Prophet
,
wherein
God
declareth
how
he
will
be
avenged
on
his
own
People
,
for
the
oppression
and
violence
which
they
have
used
,
for
the
corruption
in
manners
,
in
religion
,
and
in
the
administration
of
Iustice
.
Let
us
begin
at
the
words
,
Verse
5.
and
search
the
will
of
God
revealed
therein
.
Behold
ye
among
the
heathen
,
and
regard
,
and
wonder
marvellously
]
Here
is
God
himselfe
speaking
to
his
sinful
people
the
Iews
,
and
awaking
them
to
behold
the
anger
to
come
.
Here
is
first
the
roaring
of
the
Lion
,
Cap.
1.2
.
as
in
Amos.
The
Lord
will
roare
from
Sion
,
and
utter
his
voice
from
Jerusalem
.
This
is
the
thunder
:
the
thunderbolt
doth
after
follow
.
-
1.
He
biddeth
them
behold
,
that
is
,
to
take
this
threatning
of
Gods
judgement
,
and
to
spread
it
before
their
eyes
,
and
to
peruse
the
sad
contents
thereof
.
-
2.
Behold
yee
among
the
heathen
]
He
turneth
their
eyes
to
the
heathen
,
whom
God
will
now
make
their
sharp
schoolmasters
to
instruct
them
;
for
seeing
they
will
learn
nothing
by
the
ministry
of
his
Prophets
,
whom
he
hath
sent
to
them
to
chide
them
,
and
guide
them
;
and
seeing
they
are
not
moved
with
the
lamentable
complaints
of
their
brethren
,
groaning
under
their
oppressions
,
and
grievances
,
and
injustice
:
now
he
biddeth
them
to
look
among
the
heathen
,
as
to
the
quarter
from
whence
the
following
tempest
is
like
to
arise
:
for
by
them
God
intendeth
to
punish
the
Iews
.
-
3.
He
addeth
Regard
,
for
beholding
without
regarding
,
and
taking
the
matter
into
due
and
serious
consideration
is
but
gazing
.
As
the
Apostle
presseth
an
exhortation
.
Consider
what
I
say
.
God
had
sent
his
Prophets
to
instruct
them
,
and
they
heard
them
,
but
regarded
them
not
.
Now
he
will
not
be
so
neglected
.
4.
He
addeth
,
and
wonder
maxveilously
,
attoniti
este
&
obstupescite
.
Here
he
prepareth
their
expectation
for
some
extraordinary
judgement
;
this
is
that
which
the
Apostle
doth
call
Terror
domini
,
and
ira
ventura
,
the
terrour
of
the
Lord
,
and
the
wrath
to
come
.
5.
He
addeth
in
general
terms
the
matter
of
their
feare
and
consternation
.
For
,
-
1.
There
is
a
work
to
be
done
.
-
2.
God
himself
professeth
to
be
the
worker
.
-
3.
The
time
is
at
hand
;
in
your
days
.
-
4.
The
wonder
is
,
that
though
God
himself
foretell
them
thereof
,
Non
credetis
,
you
will
not
beleeve
.
The
work
to
be
done
is
.
vers.
6.
God
threatneth
to
raise
up
the
Chaldeans
against
the
Jews
;
he
calleth
them
a
bitter
and
an
hastie
nation
;
those
shal
go
all
the
land
over
,
and
drive
out
or
destroy
the
Jews
,
and
take
possession
of
their
land
.
Chaldaea
lay
from
Jerusalem
North
;
it
was
a
mighty
Kingdom
;
and
the
cheif
City
thereof
was
Babylon
;
Nebuchadnezzar
was
King
thereof
;
they
are
to
be
stirred
up
by
God
himself
,
who
,
as
you
heard
out
of
Obadiah
,
doth
use
to
punish
one
Nation
by
another
,
and
sometimes
his
Church
by
the
Heathen
.
He
gave
Israel
the
promised
land
upon
condition
of
their
obedience
to
his
Law
;
and
now
finding
them
rebellious
,
he
giveth
away
their
land
to
the
heathen
;
and
as
before
he
drove
out
the
posterity
of
Canaan
to
plant
Israel
there
,
now
he
will
remove
them
,
and
give
their
land
to
the
Chaldeans
.
God
is
very
terrible
in
his
threatnings
;
for
a
great
part
of
the
Chapter
is
spent
as
you
see
in
description
of
that
Nation
of
the
Chaldeans
,
to
fill
them
full
of
horrour
.
1.
For
the
people
of
that
land
,
Vers.
6.
he
calleth
them
Bitter
and
hasty
.
Bitter
in
the
execution
of
that
wrath
whereof
God
had
made
them
his
Ministers
,
and
hasty
in
the
speed
thereof
;
for
the
wicked
are
limited
,
and
if
God
stayed
them
not
,
they
would
soon
swallow
up
the
Church
of
God
;
but
when
God
enlargeth
them
and
suffereth
them
for
the
sins
of
the
Church
to
break
in
upon
them
,
they
will
come
in
like
a
flood
that
overfloweth
and
breakketh
the
banks
,
and
cover
all
with
inundation
.
2.
They
are
described
to
be
terrible
,
Vers.
7.
and
dreadfull
,
and
therein
he
declareth
that
he
will
put
the
Jews
out
of
heart
,
that
they
shall
have
no
courage
to
resist
this
invasion
;
for
God
will
smite
them
with
fear
of
the
adversarie
power
,
which
fear
in
them
shall
open
the
enemie
an
easy
way
to
victory
.
3.
He
proveth
this
;
for
he
saith
,
Their
judgment
and
their
dignity
shall
come
of
themselves
.
His
meaning
is
,
that
God
will
not
restrain
them
,
but
give
the
Jews
into
their
hands
and
leave
the
Chaldeans
to
be
both
judges
and
executioners
in
their
own
cause
,
and
to
follow
the
leading
of
their
own
will
:
no
Law
of
God
shall
awe
them
,
no
law
of
nature
,
or
nations
shall
limit
them
,
their
own
will
shall
carry
them
to
give
judgment
upon
the
Jews
,
and
to
get
them
dignity
and
honour
over
them
.
The
reason
why
God
will
put
them
into
so
mercilesse
hands
,
is
given
by
the
Prophet
Jeremy
.
For
the
Jews
have
said
to
Jeremy
:
As
for
the
word
that
thou
hast
spoken
to
us
in
the
name
of
the
Lord
,
we
will
not
hearken
unto
thee
;
Jer.
44.16
.
But
we
will
certainly
do
whatsoever
thing
goeth
forth
out
of
our
own
mouth
.
Vers.
17.
For
this
wilfull
stubbornnesse
God
doth
now
purpose
to
put
them
into
the
power
of
such
as
shall
be
as
wilfull
as
they
,
whose
judgment
by
which
they
shall
judge
the
Jews
,
and
whose
dignity
by
which
they
shall
exalt
themselves
,
shall
follow
their
own
will
.
He
proceedeth
to
shew
what
preparation
they
have
for
war
,
and
therein
first
of
their
horses
,
Vers.
8.
in
which
kind
of
strength
some
put
their
trust
as
,
David
saith
,
Some
put
their
trust
in
chariots
,
and
some
in
horses
.
These
horses
of
the
Chaldeans
he
doth
make
terrible
,
in
2.
things
.
-
1.
They
are
swifter
then
the
Leopards
;
he
compareth
them
not
with
the
Roebuck
and
the
Hind
so
much
mentioned
in
Scripture
for
speed
,
nor
with
the
Hare
whose
speed
is
to
save
themselves
;
but
with
the
Leopards
persecuting
with
swiftnesse
the
beasts
on
which
they
prey
,
as
he
addeth
,
-
2.
They
are
feircer
then
the
evening
wolves
;
those
wolves
whose
hunger
not
only
leadeth
them
out
to
seek
prey
,
but
such
is
their
cruelty
that
they
will
destroy
whole
flocks
if
they
can
.
The
Chaldeans
did
breed
horses
for
the
warre
,
whose
speed
and
feircenesse
is
such
,
that
as
Jeremy
saith
,
describing
the
turning
of
men
to
their
own
ill
wayes
,
it
was
like
as
an
horse
rusheth
into
the
battaile
.
Yet
this
were
no
great
terrour
,
but
that
it
followeth
,
their
riders
shall
be
such
as
shall
put
them
to
it
.
-
1.
They
shall
spread
themselves
:
for
they
were
to
passe
throughout
the
breadth
of
the
countrey
;
that
there
will
be
no
escaping
then
by
resistance
.
-
2.
They
shall
come
from
farre
,
to
set
up
the
army
,
so
that
they
shall
be
terrible
in
their
number
.
-
3.
they
shall
fly
as
the
Eagle
that
hasteth
to
eat
;
no
man
shall
escape
them
by
flight
,
all
shall
be
a
prey
.
He
proceedeth
to
describe
the
easie
victory
that
the
Chaldeans
shall
have
of
the
Jews
.
Vers.
9.
They
shall
come
all
for
violence
.
Tota
gens
ad
rapinam
veniet
:
not
ad
pugnam
,
but
ad
praedam
;
The
whole
Nations
shall
come
to
spoile
,
not
to
fight
,
but
to
prey
.
Their
faces
shall
sup
up
the
East-wind
,
the
East-wind
it
seemeth
was
the
most
unwholesome
breath
of
heaven
upon
that
land
,
within
short
time
withered
and
destroyed
the
fruits
of
the
earth
,
and
the
hopes
of
the
Spring
:
The
Lord
saith
,
that
the
faces
of
the
Chaldeans
,
the
very
sight
of
them
shall
bee
as
banefull
,
and
as
unresistible
as
the
East
wind
.
They
shall
gather
the
Captivity
as
the
sand
:
1.
They
shall
gather
together
the
people
of
that
land
to
carry
them
away
into
captivity
,
with
no
more
pain
then
one
would
take
up
his
vessel
ful
of
sand
out
of
the
heap
,
or
they
shall
carry
multitudes
of
the
Jews
into
captivity
without
number
as
the
sand
.
They
shall
scoffe
at
the
Kings
,
Vers.
10.
and
the
Princes
shall
be
a
scorne
unto
them
:
]
Either
he
meaneth
that
he
shall
make
nothing
of
the
power
of
any
Kings
,
either
in
the
land
against
which
he
cometh
,
or
amongst
their
confederates
;
but
shall
laugh
them
to
scorne
that
come
to
help
the
Jews
,
as
his
vassals
.
Or
he
shall
easily
subdue
them
,
and
lead
them
in
triumph
whethersoever
he
goeth
,
and
proudly
insult
over
them
.
Some
extend
it
so
farre
as
that
the
Chaldean
conqueror
shall
make
Kings
his
jesters
,
and
parasites
,
and
make
himself
sport
with
them
.
And
whereas
the
strong
holds
and
castles
are
wont
to
be
a
terrour
to
the
invador
,
the
Chaldeans
shall
deride
every
strong
hold
.
For
they
shall
heap
dust
and
take
it
:
i.e.
They
shal
raise
up
of
the
earth
near
unto
their
strong
holds
,
such
fortifications
as
shall
defend
them
,
and
offend
the
enemy
,
the
very
earth
of
the
Jews
shall
they
use
against
the
Jews
to
overcome
them
.
Then
shall
his
minde
change
,
and
he
shall
passe
over
.
Vers.
11.
These
words
do
declare
that
the
Chaldeans
,
full
of
victories
,
and
ful
of
pride
after
this
great
conquest
,
shall
change
their
minde
,
and
passe
over
to
some
other
quest
of
glory
,
bigge-swolne
with
their
former
prevailings
;
And
he
sheweth
how
these
enemies
of
the
Jews
shall
runne
themselves
upon
the
just
displeasure
of
God
,
who
stirred
them
up
to
this
warre
.
He
shall
offend
imputing
this
his
power
unto
his
God
.
From
hence
commeth
the
ruine
of
the
Chaldeans
,
for
being
puffed
up
and
proud
of
their
victories
,
they
shall
not
acknowledge
the
great
God
of
heaven
the
God
of
their
warre
,
or
esteem
themselves
his
agents
to
chasten
the
Jews
,
but
shall
give
the
glory
of
their
conquest
to
their
own
Idol
god
.
Now
in
these
words
thus
interpreted
,
observe
-
1.
The
Totall
.
-
2.
The
Particulars
.
1.
The
Totall
,
is
the
answer
of
God
to
the
greivous
complaint
and
expostulation
of
the
Prophet
.
2.
The
Particulars
are
two
.
-
1.
The
Judgment
threatned
.
-
2.
The
executioners
of
this
Judgment
very
fully
and
Rhethorically
described
.
1.
The
Totall
,
God
answereth
the
Prophets
complaint
,
Yeildeth
this
Doctrine
,
that
God
doth
hear
the
complaints
of
such
as
have
just
cause
to
complain
of
violence
,
Doctr.
to
execute
his
judgments
upon
them
that
offend
.
The
story
of
holy
Scripture
is
full
of
examples
of
this
truth
.
Cain
for
Abel
:
vox
sanguinis
,
the
voyce
of
bloud
.
The
whole
old
world
was
punished
with
a
general
inundation
for
the
cruelty
that
was
upon
the
earth
;
their
violence
made
the
Lord
repent
that
he
made
them
.
You
have
heard
out
of
Obadiah
,
how
the
cruelty
of
Edom
was
intolerable
,
and
God
heard
the
cry
of
the
Church
and
delivered
them
,
and
punished
Edom
with
desolation
.
And
when
Israel
was
in
the
land
of
Egypt
,
in
the
house
of
bondage
,
God
sayeth
,
I
have
seen
,
Acts
7
34.
I
have
seen
the
affliction
of
my
people
which
is
in
Egypt
,
and
I
have
heard
their
groaning
and
am
come
down
to
deliver
them
.
Even
Israel
his
own
people
is
not
spared
,
Sion
his
holy
mountain
,
Jerusalem
his
holy
City
,
is
punished
for
oppression
.
He
doth
this
First
,
Reas.
1
In
regard
of
his
servants
that
do
complain
to
him
,
to
let
them
see
the
power
of
their
prayers
,
that
he
may
stirre
them
up
in
all
greivances
to
commit
their
cause
to
him
,
and
not
to
seek
private
revenge
;
Injuriam
.
as
Tertull.
Si
apud
deum
deposueris
injuriam
,
ipse
ultor
est
:
si
damnum
,
restitutor
est
.
Therefore
let
not
the
oppressed
wrong
their
own
cause
with
vexing
,
Vse
.
and
disquieting
their
own
hearts
at
them
that
lie
heavy
upon
them
;
for
St.
James
tels
us
that
.
The
wrath
of
man
worketh
not
the
righteousnesse
of
God
.
Jam.
1.20
.
Let
them
not
vent
their
spleen
in
bitter
cursings
and
execrations
which
be
the
voyce
and
language
of
impatience
and
impiety
,
and
turne
upon
us
,
and
all
to
tear
us
.
But
let
them
seriously
complain
to
God
,
and
he
will
hear
them
,
and
do
them
right
.
Let
them
tarry
the
Lords
good
leasure
,
and
they
shall
see
that
he
will
take
the
matter
into
his
own
hand
.
-
1.
Either
he
will
take
the
oppressed
out
of
the
world
,
and
give
them
rest
from
their
labours
,
and
lay
them
in
the
beds
of
ease
,
and
lock
them
in
the
chambers
of
peace
till
all
stormes
be
over
,
and
then
he
will
say
,
Returne
ye
sons
of
Adam
.
-
2.
Or
he
will
change
the
heart
of
the
oppressours
,
and
for
stony
hearts
,
give
them
hearts
of
flesh
,
and
fill
them
with
compassion
and
tendernesse
.
-
3.
Or
he
will
restrain
the
power
of
the
wicked
against
his
chosen
,
and
suffer
no
man
to
do
them
wrong
,
but
will
reprove
even
Kings
for
their
sakes
:
the
rage
of
man
will
he
restrain
.
-
4.
Or
he
will
give
the
oppressed
such
a
measure
of
patience
and
charity
as
he
shall
bear
injuries
without
murmuring
,
and
blesse
them
that
hate
and
persecute
him
.
-
5.
Or
he
will
pour
forth
his
wrath
upon
the
oppressor
,
and
let
him
feel
the
weight
of
his
hand
;
either
upon
his
body
by
inflicting
diseases
upon
it
:
or
upon
his
minde
,
by
the
troubles
of
an
unquiet
conscience
;
Or
upon
his
familie
by
cursing
the
fruit
of
his
loyns
,
that
they
shall
be
his
sorrowes
by
taking
ill
wayes
,
Or
upon
his
estate
by
cursing
all
his
gatherings
,
that
though
all
the
streams
of
profite
runne
every
way
into
his
bagges
,
nothing
shall
make
him
rich
,
like
the
Caspian
sea
into
which
many
rivers
do
pour
in
water
continually
,
yet
is
it
never
the
fuller
;
rather
like
the
lean
kine
never
the
fatter
;
Or
upon
his
life
,
by
taking
him
out
of
the
world
,
and
thereby
giving
occasion
to
the
afflicted
to
rejoyce
.
Therefore
art
thou
afflicted
?
pray
and
complain
,
and
expostulate
with
God
,
for
he
will
hear
thee
.
2.
God
heareth
the
complaint
of
the
just
against
the
oppressours
for
his
names
sake
,
Reas.
2
for
so
David
urgeth
him
.
Hear
me
O
God
for
thy
names
sake
.
For
it
toucheth
God
in
honour
when
his
faithfull
servants
do
appeal
from
the
school
of
unrighteousnesse
where
they
are
oppressed
,
to
the
tribunal
of
his
judgment
,
where
they
should
be
releived
,
and
cannot
be
heard
.
You
remember
when
Christ
was
on
the
crosse
,
and
his
enemies
had
their
cruel
hearts
desire
against
him
,
they
contented
not
themselves
to
be
cruell
and
scornfull
to
him
,
but
they
blasphemed
also
the
name
of
God
saying
,
He
trusted
in
God
,
let
him
deliver
him
now
if
he
will
have
him
.
Mat.
27
43
The
very
theives
that
were
fastened
then
to
the
crosse
on
either
hand
of
him
,
cast
that
in
his
teeth
.
When
the
wicked
prevail
against
the
just
,
the
next
word
is
,
Where
is
now
their
God
?
Let
us
then
know
the
name
of
God
is
himself
,
Vse
.
he
cannot
deny
himself
,
he
hath
a
name
above
all
things
,
and
a
speciall
glory
due
to
that
name
;
he
cannot
suffer
that
name
to
be
blasphemed
,
He
will
not
hold
him
guiltlesse
that
taketh
his
Name
in
vaine
.
Therefore
in
all
greivances
let
us
say
with
David
:
Our
help
is
in
the
Name
of
the
Lord
,
who
hath
made
Heaven
and
Earth
.
It
is
our
comfort
in
trouble
that
we
do
suffer
together
with
the
name
of
God
,
and
if
we
do
lay
fast
hold
on
that
,
we
shall
be
delivered
together
with
it
;
we
may
well
cast
our
trust
upon
that
name
,
for
,
in
hoc
vinces
,
in
this
thou
shalt
overcome
,
is
the
Motto
and
word
thereof
,
it
is
a
strong
tower
to
all
that
trust
in
it
.
3.
God
will
hear
the
complaints
of
the
just
,
Reas.
3
for
his
truths
sake
;
for
he
hath
promised
the
just
,
I
will
not
leave
thee
nor
forsake
thee
.
And
he
hath
said
He
shall
call
upon
me
and
I
will
hear
him
,
I
am
with
him
in
trouble
,
I
will
deliver
him
and
he
shall
glorifie
me
.
And
David
saith
.
He
will
not
suffer
his
truth
to
faile
.
We
have
more
then
his
promise
,
we
have
his
oath
against
the
ungodly
.
I
have
sworn
in
my
wrath
that
they
shall
not
enter
into
my
rest
.
Ps.
95.11
.
Vse
.
Let
us
build
then
upon
this
promise
,
for
God
is
faithful
that
hath
promised
;
The
violent
and
the
oppressour
hath
part
in
the
wrath
of
God
,
as
he
saith
;
And
I
will
come
near
to
you
in
judgement
,
Mal.
3.5
.
and
I
will
be
a
swift
witnesse
against
the
sorcerers
,
and
against
the
adulterers
,
and
against
false
swearers
,
and
against
them
that
oppresse
the
hireling
in
his
wages
,
and
the
fatherlesse
,
and
the
widow
,
and
that
turn
aside
the
stranger
from
his
right
,
and
that
feare
not
me
,
saith
the
Lord
of
hosts
.
Here
is
Gods
threatning
against
two
of
the
sins
of
this
People
,
violence
and
the
want
of
the
feare
of
the
Lord
,
whereby
the
law
is
slacked
.
And
for
corruption
of
Justice
,
they
that
turn
judgement
into
wormwood
have
their
doom
.
Judgment
without
mercy
shall
be
shewed
to
them
that
have
no
mercy
.
Let
us
not
therefore
feare
them
,
or
be
troubled
at
them
that
go
in
these
wicked
ways
;
for
the
Judge
of
all
the
world
will
do
justly
.
The
cry
of
the
oppressed
shall
prevaile
against
them
.
He
also
will
heare
their
cry
and
will
help
them
.
The
Lord
is
King
,
the
earth
may
be
glad
thereof
,
and
the
multitude
of
the
Ilands
may
rejoyce
;
for
he
is
known
by
executing
judgment
;
he
is
the
husband
of
the
widow
,
and
the
father
of
the
fatherlesse
.
The
poore
committeth
his
cause
unto
him
,
for
he
relieveth
the
oppressed
.
2.
The
particulars
of
this
judgment
threatned
,
contain
two
things
,
-
1.
The
Judgment
threatned
.
-
2.
The
Executioners
thereof
.
1.
The
judgement
threatned
is
,
that
he
will
punish
them
by
the
conquering
hand
of
the
heathen
.
This
calleth
to
our
remembrance
divers
points
of
doctrine
delivered
out
of
the
prophecy
of
Oba●iah
.
-
1.
That
the
decrees
of
Gods
judgments
upon
the
wicked
are
constant
and
unchangeable
.
-
2.
That
God
useth
warre
as
one
of
his
rods
to
punish
sin
.
-
3.
That
all
wars
are
ordained
by
God
;
for
he
stirreth
up
this
warre
against
the
Jews
.
-
4.
That
God
punisheth
one
evil
Nation
by
another
.
-
5.
That
God
giveth
warning
of
his
judgments
to
those
whom
he
fore
knoweth
to
be
such
as
they
will
take
no
warning
to
amend
.
-
6.
That
God
requiteth
sinners
in
the
same
kind
in
which
they
offend
.
The
Jews
sinne
was
violence
,
and
violence
is
their
punishment
.
-
7.
That
the
judgment
of
God
upon
the
wicked
and
unmerciful
,
shall
be
without
all
mercy
.
The
point
that
I
will
now
adde
,
Doct.
is
That
the
Justice
of
God
doth
not
spare
his
own
People
,
if
they
provoke
him
.
The
Jews
shall
have
no
favour
,
if
the
Prophets
and
holy
men
have
cause
to
complain
of
them
.
All
the
promises
that
God
made
to
Israel
are
limited
by
the
condition
of
their
obedience
,
and
the
law
given
to
them
is
called
the
Lords
Covenant
,
because
all
those
promises
did
follow
the
obedience
of
that
law
;
otherwise
God
stood
free
to
withdraw
his
mercie
from
them
.
So
Moses
.
The
Lord
made
a
Covenant
with
us
in
Horeb.
The
Covenant
is
,
1
Pet.
2.5
.
You
shall
walk
in
all
the
wayes
which
the
Lord
your
God
commanded
you
,
that
yee
may
live
,
and
that
it
may
go
well
with
you
,
Vers.
33.
and
that
yee
may
prolong
your
days
in
the
land
which
ye
shall
possesse
.
God
himselfe
confesseth
,
Psal.
89.3
.
I
have
made
a
Covenant
with
my
chosen
,
I
have
sworn
unto
David
my
servant
;
Thy
Throne
will
I
establish
for
ever
,
Vers.
4.
and
build
up
thy
Throne
to
all
Generations
.
But
yet
with
condition
of
obedience
,
for
If
his
children
forsake
my
law
,
Vers.
30.
Vers
31.
Vers.
32.
and
walk
not
in
my
judgements
:
If
they
break
my
statutes
and
keep
not
my
Commandements
:
Then
will
I
visit
their
transgression
with
the
rod
,
and
their
iniquity
with
stripes
.
So
that
no
promise
or
oath
of
God
doth
give
Priviledge
or
immunity
to
any
to
offend
the
law
of
God
.
And
such
is
the
equal
Justice
of
God
,
that
David
though
a
man
after
Gods
heart
,
although
a
servant
of
Gods
finding
,
a
king
of
Gods
own
annointing
,
doth
confesse
,
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
hear
me
.
Moses
,
his
sister
Miriam
must
be
a
Leper
,
and
shut
out
of
the
Camp
for
murmuring
.
Moses
and
Aaron
shall
not
go
into
the
promised
land
for
their
want
of
sure
trust
in
God
.
For
God
is
no
accepter
of
Persons
.
Those
who
are
sealed
with
the
spirit
of
promise
,
Reas.
have
their
infirmities
,
lapses
and
relapses
,
but
as
they
sin
not
unto
death
,
1.
The
second
death
,
so
they
can't
suffer
any
other
then
temporal
chastisements
:
yet
these
they
cannot
stop
,
for
by
this
Physick
God
doth
often
purge
them
and
restore
them
to
health
;
in
this
fire
of
tribulation
he
doth
often
purge
their
drosse
.
For
some
water
will
serve
them
to
wash
them
if
they
be
taken
in
time
:
for
some
that
have
taken
rust
with
Gods
long
forbearance
,
and
their
own
custome
of
sinning
,
fire
is
necessary
to
burn
out
their
drosse
.
But
none
escape
;
of
this
all
are
Partakers
;
and
as
personal
sins
have
personal
chastisements
,
so
epidemical
sins
have
popular
punishments
;
when
a
Common-wealth
is
diseased
,
what
though
it
be
a
People
as
Israel
whom
God
hath
chosen
out
of
all
the
nations
of
the
world
,
what
though
he
have
rooted
out
the
heathen
to
plant
them
in
,
although
he
have
given
them
a
land
flowing
with
mi●k
and
honey
,
setled
the
Priesthood
and
his
Worship
,
given
them
his
Word
,
continued
them
in
peace
many
generations
.
Yet
if
they
shall
use
violence
and
oppression
:
if
they
shall
break
the
Law
of
God
,
and
corrupt
the
seat
of
judgement
;
The
Lord
will
see
it
,
and
be
angry
;
and
Noah
,
Daniel
and
Job
,
shall
not
keep
out
judgment
:
rather
the
complaints
of
the
just
shall
help
to
hasten
the
coming
of
wrath
against
that
land
.
We
have
heard
also
that
judgment
beginneth
at
the
house
of
God
.
1
Pet.
4.17
When
God
sent
destroyers
into
Jerusalem
,
their
Commission
was
,
Slay
utterly
old
and
young
,
both
maids
and
the
children
,
Ezech
9.6
and
the
women
,
and
begin
at
my
Sanctuary
.
We
may
say
that
England
hath
been
for
many
years
,
since
the
restitution
of
our
Religion
,
Gods
pleasant
plant
:
Vse
.
he
hath
given
it
rest
,
he
hath
hedged
you
,
walled
it
with
his
Providence
.
He
hath
given
us
peace
within
,
he
hath
given
us
victories
abroad
,
he
hath
kept
out
the
Chaldaeans
the
Spaniards
,
whose
invincible
strength
came
to
possesse
and
divide
the
land
.
He
hath
spoken
the
word
,
and
we
have
had
multitude
of
Preachers
,
Religion
and
all
kind
of
learning
;
all
Mercature
hath
flourished
,
and
we
have
traded
to
the
ends
of
the
world
;
Mechanical
and
manual
arts
have
come
up
to
their
full
growth
,
we
may
say
,
Non
fecit
Deus
taliter
,
we
have
peace
now
with
all
the
world
at
least
in
shew
and
pretence
.
Let
not
these
favours
of
God
swell
us
,
and
make
us
presume
in
our
hearts
,
that
our
God
cannot
be
lost
to
us
,
to
encourage
sinne
;
if
the
sins
of
the
Iews
be
found
amongst
us
,
violence
,
contempt
of
Religion
,
and
corruption
of
Justice
.
God
will
do
a
thing
in
our
days
,
which
he
that
heareth
will
not
believe
by
reason
of
our
long
rest
.
All
the
favours
of
God
came
in
with
true
Religion
;
and
the
contempt
thereof
wil
carry
them
out
again
;
for
God
is
no
accepter
of
Persons
as
we
are
Angli
,
if
we
were
Angeli
,
he
would
cast
us
out
of
our
heaven
upon
earth
,
and
give
our
land
to
strangers
that
shall
punish
us
,
and
make
them
that
hate
us
to
be
lords
over
us
.
2.
The
executioners
of
this
judgment
;
wherin
observe
,
-
1.
By
whom
God
will
punish
.
-
2.
How
farre
the
punishment
shall
extend
.
-
3.
What
shall
become
of
them
whom
God
doth
use
as
his
rods
in
this
execution
.
1.
By
whom
?
by
the
Chaldaeans
;
These
are
described
,
-
1.
By
their
own
fitnesse
for
their
designe
.
-
2.
By
their
Praparation
to
accomplish
it
.
-
3.
By
their
intention
in
it
.
2.
How
far
the
punishment
shall
extend
,
-
1.
To
a
full
Conquest
.
-
2.
To
a
proud
triumph
.
3.
What
shall
become
of
them
.
-
1.
They
shall
change
their
mind
.
-
2.
They
shall
offend
in
imputing
their
victories
to
their
own
idols
.
1.
By
whom
God
shall
punish
the
Jews
.
1.
Of
their
fitnesse
for
this
execution
,
they
are
described
to
us
by
these
notations
.
-
1.
They
are
bitter
.
-
2.
They
are
hasty
.
-
3.
They
are
dreadfull
.
-
4.
They
are
wilful
.
-
1.
Bitter
in
their
harsh
and
cruel
natures
.
-
2.
Hasty
in
their
participation
and
speed
.
-
3.
Dreadful
in
their
power
and
strength
.
-
4.
Wilful
in
taking
their
own
ways
;
for
their
judgement
and
dignity
proceedeth
from
themselves
.
To
be
bitter
and
slow
gives
warning
to
resist
,
and
affordeth
the
benefits
of
time
,
a
great
friend
to
defence
.
To
be
bitter
,
and
hasty
,
and
weak
,
is
but
a
lightning
,
a
flash
and
away
.
To
be
bitter
and
hasty
are
dreadful
;
but
to
admit
advice
gives
time
of
breathing
:
but
when
the
nature
is
inflamed
with
bitternesse
,
and
the
action
is
accelerated
with
haste
,
and
fortified
with
strength
,
and
followed
with
wilfulnesse
,
this
makes
up
a
full
danger
,
especially
where
God
setteth
such
a
work
.
These
be
evil
affections
in
this
People
,
&
prove
their
minds
set
upon
mischief
;
yet
God
maketh
rods
of
these
twigges
,
and
whips
of
these
cords
to
punish
the
sins
of
his
own
People
.
The
point
of
doctrine
here
is
,
That
God
can
make
good
use
of
the
vices
of
men
,
Doctr.
and
can
make
wicked
men
serve
him
as
the
instruments
of
his
will
,
as
Augustine
,
Deus
bonus
utitur
malis
necessariis
bene
.
Civ
.
dei
18
So
Mr.
Calvin
judiciously
observeth
in
the
text
,
Hec
quidem
non
fuerunt
laudanda
in
Chaldaeis
,
amarulentia
&
furor
;
sed
potest
deus
haec
vitia
convertere
in
optimum
finem
St.
Augustine
treating
of
the
prosemination
of
the
Gospel
,
and
the
quick
spreading
thereof
,
hath
two
chap●ers
to
our
purpose
.
cap.
50.
In
the
50.
he
sheweth
.
Per
passiones
praedicantium
illustrior
facta
est
Praedicatio
,
by
the
sufferings
of
Preachers
preaching
is
made
the
more
famous
.
In
the
51.
Per
dissentiones
hareticorum
fides
Catholica
roboratur
,
by
the
dissentions
of
hereticks
the
Catholik
faith
is
strengthned
.
He
is
so
full
to
this
purpose
,
to
shew
what
good
God
works
out
of
evil
,
that
I
cannot
suppresse
his
words
.
Inimici
ecclesiae
quolibet
errore
caecentur
,
si
accipiunt
potestatem
,
Corporaliter
affligendi
exercent
ejus
patientiam
.
Si
tantummodo
malè
sentiendo
adversantur
exercent
ejus
sapientiam
.
Vt
diligantur
,
exercent
ejus
benevolentiam
.
But
when
the
Church
of
God
grows
foule
,
and
when
People
of
God
forsake
God
,
and
go
in
their
own
ways
,
then
God
useth
the
wicked
ad
vindictam
;
then
as
David
saith
,
the
wicked
are
the
sword
of
the
Lord
.
Ps.
17.13
.
And
that
is
the
reason
why
God
doth
suffer
so
many
evils
in
the
world
,
because
they
be
his
rods
to
chasten
evil
.
Even
in
this
example
,
Ieremie
the
Prophet
of
the
Lord
doth
threaten
the
same
judgment
.
The
Chaldaeans
shall
fight
against
this
city
,
and
take
it
;
and
burn
it
with
fire
.
Jer.
37.8
.
Thus
saith
the
Lord
,
deceive
not
your selves
,
saying
,
the
Chaldaeans
shall
depart
from
us
,
for
they
shall
not
depart
.
For
though
you
had
smitten
the
whole
army
of
the
Chaldaeans
that
fight
against
you
,
and
there
remained
but
wounded
men
amongst
them
,
yet
they
should
rise
up
,
every
man
in
his
tent
and
burn
the
city
with
fire
.
Thus
God
doth
,
Cap.
1.
because
he
will
declare
his
owne
perfection
of
wisedome
and
goodnesse
,
that
he
can
work
good
out
of
evil
,
and
dispose
the
very
vices
of
men
to
good
.
And
thus
the
examples
of
foule
sinnes
in
our
brethren
,
do
move
us
,
1.
To
a
loathing
thereof
;
as
we
read
,
the
Lacedemonians
would
make
their
slaves
drunk
,
and
then
shew
them
to
their
children
to
make
them
loath
drunkennesse
;
and
all
that
have
the
feare
of
God
,
when
they
see
and
heare
the
evil
conversation
,
and
evil
and
profane
words
of
the
wicked
,
they
behold
in
them
the
ugly
face
of
sinne
,
and
are
touched
at
the
heart
with
a
detestation
of
the
same
.
2.
They
move
us
to
charity
.
1.
Charitas
incipiens
at
our selves
to
take
warning
by
their
example
,
that
we
when
we
see
a
thief
,
do
not
turn
to
him
,
nor
be
Partakers
with
the
adulterers
.
To
make
us
set
a
guard
upon
our
whole
life
,
a
zealous
purpose
to
eschew
evil
.
To
use
the
means
for
our
preservation
from
evil
,
which
are
hearing
,
and
meditation
in
the
law
of
God
,
and
frequent
and
fervent
Prayer
.
2.
Charitas
proficiens
,
to
pray
God
for
our
brethren
,
that
he
would
direct
their
paths
,
forgive
their
sins
,
and
mend
their
lives
,
and
preserve
others
from
being
corrupted
by
their
evill
example
.
2.
God
bringeth
forth
the
effects
of
his
own
good
will
,
Reas.
2
out
of
the
ministry
of
the
vices
of
men
,
to
declare
his
true
justice
in
punishing
sinne
by
sinne
,
that
sinners
may
see
that
they
serve
for
rods
,
one
to
whip
another
of
them
,
whereas
the
just
do
not
,
cannot
hurt
one
another
;
for
all
evil
is
noxious
,
holinesse
is
humble
.
God
declareth
himself
King
and
supream
Lord
of
the
earth
herein
;
Reas.
3
for
as
David
saith
,
fecit
quicquid
voluit
,
he
hath
done
what
ever
he
will
.
He
will
not
let
either
the
sinner
that
acteth
,
or
Satan
that
suggesteth
evil
,
to
have
the
managing
thereof
;
for
howsoever
it
seemeth
that
they
serve
their
own
turns
therein
,
he
will
dispose
their
evil
to
his
own
proper
ends
,
and
they
shall
unwillingly
work
for
him
,
though
both
the
bent
of
the
suggestion
of
Satan
,
and
the
promise
of
the
intention
of
the
sinner
,
and
the
fewel
of
the
affection
,
and
the
whole
force
of
the
action
be
diverted
against
him
.
So
Josephs
brethren
full
of
envie
to
him
sold
him
into
Egypt
.
What
a
charity
did
God
work
out
of
it
?
so
the
Jews
for
envy
pursued
Christ
to
the
Crosse
;
all
the
godly
fare
the
better
for
the
good
which
was
effected
by
it
.
Israel
is
here
punished
by
the
Chaldaeans
,
and
God
maketh
use
of
these
bryars
and
thorns
to
prick
and
goare
his
People
:
he
suffereth
them
to
be
carried
into
captivity
.
All
the
force
of
Satan
and
his
instruments
,
prevail
no
farther
against
the
Church
,
then
for
correction
and
burning
out
the
drosse
,
God
doth
still
do
all
things
for
the
best
.
The
consideration
where
of
serveth
,
1.
To
pacifie
us
against
evils
,
Vse
.
and
to
lay
that
storme
which
either
humane
passion
or
inordinate
zeal
may
stirre
up
against
sinne
and
sinners
,
though
that
all
punishment
in
its
nature
be
evil
,
yet
God
may
work
good
of
it
;
and
the
Son
of
God
saith
,
Resist
not
evill
,
let
it
have
its
course
,
and
expect
Gods
end
in
at
.
You
see
how
much
Habakkuk
was
troubled
at
the
sins
of
the
Iews
;
how
he
did
even
chide
with
God
for
his
patience
and
remissenesse
toward
them
;
you
see
from
thence
it
is
a
burthen
to
man
to
beare
the
impieties
of
their
brethren
,
and
to
behold
their
uncharitablenesse
:
and
therefore
it
is
lawful
to
complain
to
God
of
such
,
and
to
awake
his
justice
against
them
.
And
here
in
Gods
answer
,
you
see
that
God
can
make
use
of
men
of
evil
natures
and
ungodly
lips
to
execute
his
will
.
Observe
the
faults
of
these
Chaldaeans
,
1.
Idolatrous
;
therefore
Religion
,
and
the
whole
worship
of
God
,
and
the
house
of
his
worship
,
and
the
Priests
and
the
Ministers
of
it
were
like
to
pay
for
it
.
Woful
is
that
state
that
giveth
any
way
to
idolatry
to
enter
into
it
;
for
Amaziah
cannot
endure
Amos
to
prophecy
near
the
King
.
2.
Fierce
and
cruel
,
and
therefore
no
mercy
to
be
expected
where
they
may
use
the
sword
.
3.
Proud
and
imperious
;
so
that
to
serve
them
was
the
basest
vassalage
that
might
be
.
Such
a
nation
as
this
will
always
make
a
good
sharp
rod
,
to
scourge
the
Church
when
it
rebelleth
against
God
.
And
let
that
Land
into
which
such
a
nation
doth
come
,
either
in
a
storme
by
force
,
or
in
a
calme
by
treaty
to
have
power
therein
,
perswade
it self
,
that
God
ows
it
a
whipping
,
and
will
not
be
long
in
debt
.
But
in
all
fears
,
and
smart
,
let
the
comfort
of
this
doctrine
season
our
hearts
,
that
God
doth
use
the
evils
that
be
in
men
well
,
and
all
things
shall
come
to
the
best
to
them
that
feare
God
.
Let
us
remember
our
lesson
,
let
us
live
in
the
learning
and
practice
of
it
,
feare
God
and
keep
his
Commandements
,
and
let
Satan
do
his
worst
,
and
let
the
Catholick
Bishop
and
the
Chaldaeans
his
idolatrous
,
cruel
and
proud
sonnes
,
use
either
their
wit
or
strength
against
us
;
si
Deus
pro
nobis
,
if
God
be
for
us
,
all
is
well
.
These
thorns
shall
bear
us
grapes
,
and
these
thistles
figs
;
We
had
need
to
consider
that
in
all
machinations
and
actions
of
m●s
chief
against
the
Church
there
is
also
the
right
hand
of
the
most
high
,
dextera
excelsi
:
let
us
take
heed
that
we
do
not
sinne
too
boldly
with
that
.
Rather
let
us
await
the
good
issue
that
his
holy
will
shall
produce
;
for
all
things
do
work
together
for
our
good
,
if
we
do
fear
and
serve
him
.
2.
This
serveth
to
soften
that
hard
Doctrine
of
our
Saviours
,
Vse
2
which
goeth
so
much
against
the
heart
of
flesh
and
bloud
,
to
blesse
those
that
curse
and
persecute
us
,
and
to
pray
for
those
that
hate
us
,
to
love
our
enemies
;
for
seeing
all
their
actions
be
governed
and
disposed
by
the
providence
of
God
,
who
loveth
us
so
well
,
that
he
spared
not
his
own
Son
but
gave
him
unto
death
for
us
,
we
may
promise
our selves
good
out
of
all
evils
that
they
imagine
of
execute
against
us
.
There
be
two
things
which
must
be
considered
in
our
enemies
,
to
quicken
this
charity
.
-
1.
The
person
of
our
enemy
which
teareth
(
though
much
defaced
)
the
image
of
God
,
and
is
the
same
nature
with
us
;
flesh
of
our
flesh
,
and
bone
of
our
bone
,
which
we
must
not
hate
nor
wish
ill
to
.
-
2.
The
imployment
of
God
in
his
actions
which
do
offend
us
;
for
we
see
that
God
stirreth
him
and
setreth
him
awork
,
and
manageth
the
whole
operation
to
his
own
purpose
;
Therefore
think
not
our
Saviours
Precept
an
hard
saying
,
who
commandeth
charity
even
to
an
enemie
,
and
love
to
such
as
hate
us
.
For
even
in
the
injuries
they
do
to
their
brethren
,
they
do
service
to
God
.
Yet
is
not
God
author
of
the
evil
done
,
but
of
the
good
exracted
out
of
that
evil
,
and
applyed
to
the
benefite
of
his
Church
.
2.
Their
preparation
to
accomplish
this
Will
of
God
;
-
1.
In
their
own
persons
.
-
1.
Terrible
.
-
2.
Wilfull
.
-
2.
In
their
military
forces
.
-
1.
Their
horses
.
-
1.
Feirce
.
-
2.
Speedy
.
-
2.
Their
riders
.
-
1.
Numerous
.
-
2.
Speedy
.
-
3.
Cruell
.
1.
For
their
own
persons
,
no
doubt
but
they
should
bring
with
them
all
the
appearance
of
danger
and
horrour
that
might
be
,
that
God
might
cast
the
fear
of
them
upon
the
Jews
;
that
is
number
,
choice
of
souldiers
,
strength
of
armes
.
2.
For
the
forces
here
named
,
horses
trained
up
to
the
field
,
flesht
in
bloud
with
horsemen
to
manage
that
feircenesse
to
the
destruction
of
the
Jew
;
This
is
their
preparation
,
wherein
we
are
taught
that
When
God
undertaketh
to
do
a
work
,
he
accommodateth
all
fit
means
for
a
full
execution
.
Doctr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
things
work
together
;
for
when
he
beginneth
he
will
also
make
an
end
.
You
all
know
that
God
hath
no
need
of
means
to
execute
his
Will
,
his
Will
is
a
law
to
his
creature
;
Yet
he
chooseth
in
his
great
wisedom
by
visible
and
sensible
means
to
chasten
the
rebellion
of
the
Jews
,
that
his
ways
may
be
know
upon
earth
,
even
the
wayes
of
his
judgments
that
the
earth
may
stand
in
awe
of
him
.
God
would
have
his
Church
know
,
that
if
he
once
take
displeasure
against
them
;
he
hath
the
command
of
armies
to
fight
against
them
;
for
he
is
LORD
of
Hoasts
.
Men
partners
with
them
of
the
same
nature
,
shall
be
fearfull
and
terrible
to
them
,
they
shall
lay
aside
all
humanity
,
and
shall
arme
themselves
with
malice
and
cruelty
to
destroy
them
;
they
shaall
see
that
God
can
put
mettal
into
them
,
and
into
their
horses
,
and
make
all
their
military
provisions
mortal
to
destroy
them
:
for
who
is
so
great
a
God
as
our
God
.
Edom
had
made
peace
as
you
heard
out
of
Obadiah
,
with
his
neighbour
nations
,
yet
the
men
of
his
confederacie
put
a
wound
under
him
.
Let
us
not
trust
our
peace
with
all
the
world
,
especially
with
them
whose
religion
is
a
warrant
to
them
to
break
with
us
when
they
see
an
advantage
.
Let
us
make
and
keep
peace
with
our
God
,
and
put
our
sins
to
silence
which
cry
out
for
judgments
against
us
;
for
if
he
be
on
our
side
,
we
need
not
feare
the
arme
of
flesh
:
the
horse
and
the
rider
too
will
fall
,
&
fail
,
as
in
the
example
of
Israel
,
he
hath
a
red
sea
,
a
judgment
of
vengeance
to
follow
them
:
one
shall
chase
a
thousand
.
A
thousand
shall
fall
on
thy
side
,
and
ten
thousand
at
thy
right
band
,
but
shall
not
come
near
thee
.
There
is
,
Psal.
91.7
.
there
can
be
no
danger
to
them
that
have
the
God
of
Jacob
for
their
refuge
.
When
armies
fight
his
battels
,
they
are
terrible
and
dreadful
;
when
he
is
on
our
side
,
there
are
more
with
us
then
against
us
.
The
name
of
the
Chaldaeans
,
their
fiercenesse
,
their
hasty
violence
,
their
number
,
their
horses
,
their
riders
,
their
whole
Preparation
for
warre
,
do
all
borrow
terrour
from
ego
excitabo
,
I
will
stir
up
;
it
is
God
that
setteth
them
a
work
,
which
putteth
this
mettal
into
them
.
Let
me
learn
of
the
Apostle
Saint
Paul
to
apply
this
terrour
,
to
the
common
use
of
all
those
that
are
despisers
of
the
threatnings
of
God
.
Beware
therefore
least
that
come
upon
you
which
is
spoken
of
by
the
Prophets
.
Acts
13.40
.
And
there
he
citeth
these
words
,
ver.
5.
I
will
do
a
work
in
your
days
,
which
yee
will
not
believe
,
&c.
whereby
he
sheweth
.
1.
That
the
Provocation
which
moveth
God
to
this
severe
judgment
is
contempt
;
therefore
Saint
Paul
saith
,
Heare
yee
despisers
,
for
it
was
spoken
at
first
to
such
as
did
slack
the
law
of
God
,
and
had
no
awe
or
reverence
of
his
threatnings
and
judgments
.
2.
That
this
was
no
singular
judgment
proper
to
that
nation
of
the
Iews
,
but
common
to
his
People
all
the
world
over
;
for
God
seeing
Religion
contemned
,
and
Justice
corrupted
,
that
neither
a
Christian
,
nor
a
moral
conversation
is
regarded
,
he
will
find
Chaldaeans
more
fierce
and
hasty
and
violent
nations
,
to
over-run
and
destroy
such
a
People
.
Our
sins
are
the
edge
and
point
of
their
weapons
.
3.
The
intention
of
the
Chaldaeans
.
God
worketh
as
he
professeth
,
in
this
invasion
,
and
his
end
is
,
to
punish
the
over-growing
sins
of
the
Jews
,
the
Chaldaeans
they
work
,
their
end
is
spoil
and
enlargement
of
their
dominion
.
God
for
his
own
end
giveth
way
to
them
and
suffereth
,
that
is
not
all
,
he
worketh
with
them
and
accomplish
their
desire
.
The
Papist
and
the
Anabaptist
do
both
charge
the
Protestant
Church
that
we
maintain
God
to
be
the
Author
of
sin
.
Campian
saith
,
for
us
,
Volens
,
Suggerens
,
Efficiens
,
Jubens
,
Reas.
8
Operans
,
&
in
hoc
impiorum
scelerata
consilium
gubernans
.
And
this
is
one
of
our
paradoxes
.
Cardinal
Bellarmine
doth
maintain
,
that
all
evils
are
done
on
earth
,
only
permittente
deo
by
Gods
permission
.
Our
answer
is
,
That
in
all
sinful
actions
,
two
things
are
to
be
considered
,
as
Aquinas
well
teacheth
.
-
1.
Ipsa
actio
,
the
action
.
-
2.
Vitium
actionis
,
the
fault
of
the
action
.
We
confesse
that
God
is
vilens
,
suggerens
,
efficiens
,
jubens
,
operans
,
and
gubernans
in
actione
,
for
omnis
actio
quatenus
actio
est
bona
;
for
deus
omnia
operatur
.
In
him
we
live
and
move
,
and
without
his
power
no
action
can
be
performed
.
It
is
blasphemie
to
say
or
think
that
any
thing
is
,
or
can
be
done
against
the
will
,
or
without
the
power
of
God
,
or
that
God
doth
lend
his
power
to
any
against
himselfe
,
and
his
Will
,
for
that
destroyeth
the
Omnipotent
Providence
of
God
.
But
for
the
evil
that
is
in
a
wicked
action
,
that
deriveth
it
felf
from
the
corrupt
root
of
mans
sinful
nature
.
Saint
Augustine
handling
this
point
doth
thus
exemplifie
it
.
Qum
pater
tradiderit
filium
,
&
dominus
corpus
suum
,
Epl.
48.
ad
vincent
.
&
Judas
dominum
cur
in
hac
traditione
deus
justus
est
,
&
homoreus
,
nisi
quia
in
re
una
quam
fecerunt
causa
non
una
est
ob
quam
fecerunt
?
In
the
example
in
my
text
God
himself
hath
cleared
this
truth
.
For
here
are
the
Chaldaeans
.
-
1.
Out
of
a
natural
fiercenesse
of
evil
nature
,
apt
to
do
mischief
,
and
hasty
to
execute
it
.
-
2.
Out
of
a
covetous
desire
to
enrich
themselves
,
making
no
conscience
to
invade
the
goods
of
their
neighbours
.
-
3.
Out
of
an
ambitious
and
proud
desire
,
longing
to
possesse
a
land
that
is
not
theirs
.
Doth
God
approve
these
unchristian
desires
in
this
idolatrous
and
wicked
nation
?
We
say
and
believe
that
God
hateth
wickednesse
,
neither
shall
evil
dwell
with
him
.
Yet
for
the
action
of
violence
.
God
seeth
his
people
of
the
Jews
for
contempt
of
Religion
,
and
for
corruption
of
Justice
,
and
for
violence
to
one
another
worthy
of
punishment
,
he
holdeth
them
worthy
to
be
punished
with
violence
,
and
therefore
he
stirreth
up
a
violent
nation
against
them
.
He
seeth
that
they
live
by
oppression
,
and
therefore
he
sendeth
oppressours
to
strip
them
out
of
all
.
He
seeth
that
they
live
in
unbridled
licentiousnesse
,
and
therefore
he
taketh
away
their
liberty
and
sendeth
them
into
captivity
;
he
findeth
them
unworthy
of
the
land
which
he
gave
them
,
and
therefore
he
giveth
it
away
to
strangers
,
and
putteth
their
enemies
into
possession
thereof
.
Consider
all
this
as
malum
panis
,
the
evil
of
punishment
,
and
so
God
is
Author
,
Suggestor
,
and
operator
herein
.
But
consider
how
the
Chaldaeans
work
in
this
affaire
,
and
God
himself
acquitteth
himself
in
this
text
,
and
putteth
it
off
upon
them
.
Their
judgement
and
their
dignity
shall
proceed
from
themselves
.
That
which
they
seek
is
a
project
of
their
own
,
Verse
7.
they
know
not
what
God
would
have
done
,
and
as
they
advise
not
with
him
,
nor
understand
that
he
stirreth
them
,
they
acknowledge
nothing
to
him
,
as
it
followeth
,
for
they
thank
their
own
god
for
the
victory
.
You
do
now
see
Gods
good
end
,
and
their
evil
,
and
in
this
one
action
;
and
Saint
Augustine
saith
,
Deus
quasdam
voluntates
suas
utique
bonas
implet
,
per
malorum
hominum
voluntates
malas
.
Vide
Whitak
.
contra
Camp.
ratione
8.
From
hence
it
cometh
that
they
,
which
fulfilling
the
Will
of
God
,
which
they
know
not
,
do
fulfil
their
own
Will
,
which
they
aime
at
,
have
no
reward
of
their
service
,
but
rather
are
after
punished
for
the
same
,
as
Hugo
de
Sancto
victore
,
saith
.
Quoniam
non
suâ
voluntate
,
De
Sacramenti
Ps.
4.
c.
15.
ad
implendam
dei
voluntatem
dirigunt
,
sed
occulta
ipsius
dispositione
.
And
thus
doth
Master
Calvin
teach
men
,
in
those
places
which
Campiarae
doth
slanderously
traduce
to
this
paradox
,
that
God
is
author
of
sin
.
The
title
is
Deum
ite
impiorum
opera
iti
,
&
animos
flectere
ad
exequenda
sua
judicia
ut
purus
ipse
ab
omni
labe
maneat
.
1
,
Inst.
18.
It
sufficeth
that
wee
see
the
intention
of
the
Chaldaeans
evil
,
for
that
condemneth
them
,
and
his
judgement
upon
them
,
which
followeth
in
this
chapter
,
doth
prove
,
that
their
intention
make
their
whole
service
corrupt
,
so
that
though
it
pleased
God
that
evil
was
done
against
the
Jews
,
they
did
not
please
God
that
did
execute
the
same
.
The
rule
is
true
,
that
all
evil
actions
are
justly
judged
by
the
intentions
of
their
Agents
,
good
actions
are
not
so
.
⊙
For
every
good
intention
will
not
justifie
an
action
to
be
lawful
:
as
in
Rebecca
and
Iacob
her
sonne
,
it
was
a
good
intention
to
seek
the
blessing
which
God
had
decreed
,
but
the
act
whereby
it
was
attained
,
was
meerly
unlawful
.
But
an
evil
intention
is
sufficient
to
corrupt
any
action
,
though
it
carry
never
so
specious
a
shew
of
good
.
Jacobs
sonnes
went
about
a
good
action
,
to
draw
the
Shechemites
into
a
conformity
with
the
Hebrews
in
Religion
,
the
intention
of
the
Shechemites
,
which
made
them
embrace
the
motion
,
was
the
enriching
of
themselves
by
this
correspondencie
,
the
intention
of
Jacobs
sonnes
was
to
betray
them
to
death
,
and
God
punished
them
both
the
Shechemites
with
death
,
the
sonnes
of
Jacob
with
their
fathers
curse
.
And
the
Chaldaeans
punished
the
Jews
,
and
sought
therein
the
glory
of
God
only
,
and
gave
him
the
praise
of
their
victory
,
of
whom
they
borrowed
the
power
of
their
strength
they
had
been
blamelesse
;
but
their
hands
concurred
with
the
just
will
of
God
,
their
hearts
did
not
,
yet
God
is
just
in
employing
them
.
The
rule
therfore
is
,
that
he
that
willeth
the
same
thing
which
God
willeth
,
&
doth
the
same
thing
which
God
would
have
done
sinneth
,
except
he
willeth
and
doth
the
same
thing
,
in
the
same
matter
and
for
the
same
end
which
God
projecteth
.
Let
the
same
mind
be
in
you
that
was
in
Christ
Jesus
,
arme
your selves
with
the
same
mind
.
That
mind
is
an
armour
against
the
wrath
of
God
;
1.
Pet.
4.1
.
we
know
we
cannot
displease
him
,
so
long
as
there
is
an
harmonie
of
our
mind
with
his
;
that
mind
is
an
armour
against
the
revenge
of
men
,
for
if
we
be
abundant
always
in
the
work
of
the
Lord
,
we
know
that
our
labour
is
not
,
Eph.
4.23
.
cannot
be
in
vaine
in
the
Lord
;
for
we
must
be
renewed
in
the
spirit
of
our
mind
,
we
must
not
be
like
the
axe
and
hammer
in
the
hand
of
the
artificer
,
which
knoweth
not
who
useth
it
;
nor
what
he
doth
,
nor
why
;
we
are
living
instruments
,
and
our
minds
must
set
our
hands
awork
,
we
must
know
what
we
do
,
for
whom
and
why
,
or
else
our
work
is
against
our selves
.
We
do
nothing
,
but
as
God
doth
guide
the
hand
,
so
he
frameth
the
heart
and
affections
to
it
,
if
he
do
not
also
enlighten
our
understandings
,
and
apply
our
minds
to
it
,
we
are
carried
as
bruit
beasts
,
we
are
not
led
as
men
.
So
then
I
leave
those
Chaldaeans
,
though
the
armies
of
God
at
this
time
,
and
doing
the
will
of
God
ignorantly
,
yet
for
the
corruption
of
their
intention
culpable
,
and
in
as
ill
case
as
they
whom
they
persecute
and
overcome
.
All
the
injuries
that
we
do
by
word
or
deed
to
our
brethren
,
they
are
done
with
Gods
privity
,
Vse
.
he
knoweth
thereof
,
he
disposeth
them
to
their
punishment
who
suffer
by
us
,
or
for
the
exercise
of
their
patience
,
or
the
tryal
of
their
charity
to
them
that
hurt
them
,
or
their
constancie
in
obedience
to
him
.
Let
us
not
so
much
consider
what
good
God
doth
work
out
of
us
to
them
,
as
what
evil
breedeth
in
our
heart
,
and
so
no
thank
to
Iosephs
brethren
that
he
is
the
second
man
in
Aegypt
.
All
the
fat
of
the
land
of
Goshen
and
the
sweet
exchang
of
their
pinching
famine
for
a
swelling
plenty
,
will
not
still
the
clamorous
accusing
voice
of
their
guilty
conscience
,
for
the
sinne
of
their
evil
intention
against
their
brother
;
for
as
soon
as
their
father
died
,
their
fear
revived
,
they
doubted
that
Joseph
would
revenge
that
fault
.
The
old
word
was
animus
cujusque
,
is
est
quisque
,
every
mans
mind
is
himself
,
and
so
when
David
saith
of
the
just
man
:
the
floods
of
many
waters
shall
not
come
near
him
:
it
is
expounded
it
shall
not
come
so
high
as
his
mind
to
the
disquieting
thereof
:
it
shall
not
come
so
high
as
his
faith
to
the
weakning
thereof
.
Remember
this
when
you
pray
,
fiat
voluntas
tua
,
thy
will
be
done
;
that
you
desire
of
God
not
only
a
correspondence
with
his
hand
,
that
you
may
do
that
which
he
would
have
done
,
but
correspondence
of
Will
that
you
may
do
it
for
the
same
cause
.
2.
How
far
the
punishment
shall
extend
.
-
1.
To
a
full
Conquest
.
-
2.
To
a
proud
triumph
.
Divis
.
p.
78
The
full
Conquest
is
set
forth
,
vers.
6.
They
shall
march
through
the
bredth
of
your
land
to
possesse
the
dwelling
places
that
are
not
theirs
.
v
9.
They
shall
come
all
for
violence
,
and
shall
gather
together
the
captivity
as
the
sand
.
Wherin
is
described
a
full
possession
of
the
land
of
the
Jews
,
and
a
deportation
of
the
people
,
a
losse
even
of
the
birth-right
and
the
blessing
.
The
land
of
Canaan
is
called
the
land
of
promise
,
for
God
promised
it
to
Abraham
,
and
swore
to
him
that
his
seed
should
inherit
it
,
but
by
way
of
Covenant
which
had
reference
to
their
obedience
of
the
law
of
God
,
for
so
Moses
forewarned
them
.
If
thou
forget
the
Lord
thy
God
,
&c.
I
testifie
unto
you
this
day
,
yee
shall
surely
perish
,
Deut.
8.19
.
as
the
nations
which
the
Lord
destroyeth
before
you
;
so
yee
shall
perish
,
because
ye
would
not
be
obedient
unto
the
voice
of
the
Lord
your
God
.
And
Moses
saith
unto
them
.
Behold
I
set
before
you
this
day
,
Deut.
11.26
.
a
blessing
and
a
curse
.
Blessing
,
if
you
obey
the
Commandments
of
the
Lord
,
&c.
And
the
curse
,
if
you
will
not
obey
.
Now
God
is
free
of
his
promise
and
oath
that
he
made
to
them
,
for
they
have
disobeyed
him
,
they
have
corrupted
their
ways
,
they
have
contemned
and
slacked
the
Law
of
God
,
therefore
they
have
forfeited
their
estate
in
that
good
land
,
and
their
persons
stand
obliged
to
the
punishment
of
their
disobedience
.
The
lesson
is
,
Doct.
that
all
the
promises
of
Gods
favour
to
men
,
are
not
absolute
but
conditional
,
and
are
referred
to
the
obedience
or
disobedience
of
men
.
For
man
is
mutable
.
Reason
God
is
unchangeably
just
,
he
must
not
,
he
cannot
favour
disobedience
,
his
love
goes
not
in
the
blood
,
but
in
the
faith
of
Abraham
.
Israel
the
posterity
of
Abraham
is
no
more
to
him
then
the
posterity
of
Canaan
who
had
his
fathers
curse
,
except
that
Israel
do
serve
him
better
then
they
do
.
He
hath
told
them
so
by
Moses
,
for
seeing
there
was
no
merit
in
them
to
deserve
his
love
at
first
,
and
no
means
for
them
to
continue
his
love
,
but
their
obedience
,
that
failing
,
they
are
to
him
as
heathens
.
Christ
teacheth
us
,
that
if
any
be
wilful
,
and
will
not
obey
the
Church
,
he
must
be
to
us
as
an
Heathen
and
a
Publicane
,
we
can
never
excommunicate
such
ex
communione
charitatis
,
out
of
the
communion
of
charity
,
for
as
much
as
in
us
lieth
we
must
have
peace
with
all
men
,
and
we
must
never
hide
our selves
from
our
own
flesh
,
and
we
must
do
good
unto
all
men
,
but
we
may
,
we
must
exclude
them
,
ex
Communione
Ecclesia
,
from
the
Communion
of
the
Church
,
we
must
not
admit
them
to
our
Congregations
,
nor
esteem
them
members
of
the
Church
till
they
be
reconciled
.
Religion
is
the
knot
of
true
union
that
knitteth
us
to
God
,
that
uniteth
us
to
one
another
,
that
once
dissolved
,
farewel
fair
weather
,
we
must
turn
all
into
chiding
and
reproof
,
and
as
the
Apostle
saith
,
come
to
them
with
the
rod.
We
must
complain
of
them
to
God
,
and
awake
his
Justice
upon
them
.
So
that
if
we
would
keep
our
land
from
invasion
and
depopulation
,
our
persons
from
captivity
and
deportation
,
our
goods
from
direption
and
deprecation
,
let
us
serve
the
Lord
in
feare
and
obedience
,
in
holinesse
and
righteousnesse
before
him
all
the
days
of
our
lives
.
2.
The
punishment
shall
extend
to
a
proud
triumph
,
which
is
exprest
.
v.
10.
They
shall
scoffe
at
the
Kings
,
and
the
Princes
shall
be
a
scorne
to
them
,
and
they
shall
deride
every
strong
hold
.
This
is
another
of
Gods
rods
:
Doct.
he
punisheth
the
despisers
with
scorne
and
contempt
,
as
you
heard
out
of
Obadiah
:
Behold
I
have
made
thee
small
,
Vers.
2.
thou
art
greatly
despised
.
Therefore
Saint
Paul
repeating
this
prophecie
,
doth
by
way
of
exposition
,
to
shew
to
whom
this
judgment
doth
belong
,
say
,
Behold
yee
despisers
,
and
wonder
,
and
vanish
away
,
Acts
13.40
.
for
behold
yee
amongst
the
heathen
.
This
is
Gods
own
word
,
He
that
despiseth
me
shall
be
dspised
.
Yea
,
as
the
Psalmist
saith
,
He
poureth
contempt
upon
Princes
.
Two
things
that
are
most
priviledged
from
contempt
shall
here
suffer
it
.
-
1.
The
Majesty
of
Kings
.
-
2.
The
strength
of
fortifications
.
But
when
the
supream
Majesty
of
God
is
offended
and
despised
,
these
cannot
escape
both
destruction
and
contempt
.
This
the
generous
nature
of
man
doth
more
fear
then
any
temporal
evil
:
let
me
ake
,
and
smart
,
and
lose
all
,
but
let
me
not
be
despised
.
When
the
Jews
began
after
the
captivity
,
to
build
again
the
wals
of
the
city
,
they
had
strong
opposition
by
their
enemies
,
Tobiah
and
Sanballat
,
and
others
,
who
laboured
to
hinder
the
building
all
they
could
.
But
when
they
despised
the
Jews
,
and
scorned
their
work
,
Nehemiah
took
it
to
heart
,
and
grew
very
earnest
with
God
in
complaint
against
them
.
For
,
Sanballat
mocked
the
Jews
,
and
said
before
his
brethren
and
the
army
of
Samaria
Nehem.
4.1
.
What
do
these
weak
Jews
?
will
they
fortifie
themselves
?
will
they
sacrifice
?
will
they
finish
it
in
a
day
?
will
they
make
the
stones
whole
again
out
of
the
heaps
of
dust
,
seeing
they
are
burnt
?
And
Tobiah
the
Ammonite
was
beside
him
,
and
said
,
although
they
build
,
yet
if
a
fox
go
up
,
he
shall
even
break
down
their
strong
wall
.
This
sends
Nehemiah
to
God
,
saying
,
Hear
O
God
,
(
we
are
despised
)
and
turn
their
shame
upon
their
own
head
.
This
heavy
judgment
shall
God
inflict
upon
the
Jews
.
The
reason
is
,
Reason
.
because
this
is
the
fittest
punishment
for
their
pride
.
Now
they
shall
see
,
that
so
long
as
a
People
walketh
humbly
before
God
,
so
long
they
live
in
glory
and
reputation
;
but
when
God
faileth
them
for
their
sinnes
,
their
enemies
do
prevail
against
them
,
and
cover
them
with
disdain
.
When
God
tryed
Job
with
all
kind
of
corporal
and
temporal
calamities
in
the
agony
and
smart
of
his
passion
,
he
looketh
back
to
the
former
mercies
of
God
;
wherein
I
observe
,
that
he
giveth
the
first
place
of
his
temporal
happinesse
to
that
respect
that
was
given
to
him
.
When
I
went
out
to
the
gate
through
the
City
,
Job
29.7
.
when
I
prepared
my
seat
in
the
street
,
The
young
men
saw
me
,
Verse
8.
and
hid
themselves
,
and
the
aged
arose
and
stood
up
.
The
Princes
refrained
talking
,
Verse
9.
and
laid
their
hand
on
their
mouth
.
The
Nobles
held
their
peace
,
Vers.
10.
and
their
tongue
cleaved
to
the
roof
of
their
mouth
.
When
the
eare
heard
me
,
Vers.
11.
then
it
blessed
me
,
and
when
the
eye
saw
me
,
it
gave
witnesse
to
me
.
But
in
the
next
chapter
recounting
the
miseries
which
had
come
upon
him
,
he
gives
the
first
place
to
contempt
.
But
now
they
that
are
younger
then
I
have
me
in
derision
,
Job
30.1
.
whose
fathers
I
would
have
disdained
to
sit
with
the
dogs
of
my
flock
.
They
were
children
of
fooles
,
Verse
8.
children
of
base
men
;
they
were
viler
then
the
earth
.
And
now
I
am
their
song
,
Verse
9.
I
am
their
by-word
.
They
abhor
me
,
Verse
10.
and
fly
far
from
me
,
and
spare
not
to
spit
in
my
face
.
Read
on
at
leasure
.
But
thus
did
the
Jewes
abuse
Christ
:
Is
not
this
the
Carpenter
?
And
after
they
put
on
him
a
purple
garment
,
and
put
a
Reed
in
his
hand
,
and
crowned
him
with
thornes
,
and
saluted
him
scornfully
,
King
of
the
Jews
.
They
spit
on
his
face
,
and
even
hanging
on
the
Crosse
of
pain
and
shame
,
they
laughed
him
to
scorn
.
Some
referre
the
non
sicut
to
this
especially
.
Have
ye
no
regard
all
ye
that
passe
by
the
way
,
consider
and
behold
if
ever
there
were
sorrow
like
my
sorrow
which
was
done
to
me
:
Lam.
1.12
For
the
grief
of
contempt
must
needs
be
the
greatest
humiliation
,
because
of
the
eminencie
and
excellencie
of
his
person
.
And
for
Christian
Religion
in
the
Primitive
times
of
the
Church
,
the
common
evill
opinion
of
it
was
that
,
it
was
Heresie
;
but
the
learned
Grecians
did
call
preaching
foolishnesse
,
ubi
sapiens
?
ubi
scriba
?
The
way
to
avoid
this
contempt
,
is
humility
,
Vse
.
a
vertue
unknown
to
the
moral
wisemen
of
former
ages
;
it
is
the
proper
vertue
of
the
Christian
.
Discite
à
me
quia
mitis
&
humilis
.
This
is
the
vertue
,
and
he
the
only
teacher
of
it
,
the
best
example
of
it
,
the
fullest
reward
of
it
.
You
heard
from
Obadiah
to
Edom
,
The
pride
of
thy
heart
hath
deceived
thee
:
Vers.
3.
The
pride
of
life
is
the
Queen
of
vices
,
as
you
heard
then
,
it
trespasseth
the
Majesty
of
God
,
it
turned
Angels
into
devils
,
and
cast
man
out
of
Paradise
.
Hugo
.
Superbia
mihi
deum
aufert
.
Humility
doth
make
us
think
reverently
of
God
,
and
charitably
of
our
brethren
,
and
worst
of
our selves
.
Saint
Paul
,
of
whom
I
am
chief
.
Humility
makes
us
think
all
the
least
favours
of
God
too
good
for
us
,
and
so
joyneth
contentednesse
with
godlinesse
.
Contempt
cannot
smart
upon
the
humble
in
respect
of
themselves
,
but
in
respect
of
God
who
is
despised
in
them
;
study
and
pray
to
God
for
this
grace
;
this
keeps
peace
in
the
Church
,
and
quietnesse
in
our
common
conversation
;
for
only
of
pride
cometh
contention
.
Let
me
once
say
with
Jacob
,
I
am
not
worthy
of
the
least
of
thy
mercies
,
and
we
shall
value
the
very
crummes
that
fall
from
the
childrens
table
,
the
least
of
Gods
favours
will
be
sweet
to
us
,
and
God
shall
be
praised
for
them
.
And
with
such
as
be
of
a
contrite
and
lowly
spirit
God
will
dwell
,
God
himselfe
boweth
the
heavens
,
and
cometh
down
to
such
to
visit
them
,
at
que
humiles
habitare
casas
.
Behold
I
stand
at
the
doore
and
knock
.
Not
at
the
door
of
the
proud
,
for
their
self-love
keepeth
him
out
.
The
humble
man
is
the
Lords
temple
,
and
he
saith
,
Here
will
I
dwell
,
for
I
have
a
delight
therein
;
I
will
satisfie
their
poore
with
bread
,
the
holy
ones
shall
rejoyce
and
sing
:
I
tooke
David
from
the
sheepfolds
,
there
will
I
make
the
horne
of
David
to
flourish
,
I
have
ordained
a
lanthorn
for
mine
annointed
.
Ver.
11.
Then
shall
his
mind
change
,
and
he
shall
passe
over
,
and
offend
,
imputing
this
his
power
unto
his
god
.
3.
WHat
shall
become
of
the
Chaldaeans
thus
victorious
.
-
1.
They
shall
change
their
mind
.
-
2.
They
shall
passe
over
.
-
3.
They
shall
offend
.
-
4.
Their
fault
.
1.
They
shall
change
their
mind
.
The
prosperous
and
victorious
successe
of
the
Chaldaean
,
shall
so
infatuate
the
Chaldaean
,
that
he
shall
be
transported
with
the
pride
thereof
,
and
God
shall
give
end
unto
his
violence
;
God
shall
change
his
mind
for
their
sakes
whom
he
reserveth
as
his
remnant
amongst
the
Jews
.
The
rod
of
the
wicked
shall
not
rest
on
the
lot
of
the
righteous
.
Doct.
The
wicked
are
the
sword
of
the
Lord
,
he
will
not
always
chide
nor
strike
,
but
he
will
put
up
his
sword
in
his
sheath
,
his
arme
in
his
bosome
.
He
guideth
the
hearts
of
all
men
like
rivers
of
waters
,
which
way
he
pleaseth
.
It
is
a
doctrine
which
I
lately
taught
out
of
Obadiah
.
Though
the
Church
of
God
do
live
under
the
Crosse
for
a
time
,
it
shall
not
be
always
so
:
for
as
here
it
is
declared
,
Their
mind
shall
change
that
afflict
her
.
-
1.
Because
Gods
quarrel
is
not
against
the
Persons
of
men
,
but
against
their
sins
;
therefore
he
punisheth
non
ad
vindictam
,
but
ad
emendationem
vitae
,
and
it
is
no
pleasure
to
God
to
punish
his
children
,
therefore
he
will
not
always
punish
,
because
afflictions
are
of
excellent
force
to
bring
forth
in
his
children
-
1.
Contrition
.
-
2.
Supplication
.
-
2.
He
will
not
always
punish
,
least
the
extream
passions
of
his
servants
should
breed
in
them
a
doubt
of
his
love
,
and
so
weaken
their
faith
.
-
3
,
Least
the
righteous
should
put
forth
his
hand
unto
sinne
.
-
4.
Least
the
enemies
of
his
Church
should
grow
too
insolent
.
Further
we
are
taught
,
2
Doct.
that
those
whom
God
useth
as
his
rods
are
limited
;
when
they
have
executed
his
will
they
shall
then
change
their
minds
:
the
mind
of
the
Chaldaean
was
cruelty
,
and
oppression
,
and
covetousnesse
,
and
ambition
;
this
victory
shall
change
their
mind
into
pride
and
insolencie
,
so
that
as
the
wise
man
saith
,
The
prosperity
of
fools
shall
destroy
them
.
It
is
a
true
laying
for
the
most
part
,
that
as
the
good
,
so
the
blood
riseth
;
men
of
low
degree
,
when
they
rise
to
high
places
,
men
of
poor
estate
when
they
grow
to
plenty
,
even
nations
,
when
they
overflow
their
own
banks
,
and
over-run
others
,
do
change
their
minds
,
they
have
not
the
same
hearts
and
affections
that
they
had
.
It
is
a
singular
wisedome
to
use
the
fulnesse
of
prosperity
well
.
The
Paradise
of
God
did
not
content
our
first
Parents
,
the
forbidden
fruit
seemed
to
Evah
the
fairest
fruit
of
the
garden
,
that
changed
her
mind
from
the
obedience
of
the
law
of
God
,
to
be
both
a
Praevaricatour
and
a
tempter
.
The
sonnes
of
God
living
in
prosperity
in
the
favour
of
God
,
set
their
eyes
on
the
daughters
of
men
,
and
because
they
looked
fair
like
Eves
apple
,
they
changed
their
mind
from
living
under
the
religious
awe
of
God
,
to
take
them
wives
by
whom
the
service
of
God
was
corrupted
:
for
they
that
marry
with
tempters
and
take
them
into
their
bosomes
,
either
presume
too
much
on
their
own
strength
,
and
they
tempt
God
therein
:
or
else
they
change
their
minds
and
religions
with
them
.
Can
a
man
carry
fire
in
his
bosome
and
not
be
burnt
?
or
walke
upon
burning
coals
and
not
be
scorched
?
The
Author
of
the
book
of
Wisedome
saith
well
of
the
righteous
,
That
he
is
speedily
taken
away
,
least
wickednesse
should
alter
his
understanding
,
Wisd.
4.11
or
deceit
beguile
his
soule
.
There
is
a
great
measure
of
grace
needful
to
him
that
would
use
prosperity
well
;
he
must
not
be
wicked
;
for
where
the
good
spirit
of
God
is
wanting
,
there
is
nothing
but
unstayednesse
and
inconstancy
;
but
David
prayeth
,
Establish
thou
me
with
thy
free
spirit
.
Davids
victories
and
peace
and
prosperity
,
did
change
his
mind
,
he
grew
wanton
,
and
to
hide
that
,
cruel
,
and
to
live
in
that
sinne
of
uncleannesse
,
irreligious
till
God
sent
Nathan
to
him
.
Ezekiah
having
rest
,
changed
his
mind
,
and
proud
of
his
treasures
,
shewed
them
to
his
own
disadvantage
,
and
provoked
Gods
anger
against
him
.
Experience
shows
us
how
the
world
,
and
the
wealth
and
honours
thereof
do
corrupt
men
of
good
minds
before
,
and
changeth
their
understandings
,
that
Demas
will
forsake
Paul
,
whom
he
hath
long
served
;
and
some
disciples
will
no
longer
walk
with
Christ
.
The
cause
hereof
is
because
outward
things
unsanctified
to
the
owner
and
user
thereof
,
Reason
.
1
have
no
power
to
establish
the
heart
;
for
the
heart
is
established
by
grace
,
and
not
with
meats
,
nor
with
any
outward
things
.
Because
there
is
no
peace
with
the
wicked
man
,
Reason
2
he
must
be
as
violent
and
as
unconstant
as
the
sea
,
casting
up
also
foame
and
filth
.
Because
iniquity
knoweth
no
measure
,
Reason
3
but
runneth
into
all
extremes
,
Virtutisque
viam
deserit
arduae
:
Their
mirth
is
madnesse
,
their
musick
vanity
:
so
their
sorrow
is
sullennesse
and
discontent
:
Conquered
,
they
are
base
,
and
lick
the
dust
from
the
enemies
foot
:
Conquering
,
they
are
proud
,
and
tyrannize
over
them
whom
they
have
subdued
.
Thus
the
mind
of
the
wicked
changeth
in
them
.
The
profit
that
we
may
make
of
this
point
is
great
.
Vse
.
1.
It
discourageth
us
from
greedy
seeking
of
temporal
prosperity
,
because
it
hath
this
danger
in
it
to
change
our
minds
,
and
to
shift
us
from
vice
to
vice
:
wherefore
it
is
a
good
petition
in
our
holy
Letany
:
Prov.
30.9
In
all
time
of
our
wealth
good
Lord
deliver
us
.
and
that
of
Agur
,
Give
me
not
riches
least
I
be
full
and
deny
thee
,
and
say
,
who
is
the
Lord
?
2.
It
comforteth
the
oppressed
that
their
oppressors
are
not
always
of
the
same
mind
,
but
they
may
have
hope
of
fairer
weather
in
the
greatest
stormes
that
do
arise
,
because
the
minds
of
their
enemies
shall
change
,
as
David
saith
,
He
made
them
that
led
them
away
captive
to
pity
them
,
for
God
hath
a
power
in
this
change
,
which
is
mutatio
dextrae
excelsi
.
2.
They
shall
passe
over
them
.
Either
to
some
further
quest
of
glory
,
or
they
shall
exceed
their
Commission
and
go
beyond
the
bounds
appointed
them
,
either
in
punishing
whom
God
would
have
to
be
spared
,
or
in
time
,
continuing
the
punishment
beyond
the
time
designed
.
God
only
knoweth
how
far
he
would
have
his
judgment
to
passe
;
the
Chaldaeans
do
transgresse
and
passe
over
this
measure
,
whereby
they
grow
intolerable
,
and
their
malice
punishable
.
Or
pertransibunt
may
be
referred
to
their
own
short
domination
;
for
the
Chaldaeans
were
a
few
years
after
conquered
by
the
Medes
and
Persians
,
as
the
learned
Jesuite
Ribera
observeth
.
And
we
find
that
Nebuchadnezzar
the
King
of
the
Chaldaeans
felt
the
smart
of
this
prophecie
in
his
own
Person
.
For
he
changed
his
mind
and
passed
over
when
he
became
as
a
brute
beast
,
and
was
driven
from
men
,
Dan.
4.33
.
and
did
eat
grasse
as
oxen
,
and
his
body
was
wet
with
the
dew
of
heaven
,
till
his
hairs
were
grown
like
Eagles
feathers
,
and
his
nails
like
birds
claws
.
Thus
he
that
passed
the
bounds
of
Justice
in
the
oppression
of
the
Jews
,
and
the
bounds
of
modesty
in
the
pride
of
his
victories
,
is
changed
in
his
understanding
,
and
passeth
the
bounds
of
common
humanity
.
All
this
proves
that
Gods
employing
the
wicked
to
punish
others
doth
not
move
them
nor
derive
the
favours
of
God
upon
them
,
they
cannot
keep
within
any
compasse
.
1.
If
pertransibit
,
passe
over
,
do
signifie
a
further
quest
of
glory
,
we
are
taught
hence
,
that
the
ungodly
are
insatiable
in
their
desires
,
nothing
will
content
them
,
every
victory
encourageth
to
a
new
warre
,
as
we
find
in
all
examples
of
the
greatest
monarchies
of
the
world
,
till
their
own
weight
ruine
them
.
2.
As
this
passing
over
doth
signifie
their
going
beyond
their
bounds
,
we
are
taught
,
that
they
whom
God
employeth
without
their
knowledge
and
Privity
,
do
only
seek
their
own
ends
,
neither
is
God
in
all
their
ways
.
3.
As
this
passing
over
signifieth
the
short
joy
of
their
victory
,
so
it
teacheth
that
an
ungodly
man
can
never
be
an
happy
man
,
nor
a
sinful
man
a
wise
man
;
for
in
short
time
he
will
lose
that
what
he
hath
unjustly
gotten
;
for
though
God
intended
the
taking
away
of
the
Iews
land
from
them
,
he
intended
it
but
for
a
time
;
he
meant
the
Jews
a
sharp
chastisement
,
not
an
eradication
.
I
understand
those
words
of
a
cessation
from
any
further
prosecution
of
this
warre
against
the
Jews
,
for
he
shall
carry
away
some
captive
into
his
own
land
,
and
the
meaner
sort
he
shall
leave
behind
to
husband
Judaea
,
and
so
shall
cease
.
And
this
doth
strengthen
our
former
doctrine
,
that
those
whom
God
useth
as
instruments
of
his
Justice
,
shall
at
length
desist
,
God
will
not
suffer
them
beyond
his
decreed
time
.
3.
They
shall
offend
.
Let
no
man
mistake
this
place
,
as
if
God
did
lay
upon
them
a
necessity
of
offence
;
but
he
doth
out
of
his
Prescience
foretell
that
they
will
offend
God
,
as
with
all
their
other
sinnes
,
so
particularly
with
this
their
service
done
to
him
.
They
are
stirred
up
to
this
warre
by
God
,
Doctr.
and
it
is
his
just
will
to
punish
the
Iews
,
yet
the
Chaldaeans
that
execute
this
will
do
offend
,
which
was
before
proved
by
their
evil
intention
,
and
will
after
more
appear
in
the
close
of
this
text
;
wherein
we
have
charged
the
action
upon
God
,
and
the
evill
of
the
action
upon
the
Chaldaeans
.
Doct.
2
2.
God
foreknoweth
the
sins
of
men
.
He
foreknew
the
fall
of
Adam
,
and
provided
a
remedy
for
it
in
his
eternal
counsel
.
He
foreknew
the
sins
of
the
old
world
,
and
provided
a
judgment
to
punish
them
.
He
foreknew
the
sinnes
of
his
Israel
,
and
therefore
he
made
all
his
promises
conditional
,
and
referred
them
to
their
obedience
.
He
foreknew
the
trespasse
of
Judas
,
the
cruelty
of
the
Iews
,
the
injustice
of
the
Romanes
against
his
sonne
,
and
he
made
his
death
medicinal
and
cordial
for
his
Church
,
and
a
ruine
to
the
enemies
thereof
;
the
same
stone
which
was
the
corner
stone
of
the
Church
,
was
a
rock
of
offence
to
her
enemies
.
This
is
the
ground
of
Gods
Justice
against
the
Chaldaeans
in
the
next
section
of
this
chapter
;
for
fore-seeing
how
they
would
offend
,
He
did
also
fore-decree
how
he
would
punish
them
.
He
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
seer
,
for
all
things
are
manifest
in
his
sight
:
the
eye
of
the
Lord
is
over
all
the
world
,
he
seeth
both
the
good
and
the
bad
.
God
foreseeth
offences
before
they
be
come
into
the
hearts
of
men
,
as
Christ
knew
Judas
would
be
a
●raitour
before
Judas
knew
it
himself
;
2
Reg.
13.8
.
and
God
by
his
Prophet
told
Hazael
how
cruel
he
should
be
,
before
Hazael
was
King
,
and
when
Hazael
though
such
wickednesse
could
not
have
bred
in
him
.
Am
I
a
dog
that
I
should
do
this
great
thing
?
And
Christ
told
Peter
that
he
would
deny
him
,
when
Peter
protested
against
it
very
strongly
.
-
1.
Because
he
knoweth
the
heart
in
which
sinne
breedeth
,
and
knows
how
apt
it
is
to
conceive
sinne
.
He
knoweth
whereof
we
be
made
.
-
2.
He
foreseeth
the
temptations
wherewith
man
shall
be
tempted
.
-
3.
He
knoweth
what
measure
of
strength
and
vertue
is
gone
out
from
him
to
man
,
to
enable
him
against
these
temptations
.
Vse
.
1.
Let
no
man
therfore
flatter
himself
that
he
can
commit
any
sinne
so
secretly
that
the
eye
of
God
shall
escape
it
;
he
knoweth
our
thoughts
long
before
,
there
can
no
darknesse
hide
us
from
this
eye
;
but
the
darknesse
is
as
light
as
the
day
to
him
,
darknesse
and
light
are
both
alike
.
And
if
God
foresee
offences
to
come
,
much
more
doth
he
remember
sins
past
,
and
observe
sins
present
.
2.
Let
this
stirre
us
up
to
the
feare
of
the
Lord
,
which
is
a
continual
putting
of
us
into
the
presence
of
God
,
and
filleth
us
with
fervent
prayers
to
God
to
keep
us
from
sinne
,
either
from
the
desire
of
it
,
or
from
the
committing
of
it
,
or
from
the
punishment
of
it
,
by
giving
us
strength
to
resist
sinne
tempting
us
,
or
at
least
to
hate
the
evil
which
we
do
against
the
law
of
our
mind
,
transported
by
the
law
of
our
members
:
or
to
give
us
the
grace
of
repentance
,
that
we
may
turn
to
him
,
and
break
off
our
sins
by
righteousnesse
and
godly
life
.
This
is
that
petition
in
our
Lords
Prayer
,
Lead
us
not
into
temptation
.
Which
petition
followeth
that
former
,
forgive
us
our
trespasses
;
for
whom
God
pardoneth
,
them
Satan
tempteth
most
,
both
because
he
despighteth
God
,
and
because
relapse
into
sins
once
pardoned
is
a
double
danger
.
And
he
prayeth
God
not
to
lead
him
into
the
temptation
,
because
we
must
not
only
remember
with
grief
the
sins
we
have
committed
,
but
we
must
consider
with
feare
what
sins
our
infirmities
may
fall
into
.
Into
which
God
leadeth
us
,
by
withdrawing
his
grace
from
us
,
or
from
which
he
keepeth
and
preserveth
us
by
his
assisting
grace
.
The
foresight
of
God
is
in
respect
of
himself
and
his
own
perfect
knowledge
infallible
and
certain
;
that
will
come
to
passe
which
he
foreseeth
,
and
this
is
his
wisedome
;
though
man
have
a
free
will
to
do
evil
,
yet
he
knoweth
how
far
this
his
free
will
shall
mislead
him
.
And
for
that
cause
he
hath
set
such
a
guard
of
Angels
about
the
just
,
to
keep
them
in
all
their
ways
that
they
fall
not
,
to
take
them
up
again
when
they
fall
,
and
he
hath
given
his
word
and
lanthorn
to
their
feet
to
guide
and
direct
their
paths
.
Yet
we
may
say
that
this
foresight
of
God
may
be
in
respect
of
the
means
conditional
,
and
so
God
may
foresee
such
an
event
upon
some
secret
condition
,
which
yet
by
means
may
be
prevented
,
and
not
succeed
.
A
great
example
hereof
in
Davids
story
.
He
heareth
that
the
Philistims
do
rob
Keilah
,
David
goeth
against
the
Philistims
,
1
Sam.
23.
and
overcometh
,
and
saveth
the
men
of
Keilah
.
Saul
hearing
of
it
,
armes
his
forces
to
surprize
Keilah
secretly
.
David
asketh
of
God
;
Vers.
12.
Will
the
men
of
Keilah
deliver
me
and
my
men
into
the
hand
of
Saul
?
The
Lord
said
,
They
will
deliver
thee
up
?
Here
God
foresaw
a
sinne
in
the
men
of
Keilah
which
was
never
committed
,
but
Saul
had
sent
,
and
God
knew
the
corruption
of
the
heart
of
those
men
,
and
gave
warning
.
Here
his
foresight
in
respect
of
himself
was
certain
,
which
was
,
that
David
should
take
this
warning
to
escape
.
But
in
respect
of
the
successe
it
was
conditional
,
because
it
hath
reference
to
the
means
of
evasion
.
So
God
foresaw
the
death
of
Ezechiah
by
his
conditional
will
deferred
;
but
by
his
revealed
will
present
:
and
his
revealed
will
doth
not
always
make
necessity
of
event
,
but
sometimes
it
is
a
warning
to
escape
it
.
Thus
God
foreseeth
the
spawning
of
sinne
in
mans
life
,
in
the
seed
or
root
thereof
,
which
is
lust
,
yet
he
reveileth
means
to
keep
the
just
from
falling
into
these
sins
.
But
for
the
wicked
,
he
leaveth
them
to
the
stream
and
current
of
their
own
free-will
,
and
leadeth
them
into
temptation
.
For
temptation
is
their
punishment
.
This
may
stirre
us
up
to
husband
the
means
of
grace
,
to
the
best
advantage
of
our
souls
to
keep
us
undefiled
in
the
way
,
that
iniquity
may
not
have
dominion
over
us
.
For
Gods
certain
knowledge
of
our
evils
,
will
bring
forth
a
certain
judgment
to
punish
them
.
4.
Wherein
he
shall
offend
,
imputing
this
his
power
to
his
God
.
The
Chaldaeans
were
not
without
their
God
;
Nebuchadnezzar
their
King
had
made
them
a
god
of
the
best
mettal
,
and
had
set
it
up
in
the
plain
of
Durah
in
the
Province
of
Babel
,
and
called
all
the
People
in
his
Dominions
to
worship
the
god
which
Nebuchadnezzar
the
King
had
set
up
.
This
god
must
have
the
glory
of
the
Chaldaeans
Conquest
;
and
what
greater
dishonour
can
they
do
to
the
living
God
,
then
to
give
his
glory
to
livelesse
and
senselesse
stocks
?
1.
Yet
it
appeareth
,
that
those
People
,
although
they
knew
not
the
true
God
,
yet
they
had
a
knowledge
of
the
Divinity
;
and
so
we
do
hold
,
that
no
man
is
simpliciter
Atheos
,
that
is
,
without
knowledge
or
acknowledgment
of
some
divine
power
ruling
and
governing
all
things
.
For
this
is
the
finger
of
God
,
in
the
heart
of
the
natural
man
,
who
though
he
do
not
perceive
qua
D●i
,
the
things
of
God
,
yet
he
perceiveth
quod
Deus
,
that
there
is
a
God
.
2.
It
appeareth
that
they
did
confesse
a
debt
of
glory
due
to
the
Deity
;
whatsoever
they
would
think
worthy
to
be
esteemed
their
God
,
they
would
think
it
worthy
of
all
ascriptions
of
honour
and
glory
;
which
is
another
truth
of
the
law
of
God
written
in
the
heart
of
every
man
,
and
it
is
a
good
principle
of
nature
,
it
is
a
lineament
of
the
image
of
God
in
man
.
3.
It
also
appeareth
that
they
believed
the
ordinance
and
moderation
of
great
affairs
to
depend
on
the
power
and
strength
of
their
god
,
because
they
give
him
the
honour
of
this
victory
;
for
his
power
,
the
power
which
he
calleth
his
,
he
confesseth
to
be
borrowed
for
he
imputeth
it
to
his
God
,
which
also
is
another
beam
and
ray
of
heavenly
light
.
But
the
Lord
saith
here
,
they
shall
offend
herein
,
for
Gods
glory
is
given
away
from
him
,
and
horrible
idolatry
is
committed
.
This
light
of
nature
doth
serve
to
convince
the
Chaldaeans
that
Nebuchadnezzars
golden
image
is
not
,
cannot
be
god
,
for
that
is
fixed
,
it
moveth
not
,
what
wealth
it
hath
in
the
matter
is
the
Kings
gift
,
what
proportion
or
forme
it
hath
in
the
fabrick
and
forme
of
it
,
it
hath
from
the
hand
of
the
workman
.
But
beloved
,
let
me
lay
open
to
you
the
true
cause
of
all
idolatry
,
not
only
that
of
the
heathen
,
but
even
that
of
them
that
call
themselves
Christians
:
it
is
want
of
faith
.
For
seeing
God
is
an
invisible
essence
,
and
they
are
loth
to
worship
what
they
cannot
see
,
and
they
walk
by
sense
and
not
by
faith
,
the
invisible
Deity
is
by
them
worshipped
in
some
visible
forme
,
and
I
cannot
judge
more
hardly
against
them
then
that
They
have
too
much
weaknesse
in
their
understanding
to
make
it
necessary
that
their
God
must
be
visible
:
yet
not
so
much
weaknesse
of
sense
as
to
judge
that
Idol
to
be
God
which
is
of
their
own
making
.
But
see
how
God
punisheth
them
;
for
seeing
they
will
not
worship
a
God
whom
they
cannot
see
,
he
leaveth
them
to
worship
that
which
they
can
see
to
be
no
god
.
Yet
give
me
leave
to
commend
the
Chaldae
an
for
one
thing
;
he
doth
not
assume
the
glory
of
this
victory
to
himself
,
and
he
findeth
the
honour
of
it
above
humane
nature
.
Therein
teaching
us
to
give
the
glory
of
all
our
good
successes
to
him
whom
we
know
and
believe
to
be
our
God
,
and
not
to
over-ween
our selves
herein
;
for
before
this
chapter
shall
passe
us
,
we
shall
find
that
the
Chaldaean
will
learne
to
be
his
own
God
,
and
thank
himself
for
his
victories
,
as
it
followeth
,
ver.
26.
Therefore
they
sacrifice
to
their
net
;
For
,
Nemo
subitò
fit
pessimus
.
Yet
some
Interpreters
applying
this
to
Nebuchadnezzar
,
do
think
,
that
this
imputing
of
the
power
to
his
god
,
was
assuming
of
it
to
himselfe
,
and
that
he
was
his
own
god
:
as
we
read
of
Alexander
,
that
after
his
many
victories
,
he
was
so
full
of
himselfe
as
to
suffer
himself
to
be
flattered
with
that
high
appellation
.
And
Daniels
story
showeth
the
pride
of
Nebuchadnezzar
high
grown
;
and
this
sacrificing
to
their
own
net
,
which
followeth
doth
favour
this
exposition
.
When
I
put
these
things
together
,
they
shall
offend
,
imputing
this
their
strength
to
their
God
.
I
find
here
,
-
1.
Idolatry
,
imputing
this
to
his
God
.
-
2.
That
idolatry
is
an
offence
to
God
.
1.
Idolatry
.
That
the
Chaldaean
is
justly
charged
with
idolatry
,
here
I
thus
shew
.
Dr.
Raynold
.
de
Idol
.
Whosoever
gives
Divine
Worship
to
a
creature
is
an
Idolater
.
Lib.
2.1.1
Quisquis
creaturae
divinum
cultum
exhibet
idolatra
est
,
at
Chaldaeus
hoc
facit
;
but
the
Chaldaean
doth
so
,
Ergo
The
first
Proposition
is
cleared
,
Major
.
for
whatsoever
is
honoured
with
the
honour
of
God
,
is
put
into
the
place
of
God
,
against
that
law
non
habebis
Deos
alienos
,
Thou
shalt
have
no
other
gods
.
That
the
Chaldaean
is
thus
guilty
,
the
text
convinceth
him
;
he
imputeth
the
force
of
his
warre
and
victory
to
his
god
.
This
is
Deus
alienus
,
this
is
an
idol
.
It
is
the
proper
honour
to
the
true
God
to
be
custos
hominum
the
Preserver
of
men
:
to
be
Dominus
exercituum
the
Lord
of
Hostes
.
This
honour
the
Chaldaean
gave
to
his
God
.
When
Rachel
said
to
Jacob
,
Give
me
children
or
else
I
die
,
Jacob
was
very
angry
with
her
whom
he
loved
dearly
,
that
she
should
despoil
God
of
his
due
glory
,
and
seek
it
from
a
creature
.
Gen.
30.2
.
And
he
answered
,
Am
I
instead
of
God
?
For
Plato
an
heathen
Philosopher
did
confesse
,
quamvis
in
mortali
animante
fiat
,
res
tamen
divina
est
Praegnatio
,
In
Sympos
.
&
ab
immortalibus
est
.
So
when
the
King
of
Syria
wrote
to
the
king
of
Israel
in
the
behalf
of
Naaman
the
leper
,
that
he
might
be
cured
of
his
leprosie
,
the
King
of
Israel
rent
his
cloaths
at
that
idolatrous
demand
,
and
said
,
Am
I
a
god
to
kill
and
give
life
?
so
that
the
honour
of
God
given
away
from
him
to
any
creature
is
the
setting
up
of
an
idol
in
the
place
of
God
.
The
Nicene
Synod
did
condemne
the
Arrians
of
idolatry
,
because
they
denied
the
Divinity
of
Christ
,
and
yet
acknowledged
divine
worship
to
him
.
And
because
Nestorius
did
affirm
Christ
to
be
meer
man
,
and
not
God
,
both
the
Ephesian
and
Nicene
Synods
condemned
them
of
Anthropolatry
.
We
do
usually
offend
too
much
in
our
ascriptions
to
the
means
of
any
good
to
us
,
wherein
we
wrong
Gods
glory
if
we
look
not
up
to
him
as
the
supream
Agent
working
in
that
means
.
Thus
in
the
Church
of
Rome
,
Angels
by
God
employed
for
the
service
of
man
,
by
the
over-doing
thankfulnesse
of
man
were
honoured
with
the
honour
due
to
him
that
sent
them
.
Those
that
leave
the
service
of
God
,
and
study
men
,
and
apply
themselves
wholly
to
their
humours
,
to
better
their
estates
,
do
set
up
new
and
strange
gods
against
the
true
God
,
and
give
his
glory
to
creatures
,
and
make
their
means
their
idols
,
do
commit
idolatry
,
and
break
the
first
great
Commandement
of
the
Law
.
The
Romanists
cannot
clear
themselves
of
this
trespasse
,
though
Bellarmine
their
Champion
do
his
best
to
excuse
it
.
He
distinguisheth
between
images
,
which
he
calleth
veras
rerum
similitudines
,
the
true
similitudes
of
things
:
but
he
calleth
idols
false
Representations
of
things
that
are
not
.
But
not
to
trouble
our selves
to
examine
his
frivolous
distinction
,
the
image
it selfe
of
a
true
thing
subsisting
,
is
a
creature
;
and
to
give
that
,
the
honour
due
only
to
God
,
is
grosse
idolatry
;
for
example
,
that
in
their
Romane
Breviary
which
is
directed
to
the
Crosse
,
be
it
not
to
the
image
and
representation
of
the
Crosse
before
their
eyes
,
but
in
it
to
the
Crosse
it selfe
,
is
it
not
idolatry
?
O
Crux
ave
spes
unica
,
hoc
passionis
tempore
auge
piis
justitiam
,
reisque
dona
veniam
.
2.
This
text
chargeth
them
that
they
offend
,
whereby
it
appeareth
that
idolatry
is
an
offence
;
you
see
how
high
it
reacheth
even
to
the
ungodding
of
the
Almighty
,
and
we
shall
shortly
see
how
sore
it
smarteth
upon
the
offenders
.
-
1.
The
devil
is
the
Authour
of
idolatry
;
Reas.
1
for
when
God
had
buried
Moses
secretly
to
prevent
idolatry
,
the
devil
would
have
discovered
the
place
to
move
the
People
to
idolatry
;
that
was
the
strife
which
Saint
Jude
mentioneth
between
Michael
the
Arch-angel
and
the
devil
about
the
body
of
Moses
,
wherein
the
Arch-angel
prevailed
against
him
.
-
2.
The
devil
is
a
great
tempter
to
idolatry
;
Reas.
2
Matth.
4.
for
he
assaulted
Christ
so
;
si
procidens
adoraveris
me
,
if
thou
wilt
fall
down
and
worship
me
.
-
3.
The
devil
is
the
chief
Agent
in
the
Ministery
of
the
idolatrous
Priests
,
Reas.
3
as
the
evil
spirit
offered
his
service
to
be
a
lying
spirit
in
the
mouths
of
Baals
Prophets
,
foure
hundred
of
them
at
once
.
1
Reg.
22.22
.
The
promise
of
Satan
is
that
which
he
profest
to
Christ
,
to
draw
men
from
the
worship
of
God
to
worship
him
;
and
there
is
no
mean
:
all
worshippers
that
do
not
worship
the
true
God
worship
Satan
;
so
the
Chaldaean
imputeth
their
force
to
Satan
;
for
he
that
is
not
with
him
is
against
him
.
The
use
of
this
point
is
taught
by
the
Apostle
Saint
John
,
Vse
.
1
John
5.21
.
Babes
keep
your selves
from
idols
,
give
not
the
glory
of
God
to
creatures
.
It
is
an
admirable
thing
in
the
whole
course
of
the
story
of
Israel
,
and
after
of
the
Iews
;
Moses
could
tell
them
;
for
what
Nation
is
there
so
great
?
Who
hath
God
so
nigh
unto
them
,
Deut.
4.7
.
as
the
Lord
our
God
is
in
all
things
that
we
call
upon
him
for
?
Yet
was
idolatry
their
national
sinne
,
although
upon
all
occasions
they
might
advise
with
God
,
though
they
had
the
pillar
of
fire
,
the
pillar
of
cloud
,
the
Arke
,
the
Law
,
the
Priesthood
,
the
Temple
,
and
all
the
oracles
of
God
committed
to
them
.
Therefore
no
wonder
if
the
Chaldaean
who
had
none
of
this
did
commit
idolatry
.
These
are
examples
for
us
;
and
because
we
have
no
feare
but
of
the
idolatry
of
the
Church
of
Rome
,
we
must
take
warning
to
keep
our selves
from
their
idols
and
their
idolatry
.
This
we
understand
is
now
the
study
and
care
of
the
religious
Patriots
in
the
honourable
and
high
Court
of
Parliament
;
let
us
joyn
with
them
in
our
Prayers
to
God
for
the
rooting
out
of
the
Romish
Religion
;
let
us
give
God
our
hearty
thanks
,
that
he
worketh
by
his
spirit
such
zeal
of
the
glory
of
his
truth
in
the
godly
faithful
hearts
of
the
Commons
of
this
land
,
to
stirre
and
rowze
up
themselves
in
a
matter
so
much
concerning
the
honour
of
our
God
as
this
doth
.
For
who
delivered
us
from
the
Spanish
violence
in
88
?
And
who
delivered
us
from
the
bloody
powder
treason
in
An.
1605
?
If
the
gods
that
our
enemies
serve
,
could
have
prevailed
against
our
God
,
had
we
not
been
as
Sodom
and
as
Gomorrah
?
Therefore
let
us
pray
God
to
preserve
us
from
idols
,
and
from
them
that
love
and
serve
them
,
of
whom
I
may
say
truly
with
David
,
The
words
of
their
mouths
are
smoother
then
butter
,
but
warre
is
in
their
heart
:
Ps.
55.21
.
Their
words
are
softer
then
oyle
,
yet
are
they
drawn
swords
.
There
can
be
no
hope
that
those
men
which
will
rob
God
of
his
glory
and
give
it
away
to
creatures
,
will
ever
be
true
to
us
.
Let
every
one
in
the
zeal
of
Gods
glory
shew
and
professe
his
hatred
to
idolatry
,
and
his
love
of
the
true
Worship
of
God
;
and
as
they
need
the
sword
of
the
Lord
,
and
of
Gideon
,
so
let
us
cry
,
The
sword
of
the
Lord
,
his
word
in
the
mouths
of
his
faithful
Ministers
,
and
the
sword
of
Gideon
:
the
sword
of
the
religious
Court
of
Parliament
against
them
.
Vers.
12.
Art
thou
not
from
everlasting
,
O
Lord
,
my
God
,
my
holy
one
?
we
shall
not
dye
O
Lord
my
God
,
thou
hast
ordained
them
for
judgement
,
and
O
mighty
God
,
thou
hast
establisted
them
for
correction
,
13.
Thou
art
of
purer
eyes
then
to
behold
evill
,
and
canst
not
look
on
iniquity
;
wherefore
lookest
thou
upon
them
that
deal
treacherously
?
and
holdest
thy
tongue
when
the
wicked
devoureth
the
man
that
is
more
righteous
then
he
?
14.
And
makest
men
as
the
fishes
of
the
sea
,
and
as
the
creeping
things
that
have
no
ruler
over
them
.
15.
They
take
up
all
of
them
with
the
angle
,
they
catch
them
in
their
net
,
and
gather
them
in
their
dragge
,
therefore
they
rejoyce
and
are
glad
.
16.
Therefore
they
sacrifice
unto
their
net
,
and
burn
incense
unto
their
dragge
,
because
by
them
their
portion
is
fat
,
and
their
meat
plenteous
.
17.
Shall
they
therefore
empty
their
net
,
and
not
spare
continually
to
slay
the
nations
?
AFter
God
hath
denounced
his
judgment
upon
the
Jews
,
contained
in
the
former
Section
,
now
the
Prophet
beginneth
a
new
wrastling
with
God
,
in
the
behalf
of
the
afflicted
members
of
his
Church
.
The
Prophets
speech
is
addressed
to
God
himself
,
wherein
he
first
ascribeth
to
God
Eternity
,
Art
not
thou
from
everlasting
O
Lord
my
God
?
He
ascribeth
to
him
Holinesse
,
My
holy
One
.
And
this
Pronoune
possessive
My
,
doth
lay
hold
upon
a
special
interest
that
Habakkuk
by
faith
claimeth
in
God
.
From
which
consideration
he
draweth
this
cheerful
Conclusion
:
We
shall
not
die
O
Lord
,
speaking
of
himselfe
and
of
the
afflicted
in
the
Church
of
the
Jews
,
that
though
God
had
threatned
such
an
invasion
by
the
hand
and
power
of
the
Chaldaeans
,
yet
shall
it
not
proceed
to
their
ruine
.
God
will
keep
his
Church
;
there
is
a
remnant
that
God
will
save
from
the
stormy
winde
,
and
the
tempest
,
as
David
saith
,
the
flood
of
many
waters
shall
not
come
neare
them
.
This
faith
he
builds
upon
a
good
foundation
;
For
-
1.
From
the
eternity
of
God
,
he
may
conclude
,
that
the
love
wherewith
he
loveth
his
Church
is
an
eternal
love
,
and
therfore
not
to
be
subject
to
the
power
of
time
.
-
2.
From
the
holinesse
of
God
,
he
may
conclude
that
all
the
faithful
Jews
being
an
holy
seed
shall
have
his
favour
.
Against
this
it
may
be
objected
that
God
hath
revealed
himself
to
the
contrary
,
for
he
hath
before
threatned
to
raise
up
the
Chaldaeans
,
a
fierce
and
terrible
nation
,
that
shall
go
through
the
bredth
of
the
land
,
and
shall
run
like
an
Eagle
and
an
evening
wolfe
only
for
prey
.
What
hope
then
can
there
be
against
these
?
The
Prophet
answereth
that
objection
.
Thou
hast
ordained
them
for
judgement
;
and
mighty
God
,
thou
hast
established
them
for
correction
.
That
is
,
God
by
his
might
hath
armed
them
against
the
Jews
to
execute
his
judgement
on
them
,
and
for
castigation
and
correction
of
them
,
Vers.
13.
not
for
eradication
.
He
proceedeth
then
to
expostulate
and
dispute
with
God
concerning
this
judgement
to
be
executed
upon
the
Jews
by
the
Chaldaeans
;
Thou
art
of
purer
eyes
then
to
behold
evil
,
and
canst
not
look
on
iniquity
]
This
is
a
further
Confession
of
the
holinesse
of
God
,
to
whom
he
attributeth
pure
eyes
,
such
as
cannot
behold
evil
,
and
look
upon
iniquity
,
because
that
holinesse
cannot
approve
ill
,
and
that
justice
cannot
wink
at
it
and
leave
it
unpunished
.
Otherwise
,
videre
malum
non
est
malum
,
to
see
evil
is
not
evil
;
Gods
general
view
of
all
things
,
doth
set
his
eye
upon
the
good
and
evil
.
So
the
Sun
shineth
upon
the
just
and
the
unjust
,
but
God
is
a
God
that
loveth
not
iniquity
,
neither
shall
evil
dwel
with
him
:
he
abhorreth
all
them
that
work
wickednesse
;
David
saith
,
His
soule
abhorreth
them
.
So
that
the
Prophet
here
acquitteth
God
from
any
hand
in
the
evil
of
these
Chaldaeans
,
although
he
stirreth
them
up
against
the
Jews
;
he
is
wise
to
use
them
as
instruments
of
correction
:
but
he
is
too
pure
and
holy
to
be
Partaker
in
their
sins
.
From
hence
groweth
the
Expostulation
following
,
Seeing
thou
art
so
pure
and
holy
that
thou
abhorrest
evil
,
and
hatest
all
the
workers
of
iniquity
;
Why
dost
thou
look
upon
them
that
deale
treacherously
?
Why
dost
thou
O
holy
and
just
God
,
look
on
,
whilst
the
Chadaean
betrayeth
thy
People
?
Mr.
Calvin
reads
Transgressores
.
Montanus
Praevaricatores
.
Jun.
Perfidos
,
whom
the
Kings
Bible
followeth
.
This
the
Prophet
Isaiah
calleth
a
grievous
vision
.
The
treacherous
dealer
dealeth
treacherously
,
Isa.
21.2
.
and
the
spoiler
spoileth
.
For
the
Chaldaean
did
invade
the
Jew
,
both
cunningly
by
treason
,
and
violently
by
force
.
He
urgeth
God
further
,
Why
holdest
thou
thy
tongue
when
the
wicked
man
,
that
is
,
the
Chaldaean
,
an
idolater
and
a
bloody
man
,
devoureth
the
man
that
is
more
righteous
then
he
:
that
is
,
devoureth
the
Jew
,
who
as
bad
as
he
is
,
is
a
better
man
and
more
righteous
then
the
Chaldaean
.
He
wondreth
at
the
softnesse
and
forbearance
of
God
,
that
can
see
and
be
silent
to
behold
so
much
iniquity
.
He
proceedeth
in
his
complaint
:
Vers.
14.
Thou
makest
man
as
the
fishes
in
the
sea
,
where
the
great
ones
do
prey
upon
the
small
ones
,
and
as
the
creeping
things
that
have
no
ruler
over
them
,
and
therefore
feed
upon
one
another
,
who
have
no
law
to
awe
them
,
but
quo
quis
est
valentior
,
eo
violentior
,
so
the
Jews
are
to
the
Chaldaeans
a
prey
.
But
the
words
following
do
shew
another
thing
intended
,
not
a
reference
of
these
creatures
one
to
another
,
but
all
of
them
to
the
fisherman
;
so
the
sense
is
,
thou
seemest
to
esteem
the
Jew
no
more
then
thou
dost
the
fishes
on
the
sea
,
or
the
creeping
things
on
the
earth
.
For
it
followeth
,
They
take
up
all
of
them
with
the
angle
,
Vers.
15.
they
catch
them
in
their
net
,
and
gather
them
in
their
dragge
.
The
Chaldaeans
are
the
Fishermen
,
the
Jews
the
fishes
;
and
for
these
they
have
,
-
1
,
The
Angle
,
whereby
is
meant
their
fishing
for
a
single
Person
.
-
2.
Their
net
,
let
fall
to
catch
more
.
-
3.
Their
dragge
for
whole
sholes
of
fish
;
so
that
here
is
no
evasion
;
he
that
escapeth
the
angle
shall
fall
into
the
net
;
or
if
he
escape
the
net
,
the
drag
shall
sweep
him
away
and
bring
him
to
the
shore
.
So
that
he
reby
all
way
of
evasion
seemeth
stopped
against
the
Jew
,
he
is
put
into
the
hand
and
power
of
the
Chaldaean
,
as
a
draught
of
fish
into
the
hand
of
the
Fisherman
.
And
all
this
while
the
Fisherman
thinketh
he
doth
no
man
wrong
,
as
the
Poet
saith
,
Nec
patitur
Tyrrhenum
crescere
piscem
.
For
the
fish
of
the
sea
is
esteemed
his
that
can
catch
him
:
so
shall
the
Chaldaean
fish
Jud●a
,
as
if
the
Jews
were
fishes
,
not
men
,
and
as
if
there
were
no
Providence
to
take
care
of
them
,
no
owner
to
call
them
his
.
Therefore
they
rejoyce
and
are
glad
.
There
is
no
compassion
in
them
of
chaldaea
toward
the
Jew
,
but
as
the
Fisherman
rejoyceth
in
his
draught
of
fishes
,
and
never
looketh
upon
them
▪
with
any
pity
of
their
lives
,
but
is
glad
that
he
hath
gotten
them
:
So
shall
the
Chaldaean
be
glad
when
the
Jews
are
in
his
net
,
that
he
may
carry
them
into
captivity
.
This
victory
doth
not
only
make
the
Chaldaean
glad
,
but
he
is
proud
too
and
boasteth
in
his
own
strength
,
and
attributeth
his
prevailings
to
his
own
power
,
as
it
followeth
.
Therefore
they
sacrifice
unto
their
net
,
Vers.
16.
and
burn
incense
unto
their
dragge
:
that
is
,
they
do
thank
their
own
arme
,
and
armies
for
their
victories
,
and
as
Iob
saith
,
They
kisse
their
own
hands
,
because
thereby
they
come
to
have
a
fat
portion
and
plenty
of
meat
,
so
that
they
give
no
glory
to
God
;
yea
,
before
the
Prophet
saith
from
the
mouth
of
God
,
that
they
would
ascribe
the
prosperity
of
their
warres
to
their
god
;
i.e.
to
their
idol
,
now
they
will
grow
so
proud
,
that
they
will
thank
their
own
wit
and
power
for
all
.
The
Prophet
concludeth
with
a
passionate
expostulation
:
Shall
they
therefore
empty
their
net
and
not
spare
continually
to
slay
the
Nations
?
Vers.
17.
Seeing
they
are
a
People
so
lawlesse
,
so
mercilesse
,
so
proud
,
O
Lord
wilt
thou
give
way
to
them
still
,
and
shall
they
possesse
all
that
they
catch
,
which
he
calleth
,
emptying
of
their
net
,
and
shall
they
not
spare
continually
to
slay
the
nations
?
Shall
they
passe
thus
from
nation
to
nation
,
and
shall
they
still
conquer
?
is
all
fish
that
comes
into
their
net
?
De
verborum
interpretatione
bactenus
.
In
the
further
handling
of
this
section
,
I
observe
as
in
the
former
,
two
things
.
-
1.
The
summe
and
contents
of
the
whole
section
.
-
2.
The
parts
thereof
.
1.
The
summe
hereof
is
this
:
whereas
the
Prophet
at
first
beholding
the
sins
of
the
Jews
,
was
moved
with
an
holy
indignation
against
them
,
and
with
zeal
of
Gods
glory
which
turned
him
into
a
chiding
expostulation
with
God
,
for
bearing
so
much
with
them
,
and
therefore
did
stirre
up
God
to
judgement
to
chasten
them
in
the
first
section
of
this
chapter
.
Now
that
God
hath
answered
him
in
the
second
,
with
declaration
of
his
purpose
to
punish
the
iniquities
of
the
Jews
by
the
Chaldaeans
,
whom
God
would
stirre
up
to
fight
against
them
,
and
to
prevail
:
Now
in
this
third
section
,
the
Prophet
is
as
much
troubled
and
grieved
at
their
punishment
,
as
he
was
before
at
their
sin
.
Now
he
chides
as
fast
,
and
disputes
as
hotly
against
the
remissenesse
and
patience
of
God
toward
the
Chaldaean
,
as
he
did
before
toward
the
Jew
.
Before
he
pleaded
the
cause
of
the
glory
of
Gods
Iustice
,
in
punishing
the
iniquity
of
the
Iews
;
now
he
pleads
the
glory
of
Gods
mercy
in
sparing
them
.
The
first
part
was
imprecation
,
this
deprecation
.
And
herein
the
Prophet
doth
declare
his
mixt
affection
to
the
Jews
;
for
out
of
his
hatred
to
their
sins
he
desired
their
correction
;
but
now
out
of
his
love
to
their
Persons
,
he
prayeth
against
their
punishment
,
so
farre
that
it
may
be
moderate
,
as
in
Ieremies
Prayer
.
Correct
us
O
Lord
,
yet
in
thy
judgement
,
not
in
thy
fury
lest
we
be
consumed
and
brought
to
nothing
.
Which
teacheth
us
that
.
Religion
hath
the
bowels
of
compassion
;
Doctr.
Truly
they
have
no
true
religion
that
have
no
mercy
.
This
is
given
us
in
precept
with
a
sicut
:
Reason
.
1
Luk.
6.36
Be
yee
merciful
as
your
heavenly
father
is
mercifull
:
there
is
nothing
wherein
the
image
of
our
God
doth
more
shine
in
man
,
then
his
mercy
,
because
that
is
the
heavenly
nature
;
the
wisedome
of
God
is
too
high
for
us
,
the
power
of
God
too
great
for
us
,
the
justice
of
God
too
strict
for
us
;
all
these
vertues
of
the
Godhead
be
out
of
the
reach
of
our
imitation
.
The
furthest
that
our
Saviour
goeth
in
the
patterne
and
president
of
wisedome
,
is
est
ote
prudentes
ut
serpentes
,
Wisedom
.
Be
yee
wise
as
serpents
.
In
innocency
,
Innocentes
ut
columba
be
ye
innocent
as
doves
,
it
is
not
estote
prudentes
ut
pater
vester
,
Be
yee
wise
as
your
heavenly
father
.
Concerning
fortitude
.
The
mother
of
Samuel
saith
,
Fortitude
.
Non
est
fortis
sicut
deus
.
Sicut
leo
,
Salomon
hath
it
:
siout
quorcus
,
Amos
hath
it
.
Concerning
Iustice
,
let
us
take
the
righteous
men
at
their
best
,
Justice
.
&
then
Iustus
fulgebunt
ut
sol
,
the
righteous
shal
shine
as
the
Sun
;
but
to
misericordes
ut
pater
vester
.
We
must
strive
to
imitate
him
in
mercy
,
that
is
,
the
divine
nature
,
because
it
is
super
omni●
operadei
above
all
the
works
of
God
,
and
that
is
the
humane
nature
also
,
because
it
is
called
Humanity
,
and
therefore
wel-becometh
the
man
of
God
.
2.
There
is
nothing
that
every
one
of
us
doth
more
stand
in
need
of
then
mercy
,
Reason
2
,
without
which
all
the
frame
of
nature
would
shake
and
dissolve
;
it
is
anima
mundi
,
the
soul
of
the
world
,
it
is
the
juncture
of
every
limb
thereof
:
it
is
the
garment
that
hideth
our
nakednesse
;
it
is
the
grave
,
the
sea
,
that
burieth
,
that
swalloweth
all
our
reputed
sinnes
;
it
is
the
taylour
to
our
backs
,
the
cater
to
our
bellies
,
the
soule
that
quickneth
us
,
the
strength
that
supporteth
us
,
the
grace
that
saveth
us
,
the
power
that
raiseth
us
,
the
glory
that
crowneth
us
.
And
they
that
shew
no
mercy
,
shall
have
none
.
3.
The
consideration
of
our
own
infirmities
doth
plead
for
our
mercy
to
our
delinquent
brother
,
Reas.
3
not
to
make
the
most
of
their
faults
,
and
scrue
their
punishment
to
the
uttermost
;
rather
to
save
our
brethren
,
Ga.
6.1
.
and
to
pull
them
out
of
the
fire
least
we
also
be
tempted
:
for
we
have
many
suits
to
God
for
pardon
of
our
own
sinnes
;
and
therefore
by
the
law
of
Justice
let
us
do
as
we
would
be
done
to
,
that
is
,
sollicite
the
favour
of
God
for
our
brethren
;
and
although
the
zeale
of
Gods
glory
do
put
us
to
it
to
pray
for
their
correction
;
that
they
may
be
amended
,
yet
considering
how
bitter
the
medicine
is
that
healeth
sinne
,
let
us
entreat
the
Physitian
to
look
but
on
the
corrupt
humours
in
the
body
of
the
Church
to
purge
them
,
to
take
no
more
blood
from
the
body
thereof
then
may
stand
with
the
health
of
the
body
.
4.
It
is
a
more
easie
suit
to
obtain
the
mercy
of
God
,
Reas.
4
then
to
stirre
up
his
anger
;
for
as
he
is
slow
to
wrath
,
and
long-suffering
,
and
when
he
doth
begin
to
chide
,
he
will
not
keep
his
anger
continually
:
so
he
is
rich
in
mercy
,
abundant
in
goodnesse
;
oleum
supernatat
vino
,
the
oyle
swims
above
the
wine
.
Christ
his
sonne
the
character
of
his
fathers
glory
,
of
his
mercy
,
the
true
coppie
of
that
sicut
Pater
vester
qui
est
incaelis
,
as
Our
father
which
is
in
heaven
;
Of
whom
Saint
Augustine
sweetly
commenting
upon
his
pater
ignosce
eis
,
father
forgive
them
,
saith
,
De
utilet
.
paen
▪
l.
1.
he
left
them
not
quojusque
ejus
jam
sanguinem
possent
bibere
credentes
quem
fuderant
saevientes
,
they
know
how
to
drink
believing
,
the
blood
which
they
shed
raging
,
which
is
called
in
the
Psalmist
Multitudo
dulcedinis
.
Saint
Hilary
upon
the
Parable
of
the
parable
in
the
vineyard
saith
,
Ad
spem
omne
tempus
est
liberum
,
In
Ps.
129
&
mercedem
non
operis
sed
misericor
diae
undecimae
horae
operarii
consequuntur
.
God
loves
to
be
sollicited
for
mercy
.
4.
Because
in
the
contrary
Ionah
had
a
chiding
from
God
himselfe
,
Reas.
4
that
he
stood
more
upon
the
credit
of
his
office
,
then
he
did
upon
the
honour
of
his
God
that
sent
him
,
being
so
angry
at
Gods
sparing
of
Niniveh
.
Wherein
God
himself
pleaded
the
cause
of
his
own
mercy
,
and
justified
his
suspense
of
the
threatned
judgement
against
Iohan
,
&c.
David
had
good
cause
to
choose
to
fall
into
the
hands
of
God
,
rather
then
into
the
hands
of
men
,
for
with
God
there
is
mercy
.
And
had
Niniveh
been
in
the
hand
of
Jonah
,
their
fasting
with
sackcloth
and
repenting
,
should
not
have
cleared
nor
calmed
the
storme
threatned
.
God
said
,
in
Niniveh
there
were
more
then
six
score
thousand
Persons
that
knew
not
the
right
hand
from
the
left
:
there
were
a
great
many
more
in
the
nation
of
the
Jews
,
many
also
that
served
God
with
a
true
heart
,
many
that
was
not
yet
com
to
the
height
of
sinning
,
of
whom
there
was
hope
:
many
that
had
drunk
deep
already
to
the
Cup
of
affliction
by
the
sins
of
others
who
had
thereby
provoked
God
.
Therefore
Habakkuk
could
do
no
lesse
then
stand
in
the
gap
now
,
and
keep
out
some
of
this
wrath
.
To
make
use
of
this
doctrine
,
Vse
.
and
of
the
holy
example
of
this
Prophet
,
let
me
use
the
words
of
the
Apostle
to
you
.
Put
on
therfore
(
as
the
Elect
of
God
,
holy
and
beloved
.
Col.
3.12
▪
)
bowels
of
mercies
,
kindnesse
,
humblenesse
of
mind
,
meeknesse
,
long-suffering
.
Forbearing
one
another
,
and
forgiving
one
another
,
if
any
man
have
aquarrell
against
any
man
,
even
as
Christ
forgave
you
,
so
also
do
ye
.
And
above
all
things
put
on
charity
with
the
bond
of
perfectnesse
.
As
it
is
a
welcome
suit
to
God
,
when
out
of
a
zeal
to
his
glory
you
do
call
upon
him
for
his
judgments
,
to
chasten
the
overgrown
sinnes
of
the
time
in
which
ye
live
:
so
it
is
a
pleasing
intercession
which
solliciteth
for
mercy
in
Justice
:
for
the
pure
justice
of
God
will
endure
an
allay
of
mercy
,
and
we
shall
have
the
better
interest
in
his
favour
,
by
how
much
the
more
we
desire
more
sharers
in
it
.
There
be
good
Authours
of
opinion
,
that
the
Prayer
of
Stephen
,
Father
forgive
them
,
was
no
weak
means
of
the
Conversion
of
Saul
,
who
was
one
of
his
Persecutors
.
The
point
is
moderation
,
that
neither
we
should
so
favour
high-grown
sinners
as
not
to
complain
to
God
of
them
,
nor
yet
so
delight
in
their
punishment
,
as
not
to
pray
against
the
whole
and
full
displeasure
of
God
:
that
neither
the
zeal
of
Gods
glory
do
extinguish
Christian
compassion
,
nor
the
tendernes
of
pity
quench
the
zeal
of
Gods
glory
,
but
that
at
once
we
do
shew
our
obedience
to
the
whole
law
,
that
he
that
loveth
God
may
love
his
neighbour
also
.
God
himself
directed
Abimilech
to
Abraham
to
pray
for
him
,
and
the
friends
of
Job
to
use
Jobs
intercession
,
because
he
loves
to
be
entreated
to
shew
mercy
.
And
the
rich
man
in
hell
would
not
have
his
brethren
come
to
that
place
of
torment
.
Complain
then
,
that
is
holy
passion
;
but
begge
easie
punishment
,
that
is
charitable
compassion
:
the
children
of
God
have
as
many
tears
to
shed
for
the
punishment
of
their
brethren
,
as
for
their
sinnes
.
2.
The
Parts
are
two
,
-
1.
The
Prophets
resolution
concerning
the
Church
and
Common-wealth
of
the
Jews
.
-
2.
The
Prophets
dispute
with
God
.
The
first
containeth
an
argument
.
-
1.
The
Antecedent
:
Thou
art
from
everlasting
O
Lord
,
my
God
,
my
holy
One
.
-
2.
The
Conclusion
;
Therefore
we
shall
not
die
O
Lord
:
thou
hast
ordained
them
for
judgement
,
O
mighty
God
,
thou
hast
established
them
for
correction
.
The
Proposition
:
That
God
is
eternal
and
holy
,
needs
no
proof
to
such
as
know
God
;
both
are
clearly
maintained
through
the
whole
body
of
Scripture
.
1.
The
Eternity
of
God
.
And
Abraham
planted
a
grove
in
Beer-sheba
,
Gen.
21.33
.
Ps.
90.2
.
and
called
there
on
the
name
of
the
Lord
,
the
everlasting
God
.
Moses
,
Before
the
mountains
were
brought
forth
,
or
ever
thou
hadst
formed
the
earth
and
the
world
:
even
from
everlasting
to
everlasting
thou
art
our
God
.
Saint
Paul
,
Rom.
16.26
.
speaking
of
the
mystery
of
the
Gospel
long
kept
secret
;
but
now
is
made
manifest
,
and
by
the
Scriptures
of
the
Prophets
,
according
to
the
Commandment
of
the
everlasting
God
made
known
to
all
nations
.
Hast
thou
not
known
?
Isa.
40.28
.
hast
thou
not
heard
that
the
everlasting
God
the
Lord
;
the
Creator
of
the
end
of
the
earth
,
fainteth
not
?
&c.
Plato
defined
God
to
be
aeterna
mens
sibi
ad
omnem
felicitatem
sufficiens
,
summe
bona
,
&
omnis
boni
efficient
in
natura
.
Neither
can
we
rest
in
the
search
of
causes
,
till
we
come
to
one
supreme
eternal
cause
of
all
things
,
the
Alpha
and
Omega
of
other
things
,
of
himself
without
Alpha
or
Omega
.
2.
The
Conclusion
from
hence
issuing
,
is
:
Therefore
we
shall
not
die
,
saith
Habakkuk
.
For
as
God
is
eternal
in
himself
,
so
is
he
to
his
Church
,
and
from
the
eternity
of
God
doth
the
eternity
of
Angels
and
men
derive
it self
,
for
eternity
cannot
flow
from
any
thing
that
is
not
it selfe
eternal
;
and
we
know
that
the
nature
of
Angels
and
men
is
eternal
,
both
of
them
being
by
the
eternal
God
created
to
abide
for
ever
:
the
elect
Angels
and
men
in
eternal
glory
,
the
reprobate
Angels
and
men
in
eternal
shame
and
pain
.
Yet
is
the
judgement
of
the
reprobate
in
Scripture
called
by
the
names
of
Death
,
Destruction
,
Perishing
,
because
these
be
titles
of
the
greatest
horrour
and
dismay
,
that
the
heart
of
man
can
conceive
.
Now
we
have
two
hopes
built
upon
this
foundation
of
Gods
eternity
,
non
moriemur
.
1.
Temporal
,
that
God
will
still
reserve
a
remnant
of
the
Jews
to
return
again
to
the
possession
of
their
fathers
,
and
to
build
again
the
City
and
the
temple
,
and
to
renew
the
face
of
a
Church
and
Common-wealth
:
so
,
non
moriemur
hoc
est
omnes
,
we
shall
not
die
,
that
is
not
all
.
2.
Eternal
,
That
God
will
not
utterly
cast
off
his
People
from
his
favour
,
but
that
although
he
scourge
them
with
the
rods
of
men
,
even
to
a
temporal
losse
of
their
land
,
their
liberty
,
and
their
lives
,
yet
non
moriemur
,
we
shall
not
lose
our
interest
in
his
promise
of
a
better
life
.
So
that
the
Prophet
doth
teach
us
the
right
use
of
the
doctrine
of
Gods
eternity
,
to
assure
us
against
all
temporal
and
eternal
evils
.
And
this
doth
Moses
conclude
for
this
Antecedent
,
Before
the
mountains
were
brought
forth
,
Ps.
90.2
.
or
ever
thou
hadst
formed
the
earth
,
and
the
world
:
even
from
everlasting
to
everlasting
thou
art
our
God
.
Thou
turnest
man
to
destruction
,
Vers.
3.
again
thou
sayst
return
ye
sonnes
of
Adam
.
From
the
power
of
Gods
Eternity
,
there
is
a
return
for
the
sons
of
Adam
,
as
David
saith
,
Thou
renuest
the
face
of
the
earth
.
Non
moriemur
,
death
our
last
enemy
shall
be
destroyed
and
perish
,
we
shal
be
translated
from
death
to
life
;
this
is
clear
:
because
God
hath
in
eternal
wisedom
,
appointed
an
eternal
redemption
for
some
to
an
eternal
inheritance
of
eternal
glory
.
This
eternity
of
God
is
two
fold
.
1.
Eternitas
essentiae
,
Eternity
of
Essence
in
himself
.
1.
Eternitas
Providentiae
,
Eternity
of
Providence
,
in
respect
of
his
creatures
.
From
the
first
we
conclude
the
second
for
if
God
be
in
his
own
nature
eternal
,
he
hath
also
an
eternal
Providence
,
by
which
he
governeth
all
things
:
his
word
by
which
he
governeth
is
also
eternal
in
the
heavens
.
Saint
Augustine
proveth
this
point
of
Gods
eternity
thus
,
Quaest.
83
l.
c.
19.
Quod
incommutabile
aeternum
est
.
That
he
proveth
;
Quod
semperest
ejusdem
modi
est
incommutabile
.
Such
is
our
God
without
variablenesse
or
shadow
of
change
,
and
therefore
eternal
.
And
whereas
from
this
eternity
our
Prophet
doth
conclude
Non
moriemur
,
Saint
Augustine
doth
therefore
call
our
eternity
immortalitatem
,
rather
then
aeternitatem
.
Anteced-Consequent
.
2.
Another
Argument
is
here
inforced
,
Thou
art
holy
.
Therefore
this
punishment
of
the
Jews
by
the
Chaldaeans
,
is
for
their
correction
only
.
Of
the
Antecedent
.
God
is
holy
.
The
Quiristers
of
heaven
do
attribute
it
to
God
three
times
;
in
some
Greek
Copies
we
read
it
three
times
three
;
nine
times
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
holy
,
The
song
of
Moses
is
sung
in
heaven
,
and
that
saith
,
Who
shall
not
feare
thee
O
Lord
,
and
glorifie
thy
name
?
Rev.
15.4
for
thou
only
art
holy
?
The
Seraphims
say
each
one
to
another
.
Isa.
6.3
.
Holy
,
Holy
,
Holy
is
the
Lord
of
Hosts
,
the
whole
earth
is
full
of
his
glory
.
It
was
his
law
.
-
1.
For
his
Godhead
,
that
none
other
but
he
should
be
called
God
or
esteemed
.
-
2.
For
his
Worship
,
not
to
be
given
to
creatures
.
-
3.
For
his
name
,
not
to
be
taken
in
vain
.
-
4.
For
his
Sabbath
to
be
kept
holy
.
And
it
is
our
first
petition
sanctificetur
nomen
,
Hallowed
be
thy
name
,
and
for
our
conformity
with
him
.
For
I
am
the
Lord
your
God
,
ye
shall
therfore
sanctifie
your
selvs
,
Levit.
11.44
.
and
yee
shall
be
holy
,
for
I
am
holy
.
So
there
is
1.
Sanctitas
increata
,
an
increate
holinesse
in
God
.
2.
Creata
,
Created
in
man
,
as
a
beam
of
that
heavenly
light
,
a
stream
of
that
full
fountain
in
our
God
.
This
uncreated
holinesse
which
is
the
attribute
of
God
,
is
the
absolute
perfection
of
Gods
nature
and
attributes
,
his
full
goodnesse
,
not
only
that
wherein
he
is
good
in
himself
,
but
in
his
operations
also
.
2.
The
Consequent
.
From
hence
the
Prophet
concludeth
,
that
God
cannot
do
more
to
his
Church
then
correct
it
;
he
cannot
utterly
destroy
it
,
because
he
is
holy
,
so
is
his
Church
;
his
correction
of
the
Elect
is
only
a
fire
to
purge
out
their
drosse
,
which
will
go
out
of
it selfe
,
when
the
combustible
matter
is
spent
.
Hear
God
himselfe
.
I
am
the
Lord
,
the
Holy
One
,
the
Creator
of
Israel
,
your
King
;
Isa.
43.15
.
This
People
have
I
formed
for
my self
,
Vers.
21.
they
shall
shew
forth
my
praise
.
I
but
our
sinnes
spoile
all
.
He
addeth
,
I
,
Vers.
25.
even
I
am
he
that
blotteth
out
thy
transgressions
for
mine
own
sake
,
and
will
not
remember
thy
sins
.
The
Church
of
God
is
semen
sanctum
,
an
holy
seed
;
God
cannot
forsake
it
,
he
is
Sanctus
Creator
an
holy
Creator
,
and
he
is
Sanctus
Redemptor
,
an
holy
Redeemer
of
it
,
as
the
holy
text
stileth
him
.
You
see
here
,
Applicat
.
that
as
Christ
saith
,
This
is
life
eternal
to
know
thee
.
Let
us
study
God
and
his
attributes
;
for
from
thence
we
derive
whatsoever
we
are
or
have
,
they
are
our
light
of
direction
,
our
staffe
of
supportation
.
From
the
wisedome
of
God
we
have
all
intellectual
illumination
.
From
the
Iustice
of
God
,
all
our
integrity
.
From
the
Holinesse
of
God
,
all
our
Sanctification
.
From
the
Eternity
of
God
,
our
immortality
.
From
the
Omnipotency
of
God
,
our
strength
.
And
as
by
our
faith
we
cleave
to
him
,
so
we
are
made
Partakers
of
the
divine
nature
.
The
juice
of
this
text
,
is
the
Prophets
faith
,
which
from
the
Holinesse
and
Eternity
of
God
doth
resolve
That
this
judgement
of
God
,
Doct.
threatned
against
the
Jews
,
is
no
more
then
a
temporal
chastisement
,
according
to
the
doctrine
taught
out
of
Obadiah
.
Though
God
afflicteth
his
Church
,
yet
he
loveth
her
still
.
This
perswasion
of
deliverance
from
evils
is
found
in
natural
men
,
but
either
it
is
grounded
upon
an
opinion
that
they
have
of
fortune
such
;
make
chance
their
God
;
or
it
is
built
upon
the
consideration
of
the
vicissitude
of
things
which
maketh
sundry
mutations
.
Informes
hyems
reducit
Jupiter
;
Hor.
Car.
2.
Od.
10.
idem
,
Summovet
;
non
se
malè
nunc
,
&
olim
sic
erit
.
God
sendeth
fowl
weather
and
faire
,
if
it
be
ill
now
with
us
,
it
will
not
be
so
hereafter
.
This
is
but
cold
comfort
,
to
hope
only
in
the
change
of
times
,
and
so
to
look
for
better
days
.
Some
acknowledge
a
Deity
and
ascribe
all
alterations
to
that
,
not
knowing
the
true
God
,
as
Aeneas
comforted
his
company
,
Durate
&
vesmet
rebus
servate
secundis
.
Continue
and
reserve
your selves
for
better
times
.
Dabit
Deus
his
quoque
finem
,
God
will
put
an
end
to
these
your
sufferings
,
But
that
which
comforteth
the
Saints
of
God
in
afflictions
is
their
faith
in
the
Eternity
and
Holinesse
of
God
,
from
whence
they
gather
assurance
that
they
shall
not
miscarry
under
the
rod
of
God
;
he
is
eternal
;
therefore
they
shall
not
perish
;
he
is
holy
,
therefore
he
will
but
correct
,
not
destroy
;
and
hereof
they
make
this
use
;
1.
They
do
not
limit
God
to
a
set
time
when
he
shall
deliver
them
:
so
Daniel
waited
for
the
deliverance
of
Israel
from
Babylon
seventy
years
:
The
Church
waited
till
the
fulnesse
of
time
for
the
promised
Messiah
.
2.
They
do
not
limit
God
to
any
set
means
of
deliverance
.
Mordecai
did
see
that
the
preferment
of
Hester
was
a
likely
means
to
save
the
Iews
from
the
fury
of
the
decree
which
Haman
had
procured
against
them
,
and
he
putteth
her
to
it
,
to
use
her
mediation
with
the
King
for
it
,
but
he
builded
not
his
hopes
in
that
means
;
for
he
said
to
her
,
If
thou
altogether
hold
thy
Peace
at
this
time
,
Esth.
4.14
.
then
shall
there
enlargement
and
deliverance
arise
to
the
Iews
from
another
place
.
The
promise
made
to
Abraham
,
concerning
his
seed
was
in
nature
despaired
by
the
old
age
of
Abraham
&
Sarah
,
yet
was
not
Abraham
out
of
hope
:
but
when
Isaac
the
sonne
of
Promise
was
come
,
God
afterward
commanded
him
to
be
offered
in
sacrifice
,
yet
did
not
that
weaken
the
faith
of
Abraham
;
for
he
built
upon
the
word
of
the
promise
,
and
not
upon
the
possibility
of
the
means
.
For
he
that
promised
was
faithful
.
3.
They
do
not
limit
God
to
the
measure
of
affliction
;
for
they
know
that
whatsoever
the
judgement
be
which
God
inflicteth
upon
his
Church
,
it
cannot
exceed
a
fatherly
correction
.
So
Job
,
Though
he
kill
me
yet
will
I
trust
in
him
.
Job
13.15
.
4.
They
are
not
discouraged
in
the
faith
of
Gods
mercy
,
though
they
feel
the
contrary
,
and
therefore
being
in
one
contrary
they
do
believe
another
.
Thus
even
when
they
feel
the
burthen
of
their
sinnes
,
they
believe
their
justification
;
for
the
heavy-laden
seeke
Christ
for
case
.
When
they
feel
misery
,
they
believe
blessedneesse
,
for
they
know
,
Blessed
are
they
that
mourne
.
When
they
feel
correction
they
believe
,
for
he
chasteneth
every
sonne
whom
he
receiveth
.
When
they
feel
themselves
forsaken
of
God
,
they
believe
themselves
interested
in
his
favour
,
as
David
and
Christ
:
My
God
,
my
God
,
why
hast
thou
forsaken
me
;
Both
forsaken
in
respect
of
their
feeling
,
neither
in
respect
of
their
faith
.
5.
They
by
faith
are
ever
in
the
Presence
of
God
:
Ps.
16.8
.
so
David
,
I
have
set
God
always
before
me
,
for
he
is
at
my
right
hand
,
therefore
I
shall
not
be
moved
.
So
it
is
said
of
Moses
being
in
danger
in
Aegypt
,
Heb.
1●
.
27
.
By
faith
he
forsook
Aegypt
,
not
fearing
the
wrath
of
the
King
;
for
he
endured
as
seeing
him
who
is
invisible
.
Thus
strongly
do
they
build
,
whose
foundation
is
not
laid
it
any
possibility
of
their
own
merits
to
deserve
deliverance
,
and
of
their
own
wit
and
cunning
to
decline
evils
,
or
of
their
own
strength
and
power
to
resist
them
,
or
evade
them
,
or
the
vicissitude
of
things
to
change
them
,
but
trust
in
the
living
God
,
and
make
him
their
hiding
place
.
Whereas
the
Prophet
saith
,
Doct.
2
that
God
had
ordained
the
Chaldeans
for
judgement
,
that
is
,
for
the
execution
of
his
judgement
,
and
hath
established
them
for
correction
,
Docemur
we
are
taught
,
That
God
is
the
Author
of
punishment
,
God
himself
assumeth
it
to
himself
.
Shall
there
be
evil
in
a
city
,
Amos.
3.6
.
and
the
Lord
hath
not
done
it
?
Malum
poenae
the
evil
of
punishment
.
So
Moses
,
Ps.
90.7
.
For
we
are
consumed
by
thine
anger
,
and
by
thy
wrath
are
we
troubled
.
So
David
.
Ps.
39.11
When
thou
with
rebuke
dost
correct
man
for
iniquity
,
thou
makest
his
beauty
to
consume
away
like
a
moth
.
1.
Because
every
sinne
is
a
trespasse
against
God
,
as
David
,
Tibi
,
Reas.
1
tibi
,
soli
peccavi
,
Against
thee
only
have
I
sinned
;
for
every
sin
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
transgression
of
the
Law
,
and
therein
God
is
offended
and
he
is
a
jealous
God
,
visiting
the
iniquity
of
the
fathers
upon
the
children
.
The
trespasses
against
our
brethren
in
the
breach
of
the
second
Table
,
be
immediate
sins
against
God
.
For
as
when
the
plate
is
not
cut
for
the
mint
,
to
clippe
it
is
no
breach
of
the
law
,
but
when
it
hath
the
stamp
impressed
,
and
is
coine
,
then
to
clippe
or
wash
,
it
is
treason
,
not
for
the
matter
,
but
because
of
the
stampe
.
So
the
matter
of
our
brethren
is
but
earth
,
and
the
violation
of
it
is
but
the
defacing
of
earth
:
but
bearing
the
image
of
God
in
it
,
it
is
a
trespasse
against
him
whose
image
is
therein
insculped
,
to
wrong
it
.
2.
Because
every
punishment
,
as
it
is
poena
a
punishment
,
Reason
.
2
,
so
it
is
vindicta
a
revenge
,
and
God
layeth
claim
to
that
by
Prerogative
,
vindicta
mea
my
revenge
;
no
man
can
take
the
sword
out
of
his
hand
:
it
is
virga
tua
,
saith
David
,
thy
rod.
3.
Because
none
but
God
can
search
the
heart
where
sinne
breedeth
,
Reas.
3
and
knoweth
how
to
proportion
punishment
to
the
sinne
.
Punishment
is
the
Physick
of
the
Church
;
as
Augustine
,
Quod
pateris
medicina
est
,
non
paena
,
that
thou
sufferest
is
thy
medicine
,
not
thy
punishment
.
He
only
knoweth
how
to
temper
the
medicine
for
the
health
of
the
Patient
,
for
he
knoweth
wherof
we
be
made
,
he
only
can
work
good
out
of
evil
.
4.
Because
there
is
none
but
God
that
doth
whatsoever
he
will
,
none
but
he
can
ordain
or
establish
judgement
:
Reas.
4
the
judgements
are
called
Iudicia
dei
the
Judgements
of
God
;
in
that
cruel
execution
done
upon
Christ
in
our
flesh
,
Acts
2.23
.
as
there
were
the
wicked
hands
of
the
Jews
and
the
Romanes
,
so
there
was
the
determinate
counsel
and
fore-knowledge
of
God
.
1.
Let
us
not
therefore
sinne
against
God
,
Vse
1
and
make
an
idol
of
him
,
by
making
him
all
mercy
;
for
though
we
call
him
father
,
doubtlesse
there
is
a
God
that
judgeth
the
world
,
who
upon
the
wicked
will
rain
snares
,
stormes
and
tempest
,
this
shall
be
their
portion
to
drink
,
rather
meet
a
temptation
with
Ioseph
,
and
say
,
How
then
shall
I
do
this
great
wickednesse
and
so
sin
against
God
?
For
our
God
is
a
consuming
fire
,
And
It
is
a
fearfull
thing
to
fall
into
the
hands
of
the
living
God
.
2.
Let
us
not
fret
at
the
means
ordained
by
God
for
our
correction
Vse
.
2
remembring
that
God
hath
established
them
for
our
chastisement
:
Psal.
39
9.
but
let
us
rather
say
with
David
,
obmutui
&
non
aperii
os
meum
quia
tu
domine
fecisti
:
I
was
dumb
,
&c.
because
thou
Lord
hast
done
it
:
let
us
know
and
confesse
who
it
is
that
smiteth
us
,
and
say
,
Thou
hast
smitten
me
and
thou
wilt
heale
me
.
3.
Let
us
remember
when
God
taketh
off
his
hand
and
restoreth
us
again
to
the
chearful
light
of
his
countenance
,
Vse
.
3
to
acknowledge
his
mercy
to
us
,
and
as
Christ
saith
,
to
sinne
no
more
,
least
some
more
heavy
judgement
fall
upon
us
.
Let
us
with
David
remember
the
vows
which
we
made
to
God
in
our
affliction
,
and
spend
the
time
of
our
so
journing
here
in
feare
.
4.
Lastly
,
Vse
.
4
Seeing
God
hath
comforted
us
,
let
us
also
comfort
our
brethren
,
2
Cor.
1.9
.
as
the
Apostle
saith
;
for
God
comforteth
us
in
all
our
tribulations
,
that
we
may
be
able
to
comfort
them
which
be
in
any
trouble
,
by
the
comfort
wherewith
our selves
are
comforted
of
God
:
so
as
Christ
said
to
Peter
,
when
we
our selves
are
converted
we
shall
strengthen
the
brethren
,
and
the
God
of
Peace
and
all
Consolation
shall
give
unto
us
the
blessing
of
his
Peace
.
2.
The
Prophets
dispute
with
God
.
The
Prophet
seemeth
amazed
at
the
course
of
Gods
proceeding
against
the
Jews
by
the
Chaldaeans
.
And
the
remain
of
this
chapter
doth
contain
his
expostulation
with
God
;
wherein
-
1.
He
layeth
a
ground
of
this
Argument
,
The
eyes
of
God
are
pure
.
-
2.
He
questioneth
God
how
these
inconveniences
following
are
born
withal
by
him
,
which
are
these
.
Grievances
.
-
1.
How
God
should
look
on
whilst
men
deal
treacherously
v.
13.
-
2.
How
God
should
hold
his
tongue
whilst
the
wicked
devoureth
the
man
that
is
more
righteous
then
he
,
vers.
13.
-
3.
How
God
can
expose
the
Jews
his
People
as
a
prey
to
the
Chaldaeans
,
ver.
14.
And
thou
makest
men
as
the
fishes
of
the
sea
,
and
as
the
creeping
things
that
have
no
Ruler
,
From
which
liberty
given
to
them
.
They
break
forth
into
all
extremes
of
cruelty
,
ver.
15.
They
take
up
all
with
their
Angle
,
they
catch
them
in
their
net
,
and
gather
them
in
their
dragge
.
-
4.
They
insult
over
the
conquered
,
ver.
15.
They
rejoyce
and
are
glad
.
They
commit
self-idolatry
,
ver.
16.
Therefore
they
sacrifice
to
their
net
,
and
burn
incense
to
their
dragge
,
because
by
them
their
portion
is
made
fat
,
and
their
meat
plenteous
.
-
5.
How
God
can
so
long
dispense
with
the
enemies
of
his
Church
,
and
whether
he
will
so
forsake
them
,
ver.
17.
Shall
they
therefore
empty
their
net
,
and
not
spare
continually
to
slay
the
nations
?
1.
Of
the
ground
of
his
contestation
,
Thou
art
of
pure
eyes
,
This
phrase
is
according
to
the
capacity
of
humane
understanding
,
and
it
is
doubly
figurative
,
-
1.
In
that
eyes
are
attributed
to
God
.
-
2.
In
that
they
are
said
to
be
pure
.
1.
It
is
a
thing
frequent
in
Scripture
to
give
the
parts
of
a
mans
body
to
God
,
the
eye
,
the
eare
,
the
hand
,
the
heart
,
the
foot
,
the
bowels
,
the
arme
,
the
face
,
the
back-parts
;
whereupon
certain
hereticks
literally
understanding
those
phrases
,
have
believed
and
taught
that
God
is
like
to
man
in
shape
of
bodie
,
and
that
the
image
wherein
God
made
man
,
was
corporeal
.
These
hereticks
are
called
Anthropomorphites
,
because
they
ascribed
to
God
the
image
and
corporeal
likenesse
of
man
.
Whom
some
ignorant
Persons
have
used
to
point
in
the
representation
of
a
grave
old
man
,
against
the
clear
text
of
Scripture
and
warrant
of
truth
.
Of
this
I
will
only
tell
you
what
Saint
.
Augustine
writing
to
Fortunatianus
a
bishop
concerning
the
judgment
of
another
Bishop
,
Epl.
1.11
.
who
maintained
this
heresie
,
saith
,
The
text
of
Scripture
attributing
the
parts
of
humane
bodies
to
God
,
must
not
be
literally
understood
;
for
then
we
must
allow
God
also
to
have
bodily
wings
,
for
we
read
also
often
of
the
wings
and
feathers
of
God
.
But
saith
he
,
as
by
the
wings
of
God
,
we
do
understand
divine
Protection
:
sic
cum
audimus
manus
operationem
:
pedes
praesentiam
:
oculos
visionem
:
faciem
justitiam
:
brachium
potentiam
:
So
by
hands
divine
operation
,
by
feet
Presence
,
by
eye
vision
,
by
face
Iustice
,
by
hands
divine
Power
.
And
to
shew
that
neque
solus
,
neither
alone
,
nec
prior
,
nor
first
he
is
of
this
opinion
,
he
citeth
Saint
Hierome
,
Saint
Gregory
,
Nazianzen
,
St.
Ambrose
,
St.
Athanasius
,
all
of
the
same
judgment
.
And
surely
because
this
errour
is
yet
in
the
minds
of
many
simple
and
ignorant
people
of
the
world
,
it
will
be
fit
that
you
do
learn
that
when
you
do
either
give
thanks
to
God
,
or
pray
,
or
think
on
God
,
you
do
not
conceive
him
in
your
thoughts
in
any
such
manner
,
but
as
he
hath
revealed
himself
to
us
in
his
word
;
God
is
a
spirit
eternal
,
immortal
,
invisible
,
infinite
in
Wisedome
,
Justice
,
Holinesse
,
Power
,
Mercy
,
Goodnesse
,
Seeing
and
foreseeing
all
things
,
doing
whatsoever
he
will
in
heaven
and
in
earth
,
and
in
all
deep
places
,
governing
all
things
by
the
word
of
his
power
.
Moses
who
searched
as
deep
into
this
sacred
and
secret
mystery
of
God
,
found
that
the
face
of
God
,
that
is
,
his
heavenly
nature
could
not
be
seen
,
only
his
back-parts
,
that
is
,
the
effects
of
his
attributes
might
be
seen
.
No
doubt
God
took
that
occasion
in
Moses
to
teach
the
Church
,
how
they
should
conceive
him
in
their
thoughts
.
Thou
shalt
see
my
back-parts
.
Ex
33.23
.
Gregor.
Nyslene
.
We
must
follow
after
God
,
for
he
goeth
before
us
,
and
guideth
us
,
as
David
.
He
teacheth
the
way
that
we
should
chuse
.
Qui
autem
sequitur
,
non
faciem
sed
tergum
aspicit
,
Procopius
.
Invisibilia
dei
videntur
ex
creatione
.
For
we
must
remember
how
tender
God
was
of
appearing
in
any
forme
,
which
might
have
been
represented
in
picture
or
sculpture
for
fear
of
idolatry
.
Take
yee
therefore
good
heed
unto
your selves
,
(
for
yee
saw
no
manner
of
similitude
on
the
day
that
the
Lord
spake
unto
you
in
Hored
,
Deut.
4.15
.
out
of
the
midst
of
the
fire
.
)
Least
ye
corrupt
your selves
,
Vers.
16.
and
make
you
a
graven
image
the
similitude
of
any
figure
,
&c.
Neither
is
it
necessary
for
adoration
,
that
we
do
assigne
any
set
figure
to
God
in
our
thoughts
,
seeing
every
one
of
us
doth
believe
that
he
hath
a
living
soule
in
him
,
whereby
all
the
parts
of
the
body
are
both
directed
and
enabled
in
their
several
offices
,
yet
no
man
can
conceive
any
set
forme
or
similitude
wherunto
it
may
be
resembled
.
2.
Another
figurative
speech
here
is
,
where
the
Prophet
calleth
these
eyes
of
God
pure
eyes
;
for
wickednes
and
evil
cannot
defile
the
sight
:
it
is
said
of
the
fair
eye
of
heaven
,
that
it
shineth
upon
the
just
and
unjust
.
And
David
saith
;
that
God
seeth
all
the
thoughts
of
mans
heart
,
why
he
then
seeth
much
vanity
and
much
iniquity
.
But
those
are
called
pure
eyes
which
do
behold
nothing
that
is
evil
,
to
approve
it
in
it selfe
,
to
abet
it
in
our
brother
,
to
imitate
it
in
our selves
,
and
in
this
sense
the
eyes
of
God
are
said
to
be
pure
,
that
is
,
abhorring
sin
.
Again
,
the
Purity
of
Gods
eyes
doth
import
the
clear
judgment
of
God
,
which
is
of
such
penetration
as
nothing
can
conceal
it self
from
him
,
in
which
sense
David
saith
,
The
Lord
is
in
his
holy
Temple
,
the
Lords
Throne
is
in
heaven
:
Ps.
11.14
.
his
eyes
behold
,
his
eye
lids
try
the
children
of
men
;
upon
which
words
Saint
Augustine
saith
,
that
there
is
apertio
and
opertio
oculorum
dei
,
an
opening
and
a
covering
of
Gods
eyes
.
He
is
said
to
see
with
his
eyes
,
when
he
declareth
himself
to
see
and
take
notice
of
any
thing
:
but
he
doth
try
with
his
eye-lids
,
when
he
maketh
as
though
he
slept
and
considered
not
,
winking
for
a
time
at
the
iniquities
of
men
.
Our
lesson
from
this
double
figure
of
speech
,
is
,
That
God
is
a
severe
searcher
and
punisher
of
sinne
;
Doct.
for
search
,
he
trieth
the
hearts
&
r●ins
:
for
punishment
,
judgment
begins
at
his
own
house
:
this
certain
rule
of
truth
we
must
lay
hold
&
beleive
,
that
the
Justice
&
truth
of
God
can't
fail
,
the
whole
course
of
Scripture
,
the
experience
of
all
times
doth
make
this
good
.
The
sin
of
the
Angels
that
kept
not
their
first
estate
,
was
soon
found
out
and
punished
;
the
first
news
we
hear
of
them
was
that
one
of
them
was
a
tempter
,
and
deceived
our
first
Parents
.
There
was
a
light
shining
in
darknesse
,
which
the
darknesse
comprehended
not
.
The
Manichees
seeing
the
devil
went
so
early
against
God
,
thought
and
taught
that
there
were
two
principia
,
two
beginnings
,
one
good
God
the
Author
of
all
good
,
another
evil
God
the
Author
of
all
evil
,
not
knowing
the
fall
of
the
Angels
,
and
the
mischief
that
they
attempted
against
God
after
their
fall
.
But
they
were
the
first
example
of
the
severe
vengeance
of
God
.
Of
whom
Saint
Iude
saith
,
And
the
Angels
which
kept
not
their
first
estate
,
but
left
their
own
habitation
,
Jude
6.
he
hath
reserved
in
everlasting
chains
under
darknesse
,
unto
the
judgement
of
the
last
day
.
And
for
our
first
Parents
,
the
pure
eyes
of
God
saw
their
nakednesse
after
their
fall
,
and
came
himself
into
the
garden
in
the
coole
of
the
day
and
convinced
the
Delinquents
,
and
examined
the
fault
,
and
gave
judgment
against
them
all
,
and
presently
executed
that
judgment
.
The
Cain
when
his
sin
was
yet
but
in
the
bud
,
at
the
first
putting
forth
thereof
,
in
the
casting
down
of
his
countenance
,
was
called
to
account
for
it
,
God
disputing
the
matter
with
him
,
and
after
when
he
came
to
the
execution
of
his
abominable
wickednesse
,
God
again
well
examined
the
evidence
,
convicted
the
Prisoner
,
and
brought
him
to
confession
of
his
fault
,
and
banished
him
from
his
presence
.
In
all
these
examples
God
was
a
speedy
and
a
severe
Judge
,
as
was
fit
for
terrour
in
the
beginning
;
but
after
he
grew
more
remisse
,
and
as
the
Apostle
saith
,
The
long-suffering
of
God
waited
in
the
days
of
Noah
,
while
the
Ark
was
a
preparing
;
1
Pet.
3.20
So
that
God
declared
himself
patient
and
long-suffering
,
who
had
before
shewed
and
revealed
his
severe
Justice
,
that
the
terrour
of
his
righteousnesse
might
discourage
sin
,
and
yet
his
gentle
forbearance
might
invite
to
repentance
.
Therefore
throughout
the
whole
course
of
holy
Scripture
,
we
have
examples
of
both
sorts
,
both
of
quick
vengeance
and
of
favourable
sufferance
,
that
God
may
be
known
both
to
be
just
and
merciful
.
The
reason
whereof
is
,
1.
That
the
danger
might
breed
terrour
;
for
who
can
promise
himself
mercy
,
when
our
just
God
may
and
doth
take
such
quick
vengeance
?
Remember
Lots
wife
,
that
she
was
Lots
wife
whom
God
favoured
,
that
the
Angel
pulled
her
out
of
Sodom
to
hasten
her
from
their
judgment
,
that
her
offence
was
no
more
then
looking
back
,
whether
out
of
curiosity
to
see
what
God
would
do
to
Sodome
,
or
out
of
unbelief
doubting
the
truth
of
the
threatning
,
or
out
of
love
to
the
place
,
or
to
some
persons
left
behind
to
the
wo
,
she
was
made
an
example
of
present
calamity
and
turned
into
a
pillar
of
salt
.
Therefore
remember
Lots
wife
for
terrour
,
to
strike
fear
in
thee
that
thou
sin
not
,
least
thou
be
smitten
so
soon
as
thou
hast
offended
;
this
to
prevent
sin
.
2.
That
such
as
sin
and
find
not
the
present
wrath
of
God
avenging
sin
,
may
make
use
of
that
patience
of
God
to
repent
,
least
a
lingring
judgment
be
but
the
whetting
of
a
sword
to
a
sharper
cutting
when
it
cometh
.
For
the
remissenesse
of
God
doth
not
proceed
from
any
respect
of
Persons
,
nor
from
a
liking
of
any
kind
of
sin
,
but
out
of
free
and
undeserved
favour
,
and
for
the
glory
of
his
own
mercy
,
that
he
may
be
feared
.
Who
knoweth
the
mind
of
the
Lord
,
Vse
.
or
who
hath
been
of
his
Counsel
?
who
can
tell
when
he
is
tempted
to
any
sin
,
and
embraceth
the
temptation
,
and
committeth
the
sin
,
whether
God
will
make
him
an
example
of
his
patience
and
mercy
,
&
long-suffering
,
by
giving
him
both
the
time
and
grace
of
repentance
,
and
open
to
him
the
fountain
for
sin
and
for
uncleannesse
,
to
wash
him
and
cleanse
himself
from
his
sin
:
or
whether
he
will
make
him
an
example
of
his
severe
justice
in
chastening
his
trespasse
with
some
speedy
vengeance
,
as
he
did
the
rebellion
of
Corah
,
or
the
lying
of
Ananias
and
Saphirah
.
Therfore
our
care
must
be
to
keep
our
heart
with
all
diligence
from
conceiving
sin
,
to
take
heed
to
our
ways
that
we
offend
not
in
our
tongue
,
to
take
heed
to
our
foot
,
to
our
hand
that
they
act
not
sin
,
ever
remembring
that
God
is
a
jealous
God
,
and
that
loveth
not
iniquity
,
and
that
he
hath
pure
eyes
which
cannot
behold
evil
to
allow
thereof
.
Herein
the
example
of
Christ
is
good
,
Ps.
16
.
8s
I
have
set
the
Lord
always
before
me
;
for
godly
feare
doth
put
God
always
in
sight
of
us
,
and
of
all
our
ways
.
Let
us
set
our selves
always
in
the
sight
of
God
,
and
answer
every
temptation
to
sin
with
this
answer
,
Thou
O
Lord
art
of
purer
eyes
then
to
behold
evil
.
For
therefore
hath
God
so
clearly
revealed
his
Majesty
,
Power
and
Justice
to
the
sons
of
men
,
Ex.
20.20
That
his
feare
may
be
before
your
eyes
that
you
sin
not
.
The
King
on
earth
chaseth
away
all
evil
with
his
eye
,
because
men
feare
the
wrath
of
a
King
as
the
roaring
of
a
lion
:
and
shall
the
pure
eyes
of
God
,
seeing
all
our
ways
,
being
about
our
path
,
and
about
our
bed
,
understanding
our
thoughts
long
before
nothing
awe
us
!
Christ
saith
,
Fear
not
them
that
can
kill
the
body
,
and
can
do
nothing
more
,
but
feare
him
that
can
cast
both
body
and
soul
into
hell
fire
.
This
God
that
hath
this
power
over
the
work
of
his
own
hands
,
as
he
hath
pure
eyes
from
whose
sight
nothing
can
hide
or
conceal
it self
:
so
he
hath
a
right
hand
,
inveniet
dextra
ejus
inimicos
ejus
,
his
right
hand
will
find
out
his
enemies
,
yea
strong
is
his
arme
,
and
the
sword
that
he
wieldeth
is
sharp
;
for
David
saith
,
he
hath
whetted
it
of
purpose
to
cut
off
from
the
earth
the
ungodly
thereof
:
he
hath
also
a
bowe
and
that
is
bent
,
he
hath
a
quiver
and
that
is
full
of
deadly
arrows
;
and
howsoever
we
shall
slight
him
,
our
God
is
a
consuming
fire
;
to
the
Elect
he
is
ignis
in
rubo
,
a
fire
in
the
bush
,
burning
but
not
consuming
;
but
to
the
ungodly
that
make
no
conscience
of
sin
,
he
is
ignis
devorans
,
a
fire
devouring
,
as
David
saith
.
The
flame
shall
burn
up
the
ungodly
.
The
crying
sins
of
our
times
,
injustice
in
the
Courts
of
judgement
,
contempt
of
Religion
,
oppression
of
the
poore
,
breach
of
the
Sabbath
,
profane
swearing
,
beastly
drunkennesse
,
abom●nable
wantonnesse
,
contentions
and
such
like
,
do
give
evidence
against
us
,
that
there
is
no
fear
of
God
before
our
eyes
,
that
we
fear
not
the
Presence
of
God
,
we
regard
not
his
pure
eyes
.
We
would
have
cured
Babel
of
those
diseases
,
and
she
is
not
healed
;
the
Word
which
is
the
proper
Physick
for
these
maladies
is
either
not
heard
with
attention
,
or
not
kept
with
retention
;
we
mingle
it
not
with
faith
,
when
we
hear
it
,
so
that
we
heap
up
wrath
against
the
day
of
wrath
:
my
brethren
,
do
not
so
wickedly
,
sin
not
against
God
,
sin
not
against
your
own
souls
,
for
so
Moses
cals
Korah
&
his
company
,
Num.
16.38
.
he
cals
them
sinners
against
their
own
souls
,
&
that
are
ensamples
recorded
for
the
perpetual
use
of
the
Church
,
even
for
them
upon
whom
the
ends
of
the
world
shall
come
.
When
the
judgement
of
Korah
and
his
company
was
in
sight
,
it
is
said
,
All
Israel
that
were
round
about
them
fled
at
the
cry
of
them
:
Num.
16.34
.
for
they
said
,
least
the
earth
swallow
us
up
also
.
These
Records
of
former
times
are
kept
for
us
that
we
might
always
have
them
in
sight
,
that
we
might
make
it
our
own
case
,
and
feare
before
the
Lord
,
and
fly
from
the
tents
of
such
wicked
persons
,
who
make
no
conscience
of
the
pure
eyes
of
God
beholding
all
their
ways
,
least
we
perish
with
them
.
2.
Upon
this
ground
he
doth
dispute
;
for
seeing
he
resolveth
that
God
is
most
just
,
and
there
can
be
no
shadow
of
changing
in
him
,
he
enquireth
of
him
how
it
comes
to
passe
,
that
so
many
evils
be
suffered
in
the
world
,
in
the
eye
and
sight
of
God
.
From
whence
we
are
taught
that
in
all
our
considerations
of
the
carriage
of
things
under
the
government
of
Gods
Providence
,
Doct.
howsoever
strange
the
effects
may
seem
to
us
,
yet
we
must
take
heed
that
we
never
question
either
the
Wisedome
,
Justice
,
or
Goodnesse
of
God
.
Let
us
resolve
on
that
,
and
we
may
safely
sit
down
and
wonder
at
the
effects
of
his
will
;
for
David
saith
,
Tu
facis
mirabilia
solus
,
Thou
alone
dost
wonders
.
And
Augustine
saith
,
that
God
doth
manage
things
Judicio
saepe
arcano
sed
semper
justo
,
often
by
secret
,
but
always
by
just
judgment
.
And
upon
this
holy
resolution
of
the
Prophet
,
which
giveth
God
his
due
and
no
way
doth
tax
him
,
but
pronounceth
him
to
be
himself
,
I
dare
not
receive
the
judgment
of
Mr.
Calvin
upon
this
passage
,
because
I
am
perswaded
that
he
is
too
harsh
in
his
censure
of
this
Prophet
,
and
yet
I
find
it
so
much
against
his
will
to
find
fault
,
that
he
doth
what
he
can
again
,
when
he
hath
wounded
him
to
heal
him
again
.
I
honour
the
memory
of
Mr.
Calvin
,
as
of
a
clear
light
set
up
in
the
Church
of
God
,
and
am
as
unwilling
to
tax
him
,
as
I
find
him
unwilling
to
tax
the
Prophet
,
and
therefore
I
wish
his
Reader
to
read
him
out
upon
this
place
,
and
he
shall
find
that
it
is
not
motus
violentus
,
but
trepidationis
,
not
a
violent
,
but
a
trembling
motion
that
carries
him
.
For
1.
He
saith
,
descendit
ad
humanos
affect
us
he
descendeth
to
humane
affections
,
so
he
may
do
and
yet
not
offend
.
2.
He
addeth
,
ostendit
se
quodammodo
vacillare
,
he
shews
himself
somwhat
wavering
;
that
cannot
be
defended
;
for
the
motto
of
a
just
man
is
semper
idem
,
always
the
same
;
and
it
is
the
ungodly
man
who
is
unstable
in
all
his
ways
;
his
heart
is
not
established
.
3.
But
he
smiteth
home
when
he
saith
,
verum
quidem
est
,
secundam
partem
versus
affinem
esse
blasphemiae
,
the
second
part
of
the
verse
to
be
near
a
kinne
to
blasphemy
;
quia
obmurmurat
&
insimulat
deum
unimiae
tarditatis
,
because
he
murmured
and
accused
God
of
too
much
slacknesse
.
Yet
Mr.
Calvin
healeth
him
again
;
pardon
him
in
this
;
for
he
was
in
Angusto
in
a
strait
,
jealous
of
having
the
honour
of
God
touched
by
the
Prophet
,
and
yet
tender
of
any
touch
of
the
charity
that
he
did
owe
to
the
Prophet
,
and
therefore
having
delared
his
holy
love
to
God
,
he
doth
his
best
to
excuse
the
Prophet
,
saying
of
him
,
fraenum
sibi
injicit
&
occurrit
mature
.
Se
temperat
ut
praeveniat
nimium
fervorem
,
he
tempers
himself
that
he
might
allay
this
too
great
heat
.
And
in
the
end
he
confesseth
,
quia
non
potest
se
expedire
rebus
tam
confusis
,
disceptat
potius
secum
quàm
cum
deo
,
because
he
could
not
get
out
of
this
maze
,
that
he
reasoned
with
himself
rather
then
God
.
For
my
opinion
I
acquit
the
Prophet
from
any
suspicion
of
inordinate
affection
in
this
his
complaint
,
so
long
as
he
doth
do
God
the
right
to
acknowledge
him
both
eternall
and
equal
;
I
wonder
not
if
he
,
and
all
that
consider
him
aright
in
his
ways
,
be
swallowed
up
in
the
depth
of
admiration
of
them
.
Let
any
man
observe
that
which
followeth
in
the
Prophets
complaint
,
and
he
shall
see
great
cause
of
wonder
;
but
whensoever
such
occasion
is
offered
to
us
to
behold
the
like
,
let
us
do
our
God
the
right
to
confesse
him
holy
and
just
,
and
to
resolve
that
which
way
soever
things
go
,
there
can
be
no
fault
in
him
:
therefore
let
us
say
with
David
,
Domine
,
tu
justus
es
,
&
justa
sunt
judicia
tua
,
thou
art
just
,
and
thy
judgements
are
just
.
It
is
a
good
saying
of
old
Eli
the
Priest
,
Ps.
3.18
.
when
Samuel
told
him
of
the
judgments
of
God
upon
his
house
,
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
.
Yet
is
it
not
unlawful
for
the
children
of
God
reverently
to
consider
the
ways
of
God
;
yea
it
is
a
work
for
the
Sabbath
,
to
take
the
works
of
God
into
regard
.
O
Lord
,
how
great
are
thy
works
and
thy
thoughts
are
very
deep
.
Ps.
92.5
.
A
bruitish
man
knoweth
not
,
neither
doth
a
fool
understand
this
.
It
argueth
a
great
defect
in
judgement
,
when
we
shall
think
a
thought
which
may
derogate
any
thing
from
the
glory
of
our
God
;
for
it
is
true
,
fecit
quicquid
voluit
,
he
hath
done
whatever
he
would
;
so
it
is
true
omnia
bene
fecit
,
he
hath
done
all
things
well
,
and
we
say
truly
of
him
,
He
hath
done
all
things
for
the
best
;
for
so
he
doth
even
then
when
his
ways
do
crosse
ours
,
and
when
those
things
that
he
doth
do
seem
to
us
and
to
our
reason
as
most
opposite
.
To
help
which
our
weaknesse
we
are
taught
to
pray
,
fiat
voluntas
tua
,
thy
will
be
done
.
Let
us
come
then
to
a
view
of
the
particulars
which
the
Prophet
recounteth
,
which
God
doth
behold
and
not
yet
punish
.
And
herein
we
shall
find
the
Prophet
an
Orator
setting
forth
the
iniquity
of
the
times
,
and
the
miseries
of
the
Church
then
,
so
as
we
may
say
his
heart
hath
indited
a
good
matter
,
and
his
tongue
is
the
Pen
of
a
ready
Writer
.
Here
be
the
Prophets
grievances
.
1.
The
first
is
treason
,
Wherefore
lookest
thou
upon
them
that
deal
treacherously
?
Mr.
Calvin
renders
it
,
quare
aspicis
transgressores
?
and
so
doth
the
Geneva
translation
render
it
:
Why
lookest
thou
upon
the
transgressors
?
But
that
is
somewhat
too
large
,
for
that
includeth
all
sorts
of
sinners
.
Jun.
Cur
intuereris
perfidos
?
so
the
Chaldaeans
,
of
whom
the
Prophet
complaineth
,
here
are
set
forth
as
you
heard
by
the
Prophet
Isay
.
Dolus
an
virtus
,
quis
in
hoste
requirat
?
Isa.
12.2
.
Treason
is
not
wrought
by
a
profest
enemy
in
times
of
open
warre
,
and
proclaimed
defiance
,
neither
do
we
call
the
secret
practices
of
enemies
working
underhand
by
the
name
of
treason
,
they
are
military
stratagems
;
but
it
is
called
treason
,
when
by
corrupting
some
of
the
opposite
side
,
the
enemie
doth
take
advantage
.
And
this
is
commonly
one
of
the
mines
which
is
carried
under
the
states
of
great
Kingdomes
,
to
destroy
them
and
blow
them
up
.
And
the
Author
and
Finisher
of
our
salvation
,
though
he
was
assaulted
by
profest
warre
of
the
chief
Priests
,
Scribes
and
Pharisees
,
yet
he
was
put
into
their
hand
at
last
by
treason
;
one
of
his
own
twelve
betrayed
him
.
And
it
is
the
chief
use
of
the
new
order
of
Jesuits
in
forrein
States
to
corrupt
the
affections
of
subjects
,
ut
prodant
,
that
they
may
betray
.
This
is
a
great
grievance
;
for
treasons
be
commonly
carried
with
great
secresie
;
yet
the
Prophet
saith
,
that
God
looketh
on
,
he
beholden
all
the
conveyances
both
of
Projection
and
Execution
;
and
that
is
it
which
amazeth
the
Prophet
,
that
God
who
loveth
not
treason
,
should
look
on
and
behold
it
in
all
the
ingresse
and
progresse
of
it
,
and
not
stop
it
.
Beloved
,
we
have
a
lesson
from
hence
.
The
Lord
seeth
treason
.
Doct.
Not
only
the
great
treasons
wrought
against
States
and
Kingdomes
,
but
the
particular
falshoods
in
common
friendship
:
the
private
insidiations
for
the
goods
,
the
chastity
,
the
good
name
,
the
life
of
our
neighbours
.
It
is
not
any
negligence
in
Gods
government
of
the
world
or
any
over-sight
,
or
any
forgetfulnesse
,
or
any
approbation
of
evil
,
that
doth
keep
God
so
quiet
,
that
he
sitteth
in
heaven
,
he
keepeth
Israel
,
and
he
neither
slumbreth
nor
sleepeth
.
Yet
he
looketh
on
,
while
thieves
come
in
the
night
,
and
break
open
a
way
into
mens
houses
,
gather
together
and
rifle
,
and
carry
away
their
goods
.
He
seeth
whilst
the
secret
enemy
watcheth
his
brother
upon
the
way
,
or
goeth
forth
with
him
as
Abel
did
with
Cain
:
God
knew
that
Abel
was
to
be
killed
that
day
.
When
Joab
and
Amasa
met
,
God
saw
it
a
death
,
he
knew
that
embracing
would
prove
a
stab
.
Sometimes
God
doth
detect
and
defeat
these
treasons
betimes
,
sometimes
he
letteth
them
go
on
to
the
very
moment
of
execution
,
yet
then
he
disappointeth
them
:
but
sometimes
he
looketh
on
,
and
seeth
them
performed
and
hindreth
them
not
.
This
is
that
which
the
Prophet
would
fain
know
why
God
that
loveth
no
evil
,
and
hath
power
at
hand
to
prevent
it
,
doth
look
on
and
see
it
done
;
for
amongst
us
,
quinon
vetat
peccare
cum
licet
jubet
:
he
that
when
he
may
,
hindreth
not
a
fault
,
commands
it
;
and
for
man
it
is
a
true
rule
,
that
all
the
evil
which
we
might
have
hindred
and
did
not
,
shall
be
put
upon
our
account
.
This
rule
holds
indeed
with
us
,
but
God
is
not
so
limited
;
he
maketh
both
evil
creatures
,
that
is
devils
and
wicked
men
,
to
be
his
servants
to
do
his
will
,
and
he
maketh
the
very
sins
of
men
rods
to
scourge
both
themselves
that
commit
them
and
others
.
2.
The
second
grievance
of
the
Prophet
.
The
wicked
devoureth
the
man
that
is
more
righteous
then
he
,
and
God
holdeth
his
tongue
.
That
is
,
the
Chaldaean
who
worshippeth
strange
gods
,
devoureth
the
Iews
the
Posterity
of
Abraham
,
who
though
they
be
much
too
blame
,
yet
they
are
more
righteous
then
Chaldaeans
,
and
God
seeth
and
saith
nothing
whilst
the
Chaldaeans
doth
spoil
Israel
.
This
indeed
is
a
great
grievance
to
behold
the
afflictions
of
the
Church
,
and
the
power
of
the
wicked
against
them
;
it
was
that
which
put
David
into
an
extreme
extasie
for
the
time
,
and
till
he
went
to
the
house
of
God
,
and
was
there
taught
the
end
of
such
men
as
hurt
their
betters
,
his
foot
had
well
nigh
slipt
.
Our
experience
showeth
us
much
more
for
the
wicked
sons
of
Belial
,
the
moths
of
our
Common-wealth
,
the
rust
of
our
peace
,
how
have
they
fed
upon
the
far
of
the
land
,
and
by
fair
pretexts
of
common
good
,
even
devoured
the
Common-wealth
,
and
made
more
righteous
men
then
they
their
prey
,
assaulting
their
goods
,
their
liberty
,
and
peace
of
life
,
disturbing
their
honest
callings
with
inhonest
encroachments
,
to
the
great
prejudice
of
the
State
?
And
God
held
his
tongue
,
many
years
although
he
saw
it
;
but
now
he
hath
set
open
the
eyes
of
the
politick
body
to
detect
them
,
and
he
hath
opened
the
mouth
of
that
body
to
accuse
and
to
condemn
them
.
David
saith
,
It
is
a
Proverb
of
the
Ancients
,
1
Sam.
24.13
.
Wickednesse
proceedeth
from
the
wicked
.
This
is
wickednesse
in
a
grown
degree
;
for
the
godly
be
the
holy
ones
of
God
,
and
God
saith
,
nolite
tangere
,
touch
not
,
they
do
not
only
tangere
,
but
angere
,
yea
devorare
justiores
se
,
devour
juster
then
they
.
There
is
a
natural
antipathy
between
the
seed
of
the
woman
and
the
seed
of
the
serpent
;
sinners
cannot
abide
them
that
carry
any
face
or
shew
of
Religion
,
or
the
worship
of
God
;
hating
and
touching
and
biting
will
not
serve
nor
satisfie
they
must
devour
and
destroy
.
Salomon
saith
,
The
tender
mercies
of
the
wicked
are
cruell
,
viscera
crudelia
,
Prov.
12.10
.
cruel
bowels
:
The
wicked
is
ever
the
devourer
;
observe
it
as
a
sure
rule
;
that
Church
or
that
Common-wealth
which
devoureth
and
maintaineth
slaughter
and
effusion
of
blood
,
is
the
Synagogue
of
the
wicked
.
The
true
Church
is
no
smiter
,
no
traytor
,
no
plotter
,
no
abettor
of
invasions
;
it
was
ever
true
Arma
Ecclesiae
preces
&
lachrymae
,
the
weapons
of
the
Church
are
prayers
and
tears
.
The
Church
of
Rome
,
the
mother
of
murthers
,
and
nest
wherein
treasons
breed
,
the
nurse
of
Iesuites
,
the
incendiaries
of
Christendome
,
the
mint
of
facinerous
Machinations
,
the
Cathedral
and
dogmatical
defenders
of
the
lawfulnesse
of
any
thing
that
is
done
for
their
own
good
,
hath
discovered
her self
to
be
Antichristian
by
this
infallible
mark
of
cruelty
;
She
is
a
devourer
.
It
is
the
Religion
of
Rome
that
armed
the
Spaniards
against
Queen
Elizabeth
and
her
land
in
88.
the
blessing
of
the
Pope
,
and
the
curse
of
God
was
upon
that
enterprise
.
For
they
came
to
devoure
them
that
were
then
more
righteous
then
they
.
It
is
the
Religion
of
Rome
that
digged
the
vault
,
that
hired
,
that
fraighted
the
Cellar
under
the
Parliament
house
to
blow
up
all
;
os
sepulchri
,
the
mouth
of
the
grave
,
os
inferni
,
the
mouth
of
hell
;
the
mouth
of
Rome
shall
gape
and
swallow
with
the
best
of
them
.
Surely
this
is
a
great
grievance
and
vexation
of
spirit
here
on
earth
,
to
see
the
worst
sort
of
men
prevailing
,
and
better
then
they
swallowed
up
.
This
is
also
aggravated
in
the
manner
of
it
,
which
is
fully
and
rhetorically
amplified
by
the
Prophet
.
3.
The
next
grievance
amplified
by
a
comparison
,
which
is
double
,
vers.
14.
-
1.
They
are
compared
to
the
fish
of
the
sea
.
-
2.
To
creeping
things
which
have
no
Governour
.
In
the
first
resemblance
he
insisteth
,
ver.
15.
The
Chaldaeans
are
the
Fishermen
,
the
Jews
the
Fish
as
you
have
heard
:
and
these
Fishermen
use
-
1.
The
Angle
,
-
2.
The
net
,
-
3.
The
dragge
,
which
sheweth
a
full
devouring
,
as
in
Isay
,
I
will
sweep
it
with
the
besome
of
destruction
saith
the
Lord
of
Hosts
.
Is.
14.22
.
Compare
this
text
with
that
of
Joel
.
That
which
the
Palmer-worm
hath
left
,
hath
the
Locust
eaten
;
Joel
2.4
.
and
that
which
the
Locust
hath
left
,
hath
the
Canker-worm
eaten
;
and
that
which
the
Canker-worm
hath
left
,
the
Gaterpillar
hath
eaten
.
For
what
the
Angle
leaveth
,
the
net
taketh
;
and
what
escapeth
the
net
,
the
drag
doth
sweep
it
up
.
Observe
here
with
me
1.
This
manner
of
teaching
by
familiar
resemblances
is
much
used
in
both
Testaments
,
Note
.
1
and
it
is
a
smooth
and
easie
kind
of
teaching
,
which
doth
bring
things
to
the
understanding
by
some
sensible
demonstrations
.
And
may
we
not
justly
charge
the
Church
of
Rome
with
cruelty
to
her
children
,
that
when
the
spirit
of
God
hath
so
laboured
in
both
the
Testaments
to
open
himself
to
the
understanding
of
the
simple
;
the
Oracle
of
Trent
shall
put
out
the
candle
,
and
turn
men
to
seek
the
way
of
life
darkling
,
without
the
light
of
the
Word
,
which
they
shall
not
be
suffered
to
read
,
for
fear
of
understanding
by
it
their
impostures
.
It
can
be
no
good
Religion
,
wherein
they
that
know
the
least
,
and
believe
the
most
,
are
made
to
believe
they
are
in
the
best
case
.
2.
I
find
here
that
there
is
a
wisedome
of
God
to
be
learned
out
of
the
natural
and
moral
ways
of
life
;
Note
.
2
as
the
storke
for
naturall
affection
:
the
Ant
,
for
Providence
:
the
Spider
for
industry
:
the
Bee
for
art
,
industry
and
providence
.
When
we
see
dogs
pursuing
an
Hare
,
or
a
Deer
,
thus
do
the
projectures
of
our
time
hunt
the
Common-wealth
.
When
we
see
Fishermen
cast
in
their
nets
;
thus
do
the
oppressors
of
their
brethren
;
all
is
fish
that
comes
into
their
net
.
A
wise
and
sober
judgement
may
make
good
use
of
all
that
his
eye
seeth
,
to
behold
therin
either
the
goodnes
of
God
to
man
or
or
the
good
or
evil
that
cometh
from
one
man
to
another
.
3.
In
that
he
doth
use
two
comparisons
and
resemblances
to
fishes
on
the
sea
,
Note
.
3
and
to
creeping
things
on
earth
,
we
see
that
both
sea
and
land
do
afford
examples
.
And
the
Prophet
is
very
near
touched
with
the
calamities
of
his
brethren
,
that
which
way
soever
he
looketh
,
he
beholdeth
some
representation
of
their
woe
.
It
is
the
manner
of
grief
to
take
all
occasions
to
figure
and
represent
to
it self
its
own
sorrow
.
4.
Where
he
resembleth
them
to
creeping
things
which
have
no
ruler
over
them
,
Note
.
4
Two
things
do
aggravate
the
calamity
represented
thereby
.
-
1.
That
which
God
brought
upon
Edom
,
I
have
made
thee
small
;
for
these
creeping
things
of
the
earth
are
of
small
strength
,
and
are
subject
to
the
foot
of
man
and
beast
to
tread
on
them
:
thus
God
hath
made
the
Jews
the
very
earth
for
their
enemies
to
go
over
them
;
and
this
is
the
punishment
of
their
pride
;
for
Pride
must
have
a
fall
and
these
towring
fouls
of
the
ayre
must
be
turned
into
creeping
worms
of
the
earth
.
-
2.
They
have
no
ruler
over
them
,
this
is
here
set
forth
as
a
point
of
especial
note
to
expresse
the
unhapinesse
of
a
People
to
be
without
a
ruler
;
and
therefore
Anabaptists
are
wise
polititians
,
that
would
have
no
Magistrate
,
but
the
punishment
of
the
Iews
is
just
that
they
should
be
without
a
ruler
;
Because
they
did
so
much
abuse
Authority
and
rule
,
that
the
very
Seat
of
judgement
were
corrupted
;
the
wicked
is
Plaintiffe
,
and
the
godly
defendant
.
The
wicked
compasseth
about
the
righteous
,
therefore
wrong
judgement
proceedeth
.
Better
no
rulers
at
all
then
such
as
David
describeth
,
Thou
seest
a
thief
and
thou
consentest
with
him
:
a
Companion
of
thieves
whose
Iustice
is
like
that
on
Sarisbury
plain
,
Deliver
thy
purse
.
Perchance
on
both
sides
.
But
rule
and
Magistracy
is
the
ordinance
of
God
,
as
St.
Paul
teacheth
,
and
God
by
his
subordinate
rulers
on
earth
,
carrieth
a
sword
,
and
not
in
vain
,
without
this
,
as
when
there
was
no
King
in
Israel
,
every
man
doth
what
seemeth
good
in
his
own
eyes
;
Which
doth
utterly
destroy
the
body
,
not
only
disfigure
the
face
of
a
Common-wealth
.
5.
Observe
also
here
the
outrage
of
the
ungodly
when
they
finde
any
way
open
for
their
violence
;
Note
.
5
for
they
come
in
like
a
floud
that
hath
made
it self
way
through
the
weak
banks
,
and
deluge
all
.
Here
is
Angle
and
Net
and
Dragge
,
as
before
,
The
wicked
compasseth
about
the
righteous
;
which
way
shall
the
righteous
escape
?
As
if
aman
did
fly
from
a
Lyon
,
and
a
Beare
met
him
,
or
went
into
an
house
and
leaned
his
hand
on
a
wall
and
a
Serpent
bit
him
:
Amos
5
19
This
made
David
so
earnest
with
God
not
to
fall
into
the
hands
of
man
.
There
is
nothing
more
cruel
then
a
multitude
of
ungodly
men
that
have
no
fear
of
God
before
their
eyes
.
Certum
est
insilvis
inter
spelaea
ferarum
malle
pati
;
the
teeth
of
these
dogs
,
the
hornes
of
these
buls
of
Basan
,
the
hornes
of
these
Unicornes
,
the
tusks
of
these
wild
Boars
,
the
pawes
of
these
Lyons
and
Bears
are
mentioned
in
Scripture
often
to
expresse
the
the
fury
and
outrage
of
the
wicked
,
As
Edom
cried
in
the
day
of
Jerusalem
,
Rase
it
.
Ps.
11.3
.
If
the
foundation
be
destroyed
,
what
can
the
righteous
do
?
Judge
now
is
it
not
a
great
grievance
to
see
and
feel
the
force
and
fury
of
the
wicked
carry
all
before
them
,
and
neither
their
own
conscience
,
nor
the
lawes
of
men
restrain
them
,
and
God
sit
still
,
look
on
and
hold
his
peace
;
this
is
that
which
grieves
the
Prophet
to
the
heart
.
But
God
that
seeth
it
hath
pure
eyes
,
and
hath
a
right
hand
that
will
finde
out
all
his
enemies
.
Amos
will
tell
us
that
God
hath
his
Angle
too
,
and
his
Net
,
and
his
Dragge
.
I
saw
the
Lord
standing
upon
the
Altar
,
Amos
9.1
.
and
he
said
,
I
will
slay
the
last
of
them
with
the
sword
:
he
that
fleeth
of
them
shall
not
fly
away
;
and
he
that
escapeth
of
them
shall
not
be
delivered
.
Though
they
dig
into
hell
,
there
shall
my
hand
take
them
,
though
they
climb
up
into
heaven
,
thence
will
I
bring
them
down
.
And
though
they
hide
themselves
in
the
top
of
Carmel
,
I
will
search
,
and
take
them
out
thence
;
and
though
they
be
hid
from
my
sight
in
the
bottome
of
the
sea
,
thence
will
I
command
the
Serpent
and
he
shall
bite
them
.
And
though
they
go
into
captivity
before
their
enemies
,
thence
will
I
command
the
sword
and
it
shall
slay
them
:
I
will
set
mine
eyes
upon
them
for
evill
and
not
for
good
.
Let
us
not
be
discouraged
;
for
the
Wiseman
saith
comfortably
to
us
;
If
thou
seest
the
oppression
of
the
poor
,
and
violent
perverting
of
judgment
and
justice
in
a
Province
,
Eccl.
5.8
.
marvel
not
at
the
matter
;
for
he
that
is
higher
then
the
highest
regardeth
,
and
there
be
higher
then
they
.
Our
Common-wealth
grew
foul
,
the
hand
of
the
oppressor
was
stretched
out
,
and
they
that
pretended
to
be
the
Physitians
of
the
diseases
of
this
State
,
gave
it
a
potion
of
deadly
wine
,
that
it
grew
sick
and
drawing
on
even
to
death
,
the
hearts
of
true
Patriots
failed
them
.
The
poor
cried
out
;
the
rich
could
not
say
of
that
which
he
possessed
Haec
mea
sunt
,
these
are
mine
;
seats
of
justice
,
instead
of
judgment
yeelded
wormwood
,
&
ecce
clamor
,
and
behold
a
cry
,
even
the
loud
voyce
of
grievances
.
But
God
awaked
as
one
out
of
sleep
;
and
what
the
angle
of
the
Magistrate
and
the
net
of
the
King
could
not
take
,
the
drag
of
the
Parliament
is
now
cast
out
to
fetch
it
in
;
and
we
have
gracious
promises
that
we
shall
see
Religion
better
established
,
and
Justice
better
administred
,
the
moths
that
fretted
our
garments
destroyed
,
the
Caterpillar
,
the
Canker-worm
,
and
the
Palmer-worme
,
the
Projectors
of
our
times
that
devoured
the
fruits
of
the
earth
,
and
drew
the
breasts
of
the
Common-wealth
dry
into
their
own
vessels
,
both
detected
and
punished
;
yea
that
we
shall
see
Ierusalem
in
prosperity
all
our
days
;
it
is
the
musick
of
the
voyces
of
both
Houses
of
the
Parliament
,
and
he
that
is
rector
Chori
,
the
Mr.
of
the
Quire
,
doth
set
for
them
both
,
Let
Peace
be
within
thy
wals
,
and
plenteousnesse
within
thy
Palaces
.
This
fils
our
mouths
with
laughter
,
and
our
tongues
with
singing
.
The
Keeper
of
Israel
is
awake
,
and
hath
not
been
an
idle
Spectator
of
those
tragedies
that
have
been
acted
here
amongst
us
;
he
hath
but
tarried
a
time
,
till
the
abominable
wickednesse
of
the
sons
of
Belial
was
found
worthy
to
be
punished
.
One
note
more
remaineth
.
The
Prophet
doth
find
that
all
this
evil
doth
not
come
upon
the
Jews
by
chance
,
Note
.
6
by
the
malice
of
Satan
,
or
the
proud
covertous
cruelty
of
the
Chaldaeans
;
for
he
faith
to
God
,
Thou
makest
men
as
the
fishes
of
the
sea
.
Here
is
the
hand
of
God
,
and
the
counsell
of
God
in
all
this
.
And
God
taketh
it
upon
himself
,
as
you
have
heard
before
.
Behold
yee
among
the
heathen
,
Vers.
5.
and
regard
and
wonder
marveilously
,
For
I
will
work
a
work
in
your
days
which
you
will
not
believe
.
Lo
,
I
raise
up
the
Chaldaeans
,
&c.
For
though
sin
brought
in
punishment
,
Vers.
6.
yet
Gods
Justice
is
the
Author
of
all
evils
of
this
kind
,
and
the
inflicter
of
punishment
.
Tu
domine
fecisti
,
saith
the
Psalmist
,
Thou
Lord
hast
done
it
,
And
I
have
taught
you
that
the
wisedome
and
goodnesse
of
God
can
make
use
of
evil
men
for
the
correction
of
his
Church
;
They
be
ingredients
in
the
dose
,
that
God
giveth
to
his
diseased
People
to
purge
them
.
Therefore
let
not
our
hearts
fret
at
those
rods
which
have
no
strength
to
use
themselves
,
but
rather
stoop
to
the
right
hand
of
God
,
who
manageth
them
for
our
castigation
.
We
have
no
fence
against
these
judgments
,
but
a
good
conscience
endeavouring
to
serve
God
sincerely
;
for
that
either
diverteth
the
judgment
,
that
the
Sun
shall
not
smite
us
by
day
,
nor
the
Moon
by
night
;
or
it
maketh
us
able
to
bear
it
,
as
from
the
hand
of
a
Father
that
cannot
finde
in
his
heart
to
hurt
us
.
You
heard
the
faith
of
this
Prophet
concerning
this
point
:
we
shall
not
die
.
Thou
hast
ordained
them
for
judgment
,
thou
hast
established
them
for
correction
.
Only
let
not
us
be
incorrigible
,
nor
faint
when
we
are
rebuked
;
for
he
chasteneth
every
son
that
he
receiveth
.
The
fourth
grievance
is
the
pride
and
vain-glory
of
the
proud
Chaldeans
,
exprest
in
two
things
-
1.
In
the
joy
of
their
victories
,
They
rejoyce
and
are
glad
-
2.
In
their
attribution
of
this
glory
to
themselves
,
which
is
self-idolatry
.
1.
They
rejoyce
and
are
glad
.
The
enemies
of
the
Church
have
their
time
to
laugh
,
the
Wiseman
calleth
it
the
candle
of
the
wicked
,
it
lighteth
them
for
a
time
;
it
is
unius
diei
hilariis
insania
,
they
dance
to
the
pipe
,
and
drink
their
wine
in
bowles
,
they
eate
of
the
fat
,
and
they
remember
not
the
affliction
of
Joseph
to
pity
it
,
they
remember
it
to
result
over
Joseph
.
The
King
and
Haman
sate
drinking
together
when
the
Edict
was
gone
forth
for
the
destruction
of
the
Jewes
,
Hest.
3.15
.
and
then
the
City
Shushan
was
perplexed
.
The
grief
of
the
Church
is
the
joy
of
the
ungodly
.
It
is
Davids
complaint
,
Yea
they
opened
their
mouth
wide
against
me
,
and
said
,
Ps.
35.21
.
Aha
,
our
eye
hath
seen
it
.
They
have
Davids
deprecation
.
Let
them
not
say
in
their
hearts
,
Vers.
25.
Ah
,
so
would
we
have
it
;
let
them
not
say
we
have
swallowed
them
up
.
They
have
Davids
imprecation
.
Let
them
be
ashamed
and
brought
to
confusion
that
rejoyce
at
mine
hurt
;
Vers.
26.
let
them
be
clothed
with
shame
and
dishonour
,
that
magnifie
themselves
against
me
.
He
was
in
the
very
passion
of
this
Prophet
for
this
.
Lord
,
how
long
wilt
thou
look
on
?
Saint
Augustine
upon
these
words
saith
,
Vers.
17.
Quod
capiti
,
hoc
corpori
,
what
was
to
the
head
,
that
to
the
body
;
for
thus
did
the
Jewes
rejoyce
in
the
Crosse
of
Christ
,
they
had
their
will
of
him
:
it
is
vox
capitis
,
the
voyce
of
the
head
,
But
in
mine
adversity
they
rejoyced
,
and
gathered
themselves
together
against
me
.
Vers.
15.
Saint
Augustines
comfort
against
this
calamity
is
,
Quicquid
faciunt
,
Christus
in
caelo
est
;
honoravit
ille
p●nam
suam
,
jam
crucem
suam
in
omnium
frontibus
fixit
,
which
hath
reference
to
the
signing
with
the
signe
of
the
Crosse
in
the
Baptisme
of
Christians
then
in
the
use
of
the
Church
.
The
reason
of
this
joy
in
the
wicked
at
the
sorrowes
of
the
Church
is
,
Reason
1
because
the
wicked
do
want
the
knowledge
and
feare
of
God
;
they
do
not
know
that
God
is
the
protector
of
the
Church
;
but
because
they
see
them
in
outward
things
most
neglected
,
they
judge
them
given
over
of
God
and
forsaken
,
Davids
complaint
,
For
mine
enemies
speak
against
me
,
Ps.
71.10
.
and
they
that
lay
wait
for
my
soul
take
counsel
together
,
Saying
,
God
hath
forsaken
him
,
persecute
and
take
him
,
for
there
is
none
to
deliver
him
For
they
measure
the
light
of
Gods
countenance
according
to
the
scantling
of
outward
prosperity
.
2.
The
wicked
want
the
unity
of
the
spirit
,
Reas.
3
which
is
the
bond
of
peace
;
for
the
God
of
peace
is
not
in
their
wayes
,
they
love
not
,
they
call
not
upon
God
;
Charity
is
a
Theological
virtue
;
where
there
is
not
true
Religion
,
there
can
be
no
true
love
.
I
am
sure
this
is
a
true
Rule
in
Divinity
,
whatsoever
humane
policie
have
to
say
against
it
.
Christ
foretold
his
Disciples
,
in
the
world
ye
shall
have
affliction
.
These
things
I
command
you
that
ye
love
one
another
.
Joh.
15.17
.
Vers.
18.
Vers.
19.
If
the
world
hate
you
,
ye
know
it
hated
me
before
it
hated
you
.
If
ye
were
of
the
world
,
the
world
would
love
his
own
.
Charity
is
the
bond
of
peace
only
to
the
children
of
peace
;
and
they
that
in
Religion
do
stand
in
termes
of
contradiction
,
it
is
not
possible
to
fit
them
with
a
girdle
.
This
point
is
thus
made
profitable
to
us
.
1.
For
our selves
,
seeing
Religion
is
the
best
bond
of
brotherhood
,
Vse
.
and
where
no
Religion
is
,
there
can
be
no
sincere
love
;
let
us
labour
to
grow
up
more
and
more
in
the
knowledge
and
love
and
obedience
of
the
truth
,
that
we
may
be
fortified
throughout
both
in
our
bodies
and
in
our
souls
and
spirits
,
for
this
maketh
us
all
one
body
,
and
we
can
no
more
fall
out
then
the
members
of
our
natural
bodyes
can
disagree
one
with
another
;
the
Orator
spake
ignorantly
of
the
union
of
affections
by
the
same
Country
.
Patria
omnes
in
se
charitates
complexa
est
.
the
love
of
charity
comprehends
all
love
;
for
we
know
that
we
have
had
many
unnatural
fugitives
which
have
abandoned
their
Country
,
and
plotted
treasons
abroad
against
it
,
and
have
returned
full
of
forraine
venome
and
poyson
to
corrupt
the
affections
of
the
natural
subjects
of
their
Soveraign
with
hatred
of
Religion
and
peace
.
That
is
only
true
of
Religion
,
for
that
so
sweetneth
the
affections
of
men
,
that
as
they
are
content
to
do
any
thing
they
can
one
for
another
;
so
they
can
be
content
to
endure
any
thing
one
for
another
,
to
beare
for
one
anothers
sakes
,
and
to
put
up
at
one
anothers
hands
many
things
;
to
forgive
not
seven
times
,
but
seventy
times
seven
times
.
For
the
true
Church
,
as
Bernard
saith
,
doth
suspendere
verbera
,
producere
ubera
,
hide
the
rod
,
and
lay
forth
the
breasts
.
2.
For
our
children
we
must
instruct
them
betimes
in
the
knowledge
and
fear
of
God
,
that
they
may
learn
the
doctrines
of
piety
&
charity
,
and
may
be
taught
to
be
members
one
of
another
.
3.
This
setteth
a
mark
upon
the
enemies
of
God
;
because
where
there
is
strife
and
envying
,
where
there
is
hatred
and
malice
,
are
not
they
carnal
?
If
it
be
our
duty
to
rejoyce
with
them
that
rejoyce
,
and
to
weep
with
them
that
weep
;
they
belong
not
to
the
fold
of
Christ
,
that
rejoyce
at
the
weeping
,
or
weep
at
the
rejoycing
of
their
brethren
.
4.
This
declareth
the
vanity
of
the
joy
of
the
world
;
for
seeing
their
rejoycing
is
evill
,
it
cannot
be
long
lived
;
and
therefore
it
is
said
,
that
the
candle
of
the
wicked
shall
be
put
out
;
but
the
joy
of
the
elect
shall
no
man
take
from
them
.
Therefore
wo
to
them
that
laugh
here
for
their
Harp
shall
be
turned
into
mourning
,
and
their
Organs
into
the
voyce
of
them
that
weep
,
but
blessed
are
they
that
mourn
,
for
they
shall
be
comforted
▪
and
the
time
shall
come
when
they
shall
rejoyce
over
them
who
have
joyed
at
their
paines
;
and
rejoyce
over
her
O
heaven
,
and
ye
holy
Apostles
and
Prophets
,
Pro.
18.20
for
God
hath
avenged
you
on
her
.
2.
They
attribute
the
glory
of
the
conquest
to
themselves
,
they
understand
not
who
raised
them
up
against
the
Jewes
who
gave
them
strength
to
fight
,
and
who
gave
them
victory
;
therefore
they
burne
incense
to
their
own
nets
,
and
kisse
their
own
hands
,
and
thank
themselves
for
all
.
Here
is
the
growth
of
iniquity
;
for
first
they
exercise
all
cruel
inhumanity
against
the
Jewes
,
then
they
rejoyce
over
them
,
and
then
doth
their
sin
grow
out
of
measure
sinful
;
for
they
forbear
not
to
provoke
God
himself
by
their
pride
of
heart
,
robbing
him
of
the
glory
of
his
own
work
,
and
ascribing
it
to
themselves
.
This
even
the
light
of
nature
hath
detected
to
be
most
injurious
to
God
,
and
most
dangerous
to
men
,
for
they
that
have
any
natural
notion
of
the
Deity
,
know
that
the
whole
glory
of
all
atchievements
belongs
to
that
supreme
power
which
ruleth
all
.
In
the
great
consultation
wherein
Xerxes
made
a
Proposition
of
warre
against
Greece
,
having
a
special
grudge
at
the
Athenians
,
Herod
.
1.7
.
Polyrrima
Mardonius
was
an
earnest
perswader
to
the
attempt
;
but
Artabanus
the
son
of
Histaspes
,
the
Uncle
of
Xerxes
the
King
,
a
grave
,
aged
man
,
disswaded
it
.
His
great
argument
was
drawn
from
a
consideration
of
the
danger
of
greatnesse
to
which
the
King
his
Nephew
aspired
to
be
Lord
of
all
,
and
urgeth
that
old
observation
which
Horace
the
Poet
since
used
,
Feriuntque
summos
fulmina
montes
,
the
ligtning
strikes
the
highest
tops
his
rule
is
Gaudet
Deus
eminentissima
quaeque
de
primere
,
quia
Deus
neminem
alium
quam
seipsum
sinit
magnifice
de
se
sentire
.
The
point
here
noteable
,
is
,
The
prosperity
of
this
world
doth
fill
the
hearts
of
men
with
pride
and
vaine
estimation
of
themselves
.
Doct.
At
the
first
when
things
succeeded
well
with
the
Chaldean
,
he
gave
the
honour
thereof
to
his
Idol
god
,
as
you
have
heard
;
but
now
he
taketh
it
all
upon
himself
;
his
own
net
,
that
is
,
his
wit
and
strength
hath
done
all
,
and
he
is
now
his
own
god
.
The
Wiseman
saith
,
The
prosperity
of
fools
shall
destroy
them
.
Prov.
1.42
They
that
worship
strange
gods
,
and
do
ascribe
all
their
faire
betydings
to
them
,
do
commit
Idolatry
,
and
sin
grievously
;
yet
these
do
confesse
a
Deity
,
and
acknowledge
the
power
,
though
not
the
person
of
God
in
supreme
agencie
;
but
they
that
assume
all
to
themselves
,
deny
a
Deity
,
or
disable
it
,
so
as
that
they
may
work
without
any
borrowed
help
from
thence
.
So
that
the
greatest
Idolatry
that
is
,
or
can
be
committed
,
is
that
pride
of
heart
which
assumeth
to
it selfe
the
glory
of
prosperous
successe
.
And
let
men
take
heed
of
this
temptation
,
Prov
30.8
9.
for
it
is
flattering
and
fair-spoken
,
and
our
corrupt
nature
is
very
prone
to
give
it
entertainment
;
this
is
one
of
the
two
things
that
Agur
the
son
of
Jakeh
did
pray
against
;
Remove
far
from
me
vanity
and
lies
:
this
opinion
of
our selves
is
well
termed
vanity
;
for
nothing
can
be
more
empty
and
voyd
then
it
is
;
and
it
is
as
well
called
lyes
;
for
nothing
can
be
more
untrue
then
that
we
should
be
able
as
of
our selves
to
do
any
thing
for
our selves
.
The
danger
,
Least
if
I
be
full
,
I
deny
thee
,
and
say
,
who
is
the
Lord
?
Here
be
two
things
in
the
Chaldaeans
,
which
Iob
doth
protest
against
,
and
imprecate
himself
if
he
be
guilty
of
either
of
them
.
The
former
evil
,
Job
31.29
If
I
rejoyced
at
the
destruction
of
them
that
hated
me
.
And
this
,
Vers
27.
If
my
heart
hath
been
secretly
enticed
,
or
my
mouth
hath
kissed
my
hand
This
also
were
an
iniquity
to
be
punished
by
the
judge
,
Vers.
28.
for
I
should
have
denied
that
God
that
is
above
.
It
is
Saint
Gregories
note
upon
that
text
.
Per
manum
operatio
,
per
os
locutio
designatur
;
manum
ergo
osculatur
ore
suo
,
qui
laudat
quod
facit
,
&
testimonio
propriae
locutionis
soli
virtutem
tribuit
operis
.
Let
us
remember
our
Sicut
in
coelo
,
as
in
heaven
.
For
in
heaven
the
twenty
foure
Ellers
cast
their
Crowns
before
the
Throne
;
Rev.
4.10
.
which
as
Saint
Gregory
saith
,
is
,
Certaminum
suorum
victorias
non
sibi
tribuere
,
sed
authori
,
ut
ad
illum
referant
gloriam
laudis
,
à
quo
se
sciunt
accepisse
vires
certaminis
.
To
arrogate
to
our selves
Gods
glory
,
this
is
Jobs
judgment
is
iniquitas
maxima
,
the
greatest
iniquity
:
for
peccatum
ex
infirmitate
spem
non
perdit
,
sin
of
infirmity
loseth
not
hope
,
but
presumption
destroyeth
hope
utterly
,
and
so
faith
also
,
for
faith
is
the
ground
of
things
hoped
for
.
Against
this
let
us
heare
the
Apostle
:
Let
us
not
be
desirous
of
vain-glory
.
Gal.
5.26
.
This
is
that
dangerous
sinne
of
pride
,
which
doth
put
our selves
into
the
place
and
roome
of
God
,
and
usurpeth
his
rights
.
Our
Saviour
hath
sufficiently
discouraged
this
sin
in
a
few
words
to
such
as
do
rightly
understand
him
;
for
when
the
disciples
returned
to
him
,
Luk.
10
17
and
said
,
Lord
,
the
devils
are
subject
to
us
through
thy
name
,
Christ
answered
,
I
beheld
Satan
as
lightning
fall
from
heaven
.
Greg.
Vt
in
discipulis
suis
elationem
premeret
:
Vers.
18.
judicium
ruinae
retulit
,
quod
ipse
magister
elationis
accepit
.
The
very
way
to
begin
the
true
worship
and
service
of
God
in
us
,
is
to
put
off
our selves
by
an
humble
and
true
Confession
,
that
of
our selves
we
areable
for
no
good
work
;
I
do
not
say
to
demerit
God
,
but
not
to
do
our selves
any
good
;
the
wisedome
that
guideth
us
is
from
above
,
the
strength
that
enableth
,
us
is
dextra
excelsi
,
the
right
hand
of
the
most
High
;
this
shews
which
way
the
glory
and
praise
of
all
must
go
.
Considering
then
the
fault
of
these
Chaldaeans
in
this
vanity
of
boasting
themselves
:
-
1.
Let
us
come
to
decline
it
as
a
disease
.
-
2.
Let
us
embrace
the
remedies
thereof
.
1.
Decline
it
.
Vse
.
-
1.
Because
it
trespasseth
that
same
primum
&
magnum
mandatum
,
the
first
and
great
Commandment
;
for
it
robbeth
God
of
his
glory
,
and
assumeth
it
to
our selves
;
and
God
hath
sworn
that
he
will
not
admit
any
Partner
or
sharer
with
him
in
glory
.
-
2.
It
connumerateth
us
with
the
children
of
Satan
,
for
he
is
the
father
of
all
the
sons
of
Pride
.
-
3.
It
exterminates
charity
;
for
it
maketh
a
mans
own
wil
the
rule
of
his
actions
,
and
not
the
wil
of
God
:
which
maketh
us
the
Praevaricators
of
the
second
like
Commandment
to
the
first
,
diliges
proximum
sicut
teipsum
,
Thou
shalt
love
thy
neighbour
as
thy self
.
-
4.
It
maketh
us
liable
to
the
severest
vengeance
of
God
,
for
God
resisteth
the
proud
;
and
if
they
perish
whom
God
doth
not
assist
,
what
hope
can
they
have
whom
God
doth
resist
?
-
5.
It
strippeth
us
out
of
all
those
graces
and
common
favours
of
the
Holy
Ghost
which
we
have
;
for
when
God
seeth
that
we
employ
his
talent
to
our
own
advantage
,
he
will
surely
take
it
from
us
,
seeing
he
took
from
him
that
employed
not
his
talent
to
his
advantage
;
for
it
is
a
greater
sin
to
be
a
false
then
to
be
an
idle
servant
.
-
6.
There
is
no
vice
that
becomes
a
man
worser
then
self-opinion
;
we
esteem
one
poor
and
proud
very
odious
,
and
such
are
they
that
ascribe
any
thing
to
themselves
;
because
we
are
not
able
of
our selves
,
to
think
,
to
move
,
to
live
,
to
subsist
,
without
our
God
.
-
7.
There
is
no
vice
that
pleaseth
Satan
better
then
self-confidence
;
for
that
quitteth
Gods
part
in
us
,
and
separateth
us
from
God
,
which
is
all
that
Satan
seeks
;
for
then
he
hath
sure
possession
,
and
all
that
he
holdeth
is
in
peace
.
-
8.
A
proud
man
that
ascribeth
all
to
himself
must
needs
be
unthankful
.
I
may
stirre
up
all
the
inconveniences
of
self-opinion
,
with
this
;
for
it
is
an
old
truth
,
Ingratum
sidixeris
,
omnia
dixeris
,
Say
he
is
unthankful
and
you
have
said
all
:
this
is
a
full
imputation
,
and
Saint
Bernard
saith
Ingratitudo
est
ventus
urens
,
siccans
,
sibirorem
misericordiae
,
fluenta
gratiae
.
2.
The
Remedies
.
These
we
may
reduce
to
these
few
.
-
1.
A
frequent
and
serious
consideration
of
our selves
,
what
we
were
by
Creation
what
we
are
by
our
sal
,
for
so
we
shall
find
how
poor
and
impotent
we
are
in
our
selvs
,
how
we
have
no
strength
to
do
any
thing
,
but
we
are
debters
to
God
for
all
,
all
that
we
have
is
borrowings
;
quid
habes
o
homo
quod
non
accepisti
?
We
have
lost
the
freedom
of
our
Will
to
any
thing
that
is
good
:
we
do
carry
about
us
legem
membrorum
,
corpus
peccati
,
so
that
our
strength
is
weaknesse
,
our
wisedom
is
folly
,
our
friendship
with
the
world
enmity
with
God
.
-
2.
The
clearest
mirrour
to
behold
our selves
in
,
is
the
Holy
Word
of
God
,
which
reporteth
to
us
the
story
of
our
Creation
,
and
of
our
Fall
;
which
openeth
and
revealeth
God
to
us
,
in
his
Justice
,
and
Holinesse
,
and
Wisedome
,
and
Power
,
and
Mercy
.
-
3.
Let
us
set
God
always
before
us
,
and
the
nearer
we
approach
to
him
,
the
more
shall
we
perceive
whereof
we
are
made
,
and
we
shall
then
remember
that
we
are
but
dust
.
We
shal
perceiv
wherfore
we
are
made
,
namely
to
live
in
the
obedience
and
service
of
our
Maker
,
to
bestow
all
our
time
constantly
therein
,
even
to
the
end
,
to
glorifie
God
in
our
bodies
and
in
our
souls
.
We
shal
see
how
unable
we
are
to
perform
any
part
of
this
duty
without
God
&
how
we
stand
obnoxious
to
the
curse
of
the
law
,
for
either
omitting
the
duties
which
we
should
perform
or
committing
any
thing
against
that
just
law
.
What
have
we
then
to
be
proud
of
,
seeing
,
in
him
,
and
for
him
,
and
by
him
are
all
things
?
-
4.
Let
us
often
revolve
and
recount
the
good
favours
of
God
to
us
,
and
remember
all
his
benefits
,
and
consider
what
he
hath
done
for
us
and
we
shall
find
that
there
is
a
full
stream
of
favour
coming
towards
us
,
whether
we
sleep
or
awake
,
whether
we
drink
of
that
brook
in
the
way
or
not
,
The
Apostle
joyneth
two
Precepts
together
,
which
do
sweetly
serve
to
exercise
a
Godly
and
Christian
life
.
Pray
continually
:
in
all
things
give
thanks
;
which
do
shew
that
all
good
gifts
come
from
above
to
us
,
and
therefore
all
our
holy
duties
must
direct
themselves
that
way
;
and
as
our
help
cometh
from
those
hils
,
so
our
eyes
must
be
ever
to
those
hils
.
It
is
not
bread
that
man
doth
live
by
,
but
by
every
word
that
proceedeth
from
the
mouth
of
God
:
it
is
not
the
letter
of
the
Word
that
quickeneth
us
,
but
the
spirit
.
Our
whole
help
is
in
the
name
of
the
Lord
who
hath
made
heaven
and
earth
;
Hallowed
be
that
name
:
we
are
his
People
and
the
Sheep
of
his
Pasture
.
Let
us
go
into
his
gates
with
Thanksgiving
,
and
into
his
Courts
with
praise
;
let
us
be
thankful
to
him
and
speak
good
of
his
name
.
Let
us
do
this
faithfully
,
and
we
shall
see
it
is
no
thank
to
our
own
net
,
or
drag
,
that
our
portion
is
fat
and
our
meat
plenteous
.
For
none
but
he
filleth
the
hungry
with
good
things
;
Peter
and
his
company
,
though
they
had
their
nets
,
and
fished
all
night
,
yet
they
caught
nothing
:
when
at
Christs
word
they
let
fall
their
net
and
made
a
great
draught
,
they
knew
whom
to
thank
for
it
.
A
domino
factum
est
hoc
,
this
is
the
Lords
doing
.
Is
the
voice
of
the
Church
;
therefore
non
nobis
,
non
nobis
,
twice
he
putteth
it
from
our selves
,
sed
nomini
tuo
da
gloriam
.
Not
unto
us
,
but
unto
thy
name
give
the
glory
.
5.
Grievance
.
Ver.
17.
Shall
they
therefore
empty
their
net
,
and
not
spare
continually
to
slay
the
nations
?
He
continueth
his
former
figurative
manner
of
speech
,
and
presseth
his
grievance
,
shall
those
fishing
Chaldaeans
when
they
have
filled
their
net
with
fish
,
empty
it
,
and
return
to
another
fishing
?
will
it
hold
out
,
that
they
shall
go
from
nation
to
nation
,
and
make
all
theirs
as
they
go
?
The
grievance
is
,
that
the
Prophet
doth
not
see
any
end
of
their
cruel
perfecutions
as
yet
;
for
the
lingring
afflictions
which
gather
increase
of
strength
by
time
,
do
threaten
final
ruine
,
whereas
violent
extremities
spend
themselves
into
vanity
and
nothing
.
2.
Things
are
here
feared
.
-
1.
The
hurt
that
they
may
do
,
if
they
may
fill
and
empty
,
and
fill
again
their
net
as
often
as
they
will
.
-
2.
The
pride
of
heart
,
that
they
may
gather
by
the
vain-glory
of
their
Conquests
.
The
point
here
confiderable
,
is
,
Doct.
that
The
ungodly
man
hath
no
bowels
.
Cain
must
kill
Abel
his
own
natural
brother
,
and
Judas
must
betray
innocent
blood
.
They
that
be
once
flesh't
in
the
blood
of
men
,
can
make
no
spare
thereof
:
there
is
oculus
in
sceptro
,
but
not
oculus
in
gladio
,
an
eye
in
the
Scepter
,
not
in
the
sword
.
Agags
sword
made
many
women
childlesse
.
The
growing
Monarchies
ruined
all
before
them
as
they
went
,
and
overflowed
all
as
a
deluge
;
nations
and
kingdomes
that
prevented
not
sacking
and
destruction
with
timely
dedition
,
perished
before
them
.
But
it
is
a
signe
of
an
unestablish't
state
,
when
the
foundation
thereof
is
laid
in
blood
:
and
such
as
must
be
watered
in
blood
to
make
them
grow
,
shall
have
an
informer
against
them
;
vox
sanguinis
fratris
tui
clamat
de
terrâ
,
the
voice
of
thy
brother
cryeth
from
the
earth
.
This
makes
all
that
love
the
gates
of
Sion
,
and
take
pleasure
in
the
prosperity
of
our
Ierusalem
,
to
give
God
no
rest
in
their
earnest
devotions
,
praying
him
not
to
deliver
our
Church
into
the
hands
of
Papists
,
because
it
is
a
bloody
Religion
,
such
as
doth
hazard
Princes
more
then
common
men
;
which
doth
bear
them
out
in
murthers
,
and
legitimateth
Massacres
for
the
safety
and
increase
of
their
Church
.
2.
It
is
wisedome
out
of
the
present
state
of
things
to
forecast
what
may
come
hereafter
,
as
the
Prophet
doth
;
the
Chaldaeans
must
come
and
invade
the
land
,
they
shall
fill
their
net
with
fish
.
God
hath
spoken
it
,
it
is
like
to
be
a
merry
time
with
them
,
they
shall
rejoyce
and
be
glad
.
They
are
like
to
grow
very
proud
upon
it
,
sacrificabunt
lagenae
suae
,
&c.
They
shall
sacrifice
to
their
net
.
But
shall
this
conquest
so
flesh
them
,
that
they
shall
empty
their
nets
,
and
fish
again
amongst
the
nations
,
and
not
cease
to
shed
bloud
.
Ezcchiah
hath
the
name
of
a
good
King
;
he
prayed
to
God
,
Let
there
be
Peace
,
or
as
the
Kings
Pible
reads
;
is
it
not
not
good
that
there
be
Peace
and
Truth
in
my
days
?
But
careful
Princes
will
look
beyond
their
own
days
,
and
fit
their
designes
to
the
good
of
Posterity
.
Present
evils
being
in
their
growth
threaten
furture
dangers
,
and
we
say
of
them
as
our
Saviour
doth
,
These
are
but
the
beginnings
of
sorrows
,
and
there
is
fear
that
there
will
be
semper
deterior
posterior
dies
,
the
latter
times
will
be
the
worser
.
The
best
remedy
is
to
awake
the
tender
love
of
God
to
his
Church
,
with
an
expostulation
;
Shall
they
do
this
O
Lord
?
Thy
will
be
done
.
Shall
they
do
it
continually
?
wilt
thou
suffer
it
?
when
the
time
is
come
he
will
have
mercy
.
CHAP.
II.
Vers.
1.
I
will
stand
upon
the
watch
,
and
set
me
upon
the
Tower
,
and
will
watch
to
see
what
he
will
say
unto
me
,
and
what
I
shall
answer
when
I
an
reproved
.
IN
this
Chapter
God
answereth
all
the
Prophets
grievances
,
and
it
containeth
two
parts
.
-
1.
The
Prophets
attendance
upon
God
for
his
answer
,
vers.
1.
-
2.
The
Lords
answer
in
the
rest
of
the
chapter
.
In
the
first
,
The
Prophet
having
disputed
with
God
,
and
as
his
name
importeth
,
having
wrastled
with
him
,
doth
resolve
,
I
will
stand
upon
the
watch
,
and
set
me
upon
the
tower
,
alluding
to
the
military
practice
of
souldiers
,
who
appoint
some
in
some
eminent
place
to
observe
the
enemie
,
and
to
give
timely
warning
of
their
doings
.
And
seeing
God
hath
declared
himself
an
enemy
to
the
Iews
,
by
all
those
evils
which
he
hath
threatned
to
bring
upon
them
,
the
Prophet
watcheth
him
,
and
attendeth
to
receive
further
advertisement
from
himself
,
concerning
his
purpose
toward
them
.
I
will
watch
to
see
what
he
will
say
unto
me
;
for
the
secrets
of
the
Lord
are
revealed
unto
them
that
fear
him
:
And
God
spake
in
the
mouth
of
all
the
Prophets
,
which
have
been
since
the
world
began
.
Neither
doth
the
Prophet
attend
God
out
of
a
curiosity
,
scire
ut
sciat
,
to
know
only
,
as
Bern.
speaks
,
but
that
he
may
know
what
to
answer
for
God
when
he
is
reproved
,
or
as
the
Margent
saith
much
better
,
when
he
is
argued
with
,
and
others
come
to
dispute
with
him
upon
those
grievances
,
as
he
hath
done
with
God
;
for
you
must
understand
,
that
in
all
the
former
complaints
this
Prophet
hath
not
argued
as
a
particular
man
,
but
as
undertaking
the
cause
of
the
Church
,
and
sustaining
the
Persons
of
all
his
afflicted
brethren
,
for
whose
sakes
,
that
he
may
satisfie
them
,
and
for
Gods
sake
whose
Minister
he
is
,
that
he
may
know
how
to
maintain
to
them
the
cause
of
Gods
Wisedome
and
Iustice
,
he
doth
now
attend
Gods
answer
.
By
this
standing
upon
the
watch
and
upon
the
tower
,
in
this
place
is
meant
the
Prophets
attending
upon
a
further
Revelation
of
the
Will
of
God
concerning
these
grievances
,
because
in
those
times
God
did
speak
to
his
Prophets
by
visions
,
and
dreams
,
and
secret
inspirations
.
And
holy
men
then
had
accesse
to
him
immediatly
,
whereby
they
knew
the
mind
of
God
,
and
yet
did
communicate
to
them
his
counsels
.
Yet
so
as
he
put
them
to
it
to
await
his
good
leasure
,
and
to
expect
his
answer
.
So
David
in
his
own
case
,
I
will
heare
what
the
Lord
God
will
say
unto
me
.
These
words
do
wel
expresse
the
whole
duty
of
a
faithful
Prophet
,
and
Minister
of
the
Word
,
consisting
of
two
parts
.
-
1.
His
information
of
himself
,
implet
cisternam
he
fils
the
Cistern
.
-
2.
His
instruction
of
others
,
for
then
he
will
turn
the
Cock.
In
the
first
observe
,
-
1.
His
wisedome
:
he
will
borrow
all
his
light
from
the
Sun
.
What
he
will
say
unto
me
.
-
2.
His
vigilancy
,
I
will
stand
upon
the
watch
:
-
3.
His
patient
expectation
:
I
will
set
me
upon
the
tower
.
-
4.
His
holy
care
,
to
see
what
will
be
said
to
him
.
1.
His
Wisedome
.
He
will
take
his
information
from
the
mouth
of
God
;
teaching
us
,
That
the
faithful
Minister
of
God
must
speak
only
in
the
Lords
message
;
he
must
see
before
he
say
;
Doct.
he
must
be
first
a
Seer
and
then
a
Speaker
,
and
he
must
not
go
from
the
instructions
which
God
shal
give
him
to
speak
more
or
lesse
.
This
is
our
wisedome
and
understanding
,
to
take
our
light
from
the
father
of
lights
,
to
gather
our
wisedome
from
him
that
is
wisest
,
Whose
foolishnesse
is
wiser
then
man
,
as
the
Apostle
telleth
us
.
1.
Because
of
our
nature
which
is
corrupt
,
Reas.
2
so
our
reason
and
judgement
;
subject
to
errours
and
mistakes
;
as
we
see
in
Nathan
who
encouraged
David
in
his
purpose
of
building
a
Temple
,
which
in
his
humane
reason
seemed
a
good
intention
,
and
David
a
fit
person
to
undertake
it
.
But
God
directed
him
to
repeal
that
Commission
,
and
to
assigne
that
work
to
Salomon
Davids
sonne
.
2.
Because
we
are
Ambassadors
from
God
;
Reas.
2
and
Ambassadours
go
not
of
themselves
,
but
are
sent
;
and
they
must
remember
whose
Persons
they
beare
,
and
be
careful
to
speak
according
to
their
instructions
.
-
1.
This
as
it
is
a
direction
to
us
to
limit
our
Ministry
,
Vse
.
that
we
may
not
do
more
or
lesse
then
our
erand
;
-
2.
So
it
is
a
rule
for
you
to
whom
we
are
sent
,
to
receive
or
refuse
our
Ministry
,
accordingly
as
you
shall
justifie
our
Preachings
by
the
Will
of
God
,
revealed
in
the
sacred
Canon
of
Scripture
;
searching
the
Scriptures
as
the
men
of
Berea
did
,
whether
those
things
which
we
teach
be
so
or
not
.
And
if
any
shall
in
the
name
of
God
broach
or
vent
the
doctrines
of
men
,
you
may
say
to
him
as
Nehemiah
did
to
Sanballat
There
are
no
such
things
as
thou
sayst
,
but
thou
feinest
them
out
of
thine
own
heart
.
Nehem.
6.8
.
But
take
heed
you
exceed
not
this
example
of
Nehemiah
;
for
he
did
not
charge
Sanballat
thus
,
till
he
perceived
that
God
had
not
sent
him
,
but
that
he
pronounced
this
prophecy
.
For
many
hearers
are
so
seasoned
with
prejudice
against
their
Teachers
,
that
if
any
thing
sound
not
to
the
just
tune
of
their
own
fancies
,
they
will
suddenly
quarrel
it
.
Yet
as
Gamaliel
saith
,
If
the
Counsel
be
of
God
,
it
will
stand
,
whosoever
oppose
it
.
3.
This
reproveth
those
forward
intruders
into
the
Lords
harvest
,
who
come
unsent
,
and
bring
not
their
Sickle
with
them
,
they
will
work
without
tools
,
and
they
will
teach
before
they
have
learnt
.
Like
the
foolish
Virgins
,
they
would
spend
of
the
wise
Virgins
oyle
,
they
do
sapere
ex
Commentario
,
and
take
their
Sermons
upon
trust
,
hearkning
what
God
hath
said
to
others
,
and
not
tarrying
till
God
speak
to
them
.
It
is
no
wonder
if
these
Merchants
do
break
who
set
up
without
a
stock
:
they
be
but
broken
Cisterns
,
though
some
water
run
through
them
they
hold
none
.
The
faithful
Minister
must
not
only
observe
quid
dicit
dominus
what
the
Lord
saith
,
but
quid
dicit
mihi
,
what
he
saith
to
me
:
he
must
have
the
warrant
of
his
own
mission
from
a
special
illumination
of
his
own
understanding
,
or
else
his
Trumpet
will
never
give
a
certain
sound
.
4.
This
bindeth
the
hearer
to
affection
.
For
if
the
spirit
speaketh
to
the
Churches
,
then
qui
habet
aures
audiendi
audiat
;
he
that
hath
ears
let
him
hear
:
Est
Deus
in
nobis
,
God
is
in
us
;
they
do
not
flatter
us
as
they
did
Herod
,
and
we
shall
never
die
of
the
wormes
for
receiving
that
testimony
of
our
Ministry
,
if
we
deal
faithfully
,
that
say
of
our
preaching
;
The
voice
of
God
and
not
of
man
;
for
Saint
Paul
testifieth
of
the
Thessalonians
;
For
this
cause
also
thank
we
God
;
1
Thes.
2.13
.
because
when
ye
received
the
Word
of
God
which
yee
heard
of
us
,
yee
received
it
not
as
the
Word
of
men
,
but
as
it
is
in
truth
the
Word
of
God
,
which
effectually
worketh
also
on
you
that
believe
.
Beloved
,
it
is
true
that
we
that
are
now
the
witnesses
of
God
,
have
not
that
open
accesse
to
him
,
that
the
Prophet
had
to
receive
immediate
instructions
from
his
own
mouth
:
But
Christ
saith
,
Sicut
misit
me
Pater
:
it
a
&
ego
mitto
vos
,
as
the
Eather
sent
me
,
so
send
I
you
.
And
he
telleth
his
Father
how
he
hath
provided
for
his
Church
till
his
second
coming
.
I
have
given
them
the
word
which
thou
gavest
me
,
Iohn
.
17.8
and
they
have
received
them
;
and
having
so
done
,
he
said
unto
them
,
Ite
&
docete
,
Go
and
teach
.
When
thou
comest
then
to
Church
,
and
hearest
Moses
and
the
Prophets
,
and
the
Psalms
,
which
was
the
Manna
wherwith
God
fed
the
fathers
before
the
incarnation
of
Christ
,
when
the
Veile
of
the
Temple
was
up
:
remember
what
Abraham
said
to
the
rich
man
,
Habent
Mosen
&
Prophetas
,
audiant
eos
.
They
have
Moses
and
the
Prophets
,
let
them
hear
them
;
that
is
the
way
to
keep
out
of
hell
.
When
thou
hearest
the
voice
of
the
Sonne
of
God
in
the
Gospel
,
the
Veile
of
the
Temple
being
torn
from
the
top
to
the
bottome
,
Christ
now
reveiled
to
thee
with
open
face
,
Take
heed
thou
despise
not
him
that
speaketh
to
thee
in
the
Ministry
of
a
mortal
man
:
this
is
a
treasure
which
is
brought
unto
you
in
earthen
vessels
;
value
the
vessels
at
their
own
worth
in
themselves
,
but
yet
regard
them
above
their
worth
for
their
use
,
for
they
bring
you
the
treasures
of
wisedome
and
knowledge
;
Enough
to
make
you
wise
unto
salvation
,
sufficient
to
beget
faith
in
you
,
by
which
you
may
overcome
the
world
;
enough
to
make
you
perfect
,
throughly
perfect
to
all
good
works
.
This
is
done
by
our
Ministry
,
if
you
will
hear
God
in
us
;
and
what
would
you
desire
more
then
to
be
taught
how
to
become
wise
and
honest
?
for
such
are
not
afraid
of
the
Parliament
:
and
say
with
Saint
Paul
,
With
me
it
is
a
very
small
thing
that
I
should
be
judged
of
you
,
1
Cor.
4.3
.
or
of
mans
judgement
.
2.
The
vigilancy
of
the
Prophet
;
I
will
stand
upon
the
watch
.
Amongst
the
great
titles
of
honour
and
service
that
are
given
to
the
Ministers
of
the
Word
in
Scripture
this
is
one
,
they
are
called
Watchmen
;
It
is
Gods
word
to
Ezechiel
,
Ezek
3.17
.
Sonne
of
man
,
I
have
made
thee
a
watchman
unto
the
house
of
Israel
:
therefore
hear
the
word
at
my
mouth
,
and
give
them
warning
from
me
,
which
is
repeated
in
the
same
words
,
chapt.
33.7
.
as
the
Margent
of
the
Kings
Bible
directeth
you
.
This
correspondence
must
be
between
God
and
his
Minister
;
for
if
God
do
make
us
watchmen
over
the
house
of
Israel
,
then
with
Habakkuk
we
must
stand
upon
the
watch
.
Let
not
us
plead
the
trust
of
God
committed
to
us
,
except
we
can
plead
our
faithfulnesse
in
the
discharge
of
that
trust
.
This
is
indeed
an
honour
done
to
the
Prophets
and
Ministers
of
the
Church
,
to
commit
the
Church
of
God
to
our
care
;
but
the
burthen
of
this
care
to
keep
watch
is
exceeding
great
.
A
necessity
is
laid
upon
me
,
and
wo
be
to
me
if
I
preach
not
the
Gospel
.
Here
be
two
things
in
this
office
.
-
1.
To
watch
,
-
2.
To
give
warning
.
1.
Some
can
watch
,
but
they
can
give
no
warning
.
Ministers
of
good
and
preaching
lives
,
but
not
apt
to
teach
,
which
Saint
Paul
requires
in
his
Ministers
.
Of
whom
Saint
Hierome
saith
,
Innocens
sine
Sermone
Conversatio
,
quantum
prodest
exemplo
,
tantum
nocet
silentio
.
2.
Some
will
sometimes
give
warning
,
but
they
cannot
always
watch
.
Preach
learnedly
when
they
preach
,
but
they
have
not
learnt
out
all
their
lesson
of
the
Apostle
:
Cave
tibi
&
doctrina
:
in
his
Persta
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Continue
in
these
things
,
it
requires
incumbency
as
the
Law
calleth
it
.
3.
But
if
we
will
do
our
duties
;
we
must
do
both
;
some
would
fain
do
both
,
and
cannot
get
a
watchmans
place
,
there
is
none
void
.
For
be
the
People
never
so
empty
,
yet
Ecclesia
est
plena
,
the
Church
is
full
.
All
is
not
well
that
way
;
the
Church
complains
;
and
they
that
have
laboured
abundantly
,
to
enable
themselves
for
this
watch
,
are
too
much
searched
,
and
examined
too
narrowly
for
their
gifts
.
Others
have
a
watch
,
but
they
do
not
with
the
Prophet
stand
upon
it
;
either
they
sit
at
ease
,
or
they
sleep
it
out
soundly
:
this
Prophet
promiseth
to
stand
in
readinesse
for
action
and
execution
of
his
charge
.
Beloved
,
many
will
not
beleeve
it
,
but
we
feel
it
,
if
we
make
conscience
of
our
duties
in
our
calling
that
our
vocation
is
laborious
;
this
watching
in
all
weathers
,
and
this
robbing
of
our
temples
of
their
timely
rest
,
to
attend
the
watch
over
your
souls
,
as
those
that
must
give
an
account
to
God
for
our
selvs
and
for
you
,
is
an
honourable
burthen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Who
is
sufficient
?
1.
Vigilat
hostis
,
The
enemy
watcheth
,
he
compasseth
the
earth
to
and
again
,
he
goeth
about
like
a
roaring
Lyon
;
he
is
ever
either
reaching
out
an
Apple
of
temptation
,
as
to
Eve
;
or
stretching
our
an
arme
of
provocation
,
as
to
the
blessed
Virgin
:
gladius
pertransibit
animam
tuam
.
We
must
keep
you
waking
,
that
he
bring
not
upon
you
the
spirit
of
slumber
;
we
must
awake
you
,
if
you
sleep
in
sin
,
that
he
surpize
you
not
.
Custos
Israelis
non
dormit
,
the
keeper
of
Israel
slumbreth
not
.
Alexander
lies
down
to
sleep
without
fear
,
because
he
leaves
Parmenio
his
faithful
counsellor
waking
.
David
will
lay
him
down
in
peace
,
and
take
his
rest
,
seeing
God
doth
make
him
dwell
in
safety
.
Dominus
dat
dilectis
suis
somnum
.
Yet
let
us
observe
two
things
concerning
our
sleep
,
for
the
Apostle
saith
,
Therefore
let
us
not
sleep
as
do
others
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Thes.
5.6
.
as
unbeleevers
.
Lyranus
,
qui
sunt
increduli
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
are
left
out
of
the
Church
,
and
out
of
Gods
fold
to
the
world
,
let
us
not
sleep
so
:
how
then
?
1.
Before
our
sleep
let
us
take
Davids
example
for
our
Donec
until
.
I
will
not
give
sleep
to
mine
eyes
,
nor
slumber
to
mine
eye-lids
,
untill
I
finde
out
a
place
for
the
Lord
;
that
is
,
Ps.
132.4
,
5.
Isa.
66.
saith
Augustine
Donec
inveniam
locum
Deo
meo
in
me
,
till
I
finde
a
place
for
God
in
me
;
for
God
doth
delight
to
dwell
with
the
humble
,
and
such
as
are
of
a
contrite
heart
.
And
Christ
saith
,
Behold
,
I
stand
at
the
doore
and
knock
;
if
any
man
open
to
me
,
I
will
come
into
him
.
In
the
letter
,
David
sweareth
to
take
no
rest
till
he
have
found
out
a
place
for
the
building
of
the
Temple
;
that
was
Davids
care
.
This
is
our
Donec
,
untill
;
till
we
have
done
our
especial
service
to
God
,
which
concernes
us
in
our
Calling
;
let
us
not
think
of
sleep
till
we
have
consecrated
our selves
as
temples
for
the
Holy
Ghost
to
dwell
in
.
2.
Let
us
in
sleep
take
the
example
of
the
Church
,
I
sleep
,
but
my
heart
waketh
,
it
is
the
voyce
of
my
beloved
,
saying
,
open
to
me
.
Cant.
5.2
.
That
is
,
let
our
sleep
be
moderate
,
so
sanctified
by
our
prayer
,
that
we
may
say
with
the
Church
.
Cant.
3.1
.
By
night
on
my
bed
I
sought
him
whom
my
soul
loveth
.
Thus
doth
the
faithfull
Watchman
of
Israel
take
heed
to
himself
and
to
his
doctrine
;
to
himself
and
to
his
flock
,
as
the
Shepherds
to
whom
the
Angel
appeared
,
giving
them
notice
of
the
birth
of
Christ
:
They
kept
watch
by
night
because
of
their
flock
.
Blessed
is
that
servant
,
whom
the
Master
when
he
cometh
shall
finde
so
doing
.
3.
His
patient
expectation
.
I
will
set
me
upon
the
tower
,
and
will
watch
to
see
.
God
doth
not
alwayes
reveale
himself
and
his
will
to
his
Minister
,
he
must
tarry
Gods
leasure
and
wait
his
times
.
Sometimes
God
doth
withdraw
his
light
from
the
Minister
,
for
the
punishment
of
the
people
,
and
will
not
let
him
see
a
danger
that
is
coming
that
he
may
chasten
the
sins
of
his
people
with
the
rods
of
men
.
Sometime
he
doth
shut
up
the
door
of
utterance
,
and
will
not
let
them
give
warning
of
the
wrath
to
come
to
punish
their
sin
.
Therefore
Saint
Paul
willeth
the
Ephesians
,
Praying
always
,
with
all
manner
of
supplication
for
all
men
,
Eph
6.18
,
19.
and
for
me
that
utterance
may
be
given
me
.
Beloved
,
we
watch
for
you
,
we
pray
for
you
,
we
preach
to
you
;
whilst
we
stand
upon
these
towers
to
give
you
warning
pray
you
for
us
that
God
would
be
pleased
to
make
us
sufficient
for
this
holy
service
.
When
Paul
and
Silas
went
to
preach
,
Acts
15
40
They
were
commended
of
the
brethren
to
the
grace
of
God
;
pray
the
Lord
of
the
harvest
,
ut
mittat
operarios
,
that
he
would
send
forth
labourers
.
We
do
not
stand
upon
these
Towers
to
keep
watch
for
our selves
only
,
but
for
you
;
and
whensoever
we
come
into
a
Pulpit
,
your
thoughts
must
be
ready
to
say
to
us
as
Cornelius
did
to
Peter
,
Now
therefore
we
are
all
here
present
before
God
to
hear
all
things
that
are
commanded
thee
of
God
.
Act.
10
33
The
care
imposed
on
us
is
greater
then
the
care
of
the
King
and
the
Magistrate
;
To
which
of
them
hath
he
said
at
any
time
feed
my
sheep
,
feed
my
lambs
?
Obey
them
that
have
the
rule
over
you
,
Heb.
13.17
.
and
submit
your selves
,
for
they
watch
for
your
souls
▪
as
those
that
must
give
account
.
Wonder
not
at
our
infirmities
,
and
do
not
make
the
worst
of
our
weaknesse
;
for
we
stand
upon
the
Tower
,
and
suffer
many
a
blast
which
cometh
not
neare
you
.
No
sort
of
men
lye
so
open
to
Satans
force
and
fury
as
we
do
;
he
vexeth
us
with
all
his
stormes
.
When
Joshua
stood
before
the
Angel
of
the
Lord
to
receive
his
Commission
,
Satan
stood
at
his
right
hand
to
resist
him
.
He
desired
to
winnow
Peter
.
Zech.
3.1
.
God
sent
the
angel
of
Satan
to
buffet
Paul
:
When
Christ
lived
a
private
life
,
little
is
said
of
him
:
but
so
soone
as
he
was
baptized
,
and
entred
into
the
execution
of
his
ministry
,
he
was
tempted
of
Satan
in
the
wildernesse
forty
dayes
together
.
It
was
the
policy
of
the
King
of
Aram
to
bend
all
his
forces
against
the
Captains
of
the
Lords
Army
.
1
Reg.
22.31
.
We
are
not
able
of
our selves
to
think
any
thing
as
of
our selves
,
all
our
sufficiency
is
of
God
who
hath
made
us
able
Ministers
.
2
Cor.
3.5.6
.
Therefore
whilst
we
attend
the
opening
to
us
of
the
whole
counsel
of
God
,
we
have
great
need
of
your
prayers
,
that
we
faint
not
in
our
expectation
,
that
we
shrink
not
in
the
execution
of
our
duty
.
For
through
God
only
we
are
mighty
.
I
conclude
this
point
in
the
Apostles
words
of
exhortation
,
2
Cor.
10.4
.
seeing
we
stand
upon
the
Tower
and
keep
watch
,
till
God
will
put
a
word
into
our
mouths
;
You
also
helping
together
by
prayer
for
us
,
2
Cor.
1.11
,
that
for
the
gift
bestowed
upon
us
,
by
the
means
of
many
persons
,
thanks
may
be
given
by
many
on
our
behalf
.
The
Apostle
doth
confesse
that
our
gifts
are
bestowed
on
us
by
the
means
of
many
persons
,
by
the
prayers
and
supplications
of
many
of
Gods
good
servants
.
Therefore
that
we
may
stand
it
out
in
all
weathers
,
that
we
be
not
idle
and
drowsie
in
our
watch
,
that
we
may
be
full
of
the
strength
of
God
to
do
the
work
of
Evangelists
,
pray
you
to
God
without
ceasing
for
us
.
For
we
have
many
discouragements
,
and
standing
so
high
upon
the
Tower
,
we
have
many
eyes
upon
us
;
and
Satan
on
our
right
hand
ro
resist
us
,
and
the
world
on
the
left
hand
to
tempt
us
;
and
the
great
difficulty
of
our
service
and
employment
in
the
Church
to
dishearten
us
:
yet
audiam
quid
loquatur
Deus
,
yet
I
will
hear
what
God
will
say
to
me
.
4
,
His
holy
care
in
his
office
,
It
is
not
to
study
what
his
own
brains
will
suggest
,
●ut
to
hear
what
God
will
say
to
him
:
for
this
is
Dignus
vindice
nodus
,
a
knot
worth
the
loosing
.
Many
observing
the
state
of
the
Church
,
and
seeing
the
best
men
on
earth
suffer
most
,
and
possesse
least
;
and
beholding
the
wicked
and
ungodly
gather
all
,
live
in
peace
of
the
world
,
in
fulnesse
,
heaping
up
riches
,
rising
to
honours
,
and
having
the
monopoly
of
this
life
present
,
have
staggered
in
the
faith
of
Gods
providence
.
Davids
feet
upon
this
slippery
ground
had
well-nigh
slipt
,
and
there
were
some
that
professed
it
It
is
in
vaine
to
serve
God
;
Mal.
3.14.15
.
and
what
profit
is
it
that
we
have
kept
his
Ordinance
?
And
now
we
call
the
proud
happy
,
yea
they
that
work
wickednesse
are
set
up
,
yea
they
that
tempt
God
are
delivered
.
Therefore
it
is
high
time
for
the
Prophet
to
seek
his
information
and
light
from
God
himself
.
The
light
of
humane
reason
cannot
penetrate
this
thick
cloud
,
David
confesseth
so
much
,
the
sweet
singer
of
Israel
could
not
hit
upon
this
tune
,
for
he
saw
how
prosperously
every
thing
succeeded
with
the
ungodly
of
the
earth
.
When
I
thought
to
know
this
,
it
was
too
painful
for
me
,
Vntill
I
went
to
the
Sanctuary
of
God
:
Ps.
73.16
.
Vers.
17.
then
understood
I
their
end
.
Which
teacheth
us
in
these
great
deeps
of
the
wisdom
of
God
,
not
to
resolve
any
thing
out
of
humane
reason
,
but
to
consult
God
himself
,
and
to
hearken
what
he
will
say
to
the
matter
,
to
speak
after
him
,
and
follow
him
.
Our
experience
telleth
us
that
there
hath
been
much
opposition
,
much
injustice
here
in
our
land
,
that
the
Common-wealth
groaned
under
the
burthen
thereof
.
The
wayes
of
God
are
not
like
our
wayes
;
did
not
God
see
this
?
did
not
the
cry
of
the
poor
and
the
oppressed
go
up
to
him
,
even
to
his
ears
?
is
he
not
come
down
to
visit
the
transgressors
,
and
to
take
the
matter
into
his
own
audience
;
even
now
in
the
cool
of
the
day
he
is
come
at
last
to
keep
a
Sessions
,
and
to
search
Jerusalem
with
a
candle
and
lanthorn
;
now
his
eye-lids
do
begin
to
try
the
sons
of
men
,
and
the
joyful
Church
and
Common-wealth
cry
to
him
,
saying
,
Gird
thy
sword
upon
thy
thigh
O
most
mighty
,
Ps.
45
3.
with
thy
glory
and
thy
majesty
,
And
in
thy
Majesty
ride
prosperously
,
Vers.
4.
because
of
truth
and
meeknesse
and
righteousnesse
,
and
thy
right
hand
shall
teach
thee
terrible
things
.
2.
His
instruction
of
others
.
He
will
not
only
hearken
to
satisfie
himselfe
,
but
he
will
furnish
himself
from
the
mouth
of
God
with
answers
,
to
satisfie
them
that
shall
dispute
and
argue
with
him
against
the
Providence
of
God
.
That
is
the
use
of
our
study
and
labour
in
our
Ministry
.
-
1.
To
teach
the
truth
,
-
2.
To
convince
contradictors
.
This
second
part
of
our
duty
the
Prophet
had
now
special
use
of
;
for
the
Church
foreseeing
the
fearful
judgements
of
God
upon
the
Jews
,
did
argue
the
matter
with
the
Prophet
,
and
all
those
former
grievances
they
objected
as
arguments
against
Gods
Government
of
his
Church
.
The
Prophet
holdeth
the
foundation
,
and
seeketh
to
inform
himself
,
how
he
may
be
able
to
maintain
the
same
against
opposition
and
strife
of
tongues
.
Docemur
,
We
are
taught
.
In
the
Church
of
God
there
will
be
ever
some
that
will
argue
and
dispute
against
God
.
Doct.
1.
Because
men
are
first
taught
by
the
wisedome
of
the
world
,
Reas.
1
and
that
is
enmity
with
God
.
This
proceeds
from
our
original
pravity
of
nature
,
corrupt
in
the
first
derivance
from
our
Parents
,
which
albeit
it
hath
the
seasoning
of
the
Law
of
God
written
in
the
heart
,
yet
the
law
of
the
members
,
which
is
contrary
to
the
law
of
God
,
doth
prevaile
against
that
law
,
and
leadeth
us
captive
unto
sin
.
2.
Because
as
the
Apostle
saith
▪
for
who
hath
known
the
mind
of
the
Lord
?
Reas.
2
Ignorance
of
the
ways
of
God
doth
breed
in
us
many
sinister
opinions
,
as
we
find
in
David
in
this
very
case
;
Rom.
11.34
for
he
confesseth
that
the
prosperity
of
the
wicked
troubled
him
,
till
he
went
into
the
house
of
God
;
there
he
learned
the
mind
of
God
,
and
then
he
was
well
satisfied
.
Even
this
Prophet
knew
not
how
to
answer
them
that
would
argue
with
him
against
God
,
till
he
had
called
to
account
and
disputed
the
matter
with
him
.
3.
Because
the
Apostle
saith
of
the
Elect
,
Reason
3
For
we
walk
by
faith
,
and
not
by
sight
.
2
Cor.
5.7
Now
in
many
of
Gods
chosen
the
sight
and
sense
is
full
,
the
faith
is
weak
and
imperfect
,
and
when
we
come
to
hear
of
the
equal
Justice
of
God
in
punishing
sinners
,
and
feel
the
smart
of
his
rod
upon
the
Church
,
it
is
an
hard
matter
to
assure
the
heart
by
believing
against
that
which
is
suffered
in
feeling
.
4.
Because
Solomon
saith
,
Reas.
4
Eccl.
7.29
God
hath
made
man
upright
,
but
they
have
sought
many
inventions
:
for
surely
,
the
equal
and
constant
ways
of
God
,
are
suspected
by
the
unequal
and
inconstant
inventions
of
men
,
who
in
favour
of
themselves
,
spare
not
to
cast
the
afflictions
of
the
Church
rather
upon
the
will
of
God
,
of
which
they
are
not
able
to
give
the
reason
,
then
upon
the
evil
deservings
of
their
own
sins
.
1.
The
Minister
must
learn
of
the
Prophet
,
Vse
1
to
apply
himself
to
the
remedy
of
this
inconvenience
,
to
maintain
the
cause
of
God
against
all
contradiction
and
strife
of
tongues
;
for
as
we
are
the
Peoples
Oratours
to
plead
their
cause
with
God
,
so
are
we
Gods
Oratours
to
defend
him
against
the
corrupt
and
perverse
censures
of
men
,
by
proclaiming
his
constant
Justice
,
and
Wisdome
,
and
truth
,
and
by
teaching
them
;
as
the
Psalmist
saith
,
He
will
not
suffer
his
truth
to
faile
.
We
need
not
strain
our selues
much
for
this
;
for
wisedome
will
be
justified
of
her
children
,
and
he
whom
we
defend
against
the
calumniations
of
prophane
,
or
against
the
distrustfulnesse
of
the
ignorant
and
weak
,
will
fill
our
mouths
with
arguments
in
his
own
defence
.
Job
saith
to
his
friends
,
Iob.
13.7
.
Will
ye
speak
wickedly
of
God
,
and
talk
deceitfully
for
him
?
The
Cause
of
God
is
an
upright
Cause
;
we
shall
not
need
to
be
put
to
our
shifts
,
to
defend
him
against
the
dispute
and
arguing
of
men
.
It
s
enough
that
we
rest
in
this
principle
of
undeniable
truth
,
Surely
God
is
just
,
&
there
is
no
unrighteousnes
with
him
;
as
Abraham
,
That
be
far
from
thee
to
do
after
this
manner
,
to
slay
the
righteous
with
the
wicked
,
Gen.
18.25
.
and
that
the
righteous
should
be
as
the
wicked
,
that
be
farre
from
thee
?
shall
not
the
judge
of
all
the
earth
do
right
.
2.
The
People
that
are
our
hearers
are
taught
to
hearken
to
the
voice
of
our
message
,
and
to
learn
this
lesson
of
the
Justice
,
Vse
.
2
wisdome
and
truth
of
God
,
that
they
may
rightly
know
God
,
and
sincerely
love
him
,
that
if
any
thoughts
of
distast
of
Gods
Government
,
or
distrust
of
his
Justice
,
shall
arise
in
their
hearts
,
they
may
presently
call
to
remembrance
our
pleadings
for
him
,
and
confesse
that
how
admirable
soever
the
ways
of
God
are
in
our
judgements
,
yet
they
are
always
equal
;
how
secret
soever
they
be
,
yet
they
are
always
just
.
It
is
a
malicious
suggestion
when
Satan
shall
bely
us
to
God
,
as
he
did
Job
,
when
he
said
Job
served
not
God
for
nothing
;
but
there
is
no
great
danger
in
it
,
Ioh.
2.25
.
for
he
knows
Satan
to
be
a
liar
and
a
murtherer
;
and
he
needeth
not
that
any
should
testifie
of
man
:
for
he
knoweth
what
is
in
man
.
It
is
a
dangerous
suggestion
when
he
shal
belie
God
to
us
,
First
,
either
flattering
us
with
an
overweening
of
his
mercy
to
encourage
sin
,
as
when
he
told
Evah
,
You
shall
not
die
at
all
.
Secondly
,
Or
shall
affright
us
with
the
terrour
of
his
Iustice
,
as
if
there
were
no
●ope
of
favour
,
as
he
did
to
David
,
setting
some
awork
to
tell
him
,
Non
est
tibi
salus
in
deo
tuo
,
there
is
no
help
for
thee
in
thy
God
.
Thirdly
,
or
shall
taxe
to
us
the
Government
of
God
,
as
if
he
were
either
negligent
of
the
affairs
of
the
sons
of
men
,
or
ignorant
altogether
of
the
sufferings
of
his
Church
,
or
partial
in
administration
of
Justice
,
or
directly
unjust
in
suffering
his
own
servants
to
be
opprest
with
the
injuries
of
men
.
The
Minister
must
diligently
preach
,
the
hearer
must
reverently
hear
,
and
faithfully
believe
the
truth
concerning
the
Providence
of
God
,
or
else
all
Religion
will
sink
and
want
foundation
.
Vers.
2.
And
the
Lord
answered
me
,
and
said
,
Write
the
vision
,
and
make
it
plaine
upon
Tables
,
that
he
may
run
that
readeth
it
.
3.
For
the
vision
is
yet
for
an
appointed
time
,
but
at
the
end
it
shall
speak
and
not
lye
:
though
it
tarry
,
wait
for
it
,
because
it
will
surely
come
,
it
will
not
tarry
.
HEre
begins
the
second
part
of
the
chapt
.
which
contains
the
Lords
answer
to
the
Prophets
expostulation
.
Containing
,
-
1.
A
Direction
to
the
Prophet
,
ver.
2
,
3.
-
2.
A
Declaration
of
his
holy
will
in
the
general
administration
of
Justice
.
1.
Concerning
the
Direction
given
to
the
Prophet
.
And
the
Lord
answered
me
and
said
]
For
the
manner
how
God
maintained
intelligence
with
his
holy
Prophets
,
we
are
not
very
particularly
informed
;
we
find
inspiration
,
and
revelation
,
and
ision
mentioned
;
he
that
made
the
light
that
is
in
us
,
and
gave
us
our
understanding
can
best
make
his
ways
known
to
his
holy
ones
;
and
as
I
do
not
think
that
Habakkuks
contestation
with
God
was
verbal
and
vocal
,
but
rather
a
wrastling
and
striving
of
his
spirit
and
inward
man
:
neither
do
I
think
this
answer
of
God
was
audidle
,
presented
to
the
eare
,
but
by
some
secret
divine
illumination
suggested
.
And
where
he
saith
,
The
Lord
answered
and
said
.
These
phrases
do
expresse
so
plain
an
answer
,
as
is
made
in
conference
between
man
and
man
.
Write
the
vision
]
That
is
,
set
down
in
writing
my
answer
.
It
is
our
manner
for
the
better
preservation
of
such
things
as
we
would
not
forget
,
to
set
them
down
in
writing
.
But
because
this
request
of
the
Prophets
doth
concerne
others
that
he
may
inform
them
,
God
addeth
,
Make
it
plain
upon
Tables
that
he
may
run
that
readeth
it
.
That
is
,
write
my
answer
in
a
Table
in
great
Characters
,
that
though
a
man
be
in
haste
and
run
by
,
yet
he
may
read
as
he
runneth
,
shewing
that
he
was
desirous
to
satisfie
all
such
as
the
Prophet
spake
of
before
,
who
should
argue
against
him
.
As
out
manner
is
to
fix
publike
Proclamations
and
Edicts
on
wals
▪
or
on
Posts
in
ways
of
common
passage
,
that
any
Passenger
may
take
notice
thereof
seeing
it
concerneth
every
one
:
to
that
the
Lord
alludeth
in
this
place
,
giving
the
Prophet
great
charge
for
the
declaration
of
his
holy
will
in
this
great
matter
;
so
to
expresse
it
,
that
every
one
of
his
People
may
receive
information
thereof
,
Vult
aperta
esse
verba
,
&
apertè
scribi
,
saith
St.
Hierom.
For
the
vision
is
yet
for
an
appointed
time
]
The
time
is
not
yet
fulfilled
for
the
execution
of
the
Will
of
God
;
but
it
is
in
the
holy
wisedome
and
purpose
of
God
determined
when
it
shall
be
fulfilled
.
At
the
end
it
shall
speak
and
not
lie
]
That
is
,
in
the
time
prefixed
by
Almighty
God
it
shall
take
effect
,
and
the
counsel
and
decree
of
God
shall
be
executed
:
For
God
that
hath
promised
cannot
lie
.
The
answer
of
God
is
full
as
it
after
will
appear
,
and
doth
not
only
clear
the
Iustice
of
God
in
the
present
cause
of
the
oppressed
Iews
against
the
Chaldaeans
,
but
it
maketh
a
further
and
more
general
overture
of
Gods
decree
,
against
all
unrighteousnesse
and
ungodlinesse
of
men
,
so
that
this
Prophecy
shall
not
only
comfort
that
Church
and
those
times
,
but
it
is
directed
to
the
perpetual
use
of
the
Church
in
all
the
ages
thereof
.
He
therefore
addeth
,
Though
it
tarry
wait
for
it
,
do
not
think
by
any
importunity
to
draw
down
the
judgements
of
God
upon
the
ungodly
,
or
to
hasten
the
deliverance
of
the
Church
;
God
doth
all
things
tempore
suo
in
his
time
,
and
the
servants
of
God
must
tarry
his
leasure
.
Because
it
will
surely
come
it
will
not
tarry
]
He
giveth
assurance
of
the
complement
of
his
Will
in
the
proper
and
prestitute
season
thereof
,
which
nothing
shall
then
hinder
.
The
parts
of
this
text
,
containing
Gods
direction
given
to
his
holy
Prophet
,
are
three
.
-
1.
The
care
that
God
takes
for
the
publishing
of
his
Wil
to
the
Church
,
vers.
2.
-
2.
The
assurance
that
he
gives
of
the
performance
thereof
in
the
time
by
him
appointed
;
-
3.
The
patient
expectation
which
he
commands
for
the
performance
thereof
.
1.
The
law
that
he
takes
for
publishing
it
.
The
Prophet
must
not
only
hear
God
speak
,
the
Seer
must
not
only
behold
the
vision
,
but
he
must
write
the
same
:
litera
scripta
manet
,
the
written
letter
abideth
.
I
will
not
stand
to
search
how
ancient
writing
is
,
wherein
some
have
lost
time
and
labour
.
I
know
that
many
do
make
God
the
first
immediate
Author
of
it
,
and
do
affirm
that
the
first
Scripture
that
ever
was
,
was
Gods
writing
of
the
law
in
two
Tables
,
Exod.
32.
But
because
I
find
in
Exod.
24
that
Moses
wrote
all
the
word
of
the
Lord
,
Vse
4
and
Josephus
doth
report
a
tradition
of
the
Hebrews
for
writing
and
graving
before
the
flood
;
I
hold
it
probable
that
both
Scripture
and
Sculpture
are
as
ancient
as
the
old
world
.
I
will
not
question
Josephus
his
Record
of
the
two
pillars
,
erected
before
the
flood
,
engraven
for
the
use
of
posterity
,
with
some
memorable
things
to
continue
in
succeeding
ages
,
whereof
one
remained
in
Syria
in
his
own
time
.
It
is
frequent
in
Scripture
to
expresse
a
perpetuity
of
record
by
writing
.
In
the
case
of
Amalek
,
Write
this
for
a
memorial
in
a
book
.
Ex.
17.14
.
Iob.
O
that
my
words
were
now
written
,
that
they
were
printed
in
a
book
,
Job
.
19
23
Graven
with
an
iron
pen
,
Vers.
24.
in
lead
and
in
the
ink
for
ever
!
Isay
the
Prophet
.
I
heard
a
voice
from
heaven
,
saying
to
me
write
,
all
flesh
is
grasse
.
Ioh.
Audivi
vocem
dicentem
,
Beati
mortui
.
I
heard
a
voice
from
heaven
saying
,
Blessed
are
the
dead
.
Beloved
thus
have
we
the
light
that
shineth
upon
the
Church
,
and
guideth
our
feet
in
the
ways
of
peace
by
writing
;
for
all
Scripture
is
given
by
inspiration
:
holy
men
wrote
as
they
were
inspired
.
It
was
given
to
them
by
inspiration
to
know
the
will
of
God
,
they
impart
it
to
the
Church
of
God
by
writing
,
and
that
boundeth
and
limiteth
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thus
hath
God
revealed
himself
to
his
Church
,
1.
Cor
,
4.6
.
both
sufficiently
,
that
we
need
no
more
knowledge
for
eternal
life
,
then
what
is
contained
in
Scripture
,
and
so
clearly
that
the
word
giveth
understanding
to
the
simple
.
And
as
this
word
from
the
immediate
mouth
of
God
,
doth
warrant
this
particular
prophecy
,
so
doth
the
Apostle
say
of
all
the
body
of
Canonical
Scripture
,
that
all
Scripture
is
given
by
inspiration
:
and
Gods
care
is
double
.
-
1.
That
it
be
written
to
continue
.
-
2.
That
it
be
written
plain
to
be
read
.
1.
It
must
be
written
that
it
may
remain
.
1.
Written
For
in
the
old
world
,
because
of
the
long
life
of
the
fathers
,
the
oracles
of
God
were
committed
to
them
,
without
any
mention
of
writing
,
because
they
were
both
wise
and
faithful
in
the
custody
and
transmission
of
them
;
For
Adam
himself
living
nine
hundred
and
thirty
years
to
teach
his
children
;
had
under
his
teaching
.
Seth
,
Enosh
,
Kenan
,
Mahalaleel
,
Iarod
,
Henoch
,
Methusalah
,
and
Lamech
the
father
of
Noah
.
And
Noah
lived
with
Abraham
57
years
.
But
after
the
flood
when
the
Church
in
the
posterity
of
Iacob
encreased
,
and
no
doubt
had
many
corruptions
by
dwelling
in
Aegypt
;
then
was
Moses
appointed
both
to
be
the
deliverer
of
the
People
of
Israel
from
Aegypt
,
and
to
be
the
Penman
of
God
,
to
write
those
things
which
God
would
have
to
remain
in
the
Church
for
all
succeeding
times
,
and
after
him
successively
holy
men
wrote
as
they
were
inspired
.
And
a
better
Argument
we
cannot
give
for
the
danger
of
unwritten
traditions
,
which
the
Church
of
Rome
doth
so
much
commend
even
above
Scripture
,
then
this
.
God
saw
that
men
had
corrupted
their
ways
,
and
he
found
the
imaginations
of
mens
hearts
only
evil
continually
,
and
that
the
Church
was
a
very
few
:
therefore
he
stirred
up
Noah
to
be
a
Preacher
of
righteousnesse
in
whom
the
light
of
truth
was
preserved
;
he
destroyed
the
old
sinful
world
,
and
by
Noah
and
Sem
;
he
began
a
new
Church
to
the
restored
world
.
Yet
after
Noahs
death
the
worship
of
strange
gods
were
brought
in
;
so
that
to
heal
this
grief
,
and
to
prevent
the
danger
of
traditions
,
God
caused
the
Word
to
be
written
by
holy
men
,
for
the
perpetual
use
of
his
Church
,
whose
books
were
faithfully
preserved
in
all
ages
thereof
.
Then
came
the
Sonne
of
God
,
and
he
left
his
spirit
in
the
Church
,
to
lead
the
Church
into
all
truth
,
by
which
spirit
the
New
Testament
was
endited
and
written
.
So
that
now
all
things
necessary
to
salvation
are
so
clearly
revealed
,
that
traditions
of
men
have
no
necessary
use
in
the
Church
,
in
the
substance
of
true
Religion
:
for
that
which
is
written
is
sufficient
.
The
Church
of
Rome
denieth
the
sufficiency
of
Scripture
.
Many
of
their
great
learned
men
write
both
basely
and
blasphemously
thereof
.
But
they
are
not
agreed
upon
the
point
:
for
.
Scotus
,
Gerson
,
Oecam
.
Cameracensis
,
Waldensis
,
Vincentius
Lerinensis
,
do
all
confesse
what
we
teach
of
the
sufficiency
of
Scripture
,
as
the
learned
Deane
of
Glocester
,
Dr.
Field
l.
3.
de
Eccoles
,
c.
7.
hath
fairly
cited
them
.
And
Dr.
White
in
his
way
of
the
Church
,
addeth
Tho.
Aquinas
,
Antoninus
Arch-bishop
of
Florence
,
Durandus
Alliaco
a
Cardinal
,
Conradus
Clingius
.
Peresius
Divinity
Reader
at
Barcilena
in
Spain
,
and
Cardinal
Bellarmine
:
Of
whom
Possevinus
writeth
,
that
he
is
one
of
the
two
that
have
won
the
Garland
.
De
verbo
Dei
l.
1.
c.
2.
Sacra
Scriptura
regulae
credendi
certissima
&
tutissima
est
:
Per
corporales
literas
quas
cerneremus
&
legeremus
,
erudire
not
voluit
Deus
.
Writing
against
Swenck
field
and
the
Libertines
;
this
is
a
legal
witnesse
.
Pro
Orthodoxo
heretici
testimonium
valeat
.
I
know
to
whom
I
speak
,
and
therefore
I
forbear
the
Polemical
bands
of
arguments
to
and
fro
upon
this
question
,
which
in
print
and
in
English
is
so
fully
and
learnedly
debated
.
Our
lesson
is
,
seeing
Gods
care
of
his
Church
,
for
the
instruction
thereof
is
here
exprest
,
in
commanding
his
revealed
will
to
be
written
,
that
God
would
have
his
Church
to
be
taught
his
ways
in
all
the
ages
thereof
.
Doct.
1.
Because
the
ways
of
God
,
Reas.
1
and
the
saving
health
of
God
cannot
be
parted
;
none
can
have
the
saving
health
of
God
without
the
knowledge
of
his
ways
,
no
ignorant
man
can
be
saved
:
it
is
said
of
Christ
,
By
his
knowledge
shall
my
righteous
servant
justifie
many
,
Isa.
53.11
.
per
scientiam
,
qua
scitur
.
Therefore
Davids
Prayer
is
,
That
thy
way
may
be
known
upon
earth
,
thy
saving
health
among
all
nations
.
2.
Because
the
promise
of
God
doth
run
in
semine
,
Reas.
2
in
the
seed
;
I
will
be
thy
God
,
and
the
God
of
thy
seed
.
Our
children
are
the
Lords
inheritance
:
his
care
extendeth
so
farre
.
That
yee
may
live
,
Deut.
5.33
and
that
it
may
be
well
with
you
,
and
that
you
may
prolong
your
days
.
But
that
is
not
all
.
That
it
may
be
well
with
them
and
their
children
for
ever
.
Vers.
29.
3.
For
his
own
sake
,
Reas.
3
that
his
Wisdome
,
Power
and
Iustice
may
be
known
to
men
,
that
they
may
be
able
to
plead
the
cause
of
God
against
such
as
either
ignorantly
through
unbelief
,
or
maliciously
and
blasphemously
shall
dispute
and
argue
against
God
,
for
therefore
God
doth
condescend
to
this
Apology
of
himself
,
that
he
may
instruct
his
Church
how
to
plead
the
cause
of
his
Iustice
against
all
strife
of
tongues
,
that
the
name
of
God
be
not
evil-spoken
of
.
To
make
profit
of
this
point
.
Vse
.
2
1.
Herein
let
us
consider
what
the
Lord
hath
done
for
our
souls
;
for
he
hath
given
us
two
means
to
communicate
to
us
his
holy
will
,
hearing
and
reading
;
and
he
hath
used
to
this
purpose
both
the
voice
and
the
pen
of
holy
men
;
for
he
spake
by
the
mouth
of
all
the
holy
Prophets
since
the
world
began
,
and
holy
men
wrote
as
his
spirit
directed
them
.
Let
him
that
hath
ears
to
heare
,
heare
quid
Spiritus
,
Ps.
34.16
.
Mat.
24.15
.
and
seek
yee
out
the
book
of
the
Lord
and
read
:
but
then
adde
this
caution
;
Who
so
readeth
let
him
understand
.
It
was
Philips
question
,
sed
intelligis
quod
legis
?
Seeing
God
hath
written
to
us
,
Vse
2
and
the
whole
body
of
holy
Scripture
may
well
be
called
Gods
Epistle
or
Letter
to
his
Church
,
let
us
bestow
the
reading
of
Gods
letter
.
St.
Augnstiue
saith
.
Quae
de
illa
Civitate
unde
peregrinamur
venerunt
nobis
literae
,
ipsae
sunt
Scripturae
.
It
was
St.
Gregories
complaint
of
Theodorus
,
In
Ps.
90.2
that
he
was
so
over-busied
with
secular
cares
.
Regist.
4.84
.
Et
quotidie
legere
negligit
verba
redemptoris
sui
;
quid
est
autem
Scriptura
sacra
,
nisi
quaedam
epistola
Omnipotentis
dei
,
ad
venturam
suam
.
It
is
a
question
in
our
times
whether
printing
hath
done
more
hurt
or
good
;
for
Satan
finding
this
a
means
to
keep
things
alive
in
the
world
,
hath
employed
the
Presse
in
all
sorts
of
heresies
,
in
all
sorts
of
idle
and
lascivious
,
false
and
dicterious
,
slanderous
and
biasphemous
books
.
The
remedy
is
to
refrain
such
readings
,
and
as
Dr.
Reynold
tels
Hart
his
adversary
,
that
he
hath
no
book
allowed
him
to
read
but
the
Bible
.
It
is
likely
then
that
he
is
perfect
in
that
book
,
and
that
Physitians
do
well
when
they
find
their
Patient
surfeited
with
too
much
variety
of
meat
:
to
confine
him
to
some
one
wholesome
dyet
.
So
shall
we
do
well
to
limit
our selves
to
the
reading
of
Gods
letter
,
and
know
his
mind
;
for
he
is
wisest
,
and
the
wisedome
that
we
shall
gather
from
thence
is
wisedome
from
above
,
it
is
able
to
make
us
wise
unto
salvation
,
as
the
Apostle
saith
.
3.
Seeing
God
teacheth
us
by
Scripture
,
Vse
.
3
we
must
learne
to
carry
a
reverent
opinion
of
Gods
written
Word
,
and
to
esteem
it
as
Gods
great
love
to
his
Church
,
and
as
the
means
ordained
by
him
to
bring
us
all
to
him
.
Therefore
David
saith
in
one
Psalme
,
In
God
will
I
praise
his
Word
,
Ps.
56.4
.
vers.
10.
twice
.
He
had
reason
for
it
:
For
thy
Word
hath
quickened
me
.
This
word
is
now
written
;
Ps.
119.50
.
and
whatsoever
things
are
written
,
they
are
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scriptures
,
Rom.
15.4
.
might
have
hope
.
It
was
Christs
shield
by
which
he
bore
off
the
firy
darts
of
Satan
discharged
against
him
in
the
wildernesse
,
Scriptum
est
,
it
is
written
;
they
that
know
not
the
Scriptures
know
not
the
Power
of
God
:
this
is
a
sure
word
,
because
it
is
upon
record
from
the
Spirit
of
God
,
the
charter
of
our
heavenly
inheritance
.
2.
It
must
be
written
plain
,
so
that
not
only
he
that
comes
of
purpose
may
read
it
,
but
even
he
that
comes
along
by
it
may
read
it
as
he
goes
.
When
we
come
to
examine
this
writing
,
we
shall
finde
it
to
contain
the
summe
and
abridgment
of
the
whole
Bible
,
and
all
that
is
written
may
be
referred
to
it
.
From
this
no
man
may
be
excluded
,
none
forbidden
to
read
it
,
it
must
be
set
forth
to
publike
view
,
&
put
into
the
common
eye
.
This
sheweth
us
that
are
the
Ministers
of
the
Word
what
our
work
is
,
Doct.
to
write
the
Word
of
God
in
a
faire
and
legible
hand
,
in
great
characters
,
that
is
,
to
open
to
the
Church
of
God
the
whole
counsel
of
God
.
Reas.
1
1.
Because
this
is
the
Lanthorne
to
mens
feet
,
and
faith
cometh
by
hearing
and
understanding
this
;
and
this
is
the
office
of
our
ministry
;
none
can
be
saved
but
by
our
Ministry
;
for
this
we
have
the
great
title
of
Saviours
given
us
in
holy
Scripture
.
And
seeing
the
Apostle
saith
,
God
would
have
all
men
to
be
saved
,
and
come
to
the
knowledge
of
his
truth
;
that
is
,
saved
by
coming
to
that
knowledge
:
we
must
be
faithful
,
we
must
hide
none
of
this
light
from
men
.
Christ
gave
a
full
Commission
to
his
Apostles
,
go
ye
into
all
the
world
,
preach
ye
to
every
creature
.
Saint
Paul
saith
,
woe
is
me
if
I
preach
not
.
2.
Because
there
is
a
natural
blindnesse
in
man
,
Reas.
2
and
the
god
of
this
world
by
outward
temptations
,
&
our-own
inward
cotruptions
do
cast
so
thick
a
mist
of
darknesse
before
our
understandings
,
that
the
natural
man
doth
not
well
discerne
those
things
which
are
of
God
;
therefore
as
decaied
sight
is
helped
by
a
faire
and
great
letter
;
so
by
our
easie
and
familiar
handling
of
the
holy
Scriptures
,
we
must
labour
to
help
the
weak
understandings
of
the
ignorant
.
3.
We
must
consider
the
true
end
why
God
gave
his
word
,
Reas.
3
both
spoken
and
written
in
Scriptures
.
The
word
was
given
to
profit
with
all
,
for
so
saith
God
;
Is.
55.10
.
as
the
raine
cometh
down
,
and
the
snow
from
heaven
,
and
returneth
not
thither
,
but
watereth
the
earth
,
and
maketh
it
bring
forth
,
and
bud
,
&c.
So
shall
my
word
be
that
goeth
forth
from
my
mouth
,
Vers.
11.
it
shall
not
returne
unto
me
void
.
It
doth
no
good
on
stony
ground
,
where
it
is
not
received
in
,
nor
where
it
is
kept
off
from
falling
upon
any
ground
.
It
must
be
our
care
to
see
that
the
seed
be
good
,
and
fit
for
the
ground
where
it
is
sown
,
that
it
may
come
up
again
in
fruit
.
And
because
some
have
weak
eyes
,
we
must
write
very
plaine
characters
;
and
because
some
have
runing
and
gadding
wits
,
we
must
write
so
as
they
that
run
may
read
.
This
teacheth
the
minister
to
have
a
special
regard
of
his
audience
that
they
may
profit
by
his
ministry
;
Vse
.
1
for
we
are
Embassadours
from
God
to
man
,
let
us
deliver
our
message
so
as
man
may
know
what
the
good
and
perfect
will
of
God
is
.
Words
thus
spoken
do
more
good
as
the
Apostle
saith
in
the
Church
then
100
spoken
in
strange
tongues
.
Saint
Bernard
saith
,
that
it
is
better
apta
then
alta
sapere
.
Christ
our
Master
that
set
us
awork
,
and
whose
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
are
,
told
his
Disciples
Multa
habeo
vobis
dicere
,
Iob.
16.12
sed
nunc
non
potestis
portare
,
I
have
many
things
to
say
,
Ezech.
47
3
,
4
&c.
but
you
cannot
bear
them
now
.
It
must
be
our
discretion
to
let
our
preachings
run
like
the
waters
in
Ezekiel
,
which
were
at
first
going
into
them
up
to
the
ancles
,
then
to
the
knees
,
then
they
rose
up
to
the
loynes
,
then
they
grew
fit
only
for
good
swimmers
.
And
it
must
be
your
discretion
that
are
hearers
of
our
preachings
,
to
remember
your
own
measure
,
and
Christs
rule
,
qui
potest
capere
capiat
;
let
no
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
over-wise
,
nor
exercise
himself
in
things
too
high
for
him
;
let
not
such
as
be
meer
waders
adventure
to
swim
in
deeps
,
but
content
themselves
in
those
sholes
where
they
may
have
sure
footing
,
till
God
the
giver
of
wisdome
do
reveale
more
to
them
.
They
preach
most
profitably
to
a
mixt
auditory
consisting
off
several
scantings
of
understanding
,
who
serve
them
all
as
Josephs
brethren
were
served
in
Pharaohs
house
,
The
eldest
according
to
his
age
,
Gen.
43.33
.
and
the
youngest
according
to
his
youth
.
That
the
weakest
understanding
may
gain
some
light
,
the
weak
understanding
may
gain
more
light
;
the
good
understanding
may
better
it self
,
and
the
best
may
not
think
the
time
lost
.
To
make
rough
things
plaine
,
and
to
write
in
a
full
hand
and
a
legible
character
.
This
is
Gods
own
manner
of
teaching
,
Isa.
48.17
.
as
he
saith
,
I
am
the
Lord
thy
God
,
which
teacheth
thee
to
profit
,
which
leadeth
thee
by
the
way
that
thou
shouldest
go
.
1
Cor.
7.53
.
And
Saint
Paul
saith
,
This
I
speak
unto
you
for
your
own
profit
.
2.
Vse
.
2
Seeing
God
would
have
his
word
so
fair
written
,
that
he
that
runneth
might
read
,
we
are
taught
the
power
and
efficacie
of
the
word
plainly
delivered
;
they
that
run
and
have
something
else
to
do
and
think
on
,
yet
cannot
escape
the
power
of
this
word
,
they
shall
read
this
writing
although
it
be
in
transitu
,
in
passing
by
.
Belshazzar
was
a
runner
,
for
being
amongst
his
cups
,
and
drinking
in
the
vessels
of
Gods
house
amongst
his
Princes
and
Concubines
,
and
praising
his
own
Idol-gods
,
he
saw
an
hand-writing
upon
the
wall
,
it
was
so
fairly
written
,
that
he
could
not
but
read
it
;
and
it
was
so
full
of
terror
,
that
though
he
had
all
the
means
to
move
delight
before
him
,
Dan.
5.6
yet
The
Kings
countenance
was
changed
,
and
his
thoughts
troubled
him
,
so
that
the
joynts
of
his
loynes
were
loosed
,
and
his
knees
smote
one
against
another
.
The
messengers
whom
the
Chief
Priests
sent
to
entangle
Christ
in
his
words
,
were
runners
;
they
came
with
purpose
to
do
Christ
wrong
,
but
his
preaching
was
like
a
table
so
fairly
written
,
that
they
could
not
but
read
;
and
they
returned
,
saying
,
Never
man
spake
like
that
man
.
If
they
that
run
from
the
word
may
be
taken
thus
with
a
glance
upon
it
,
you
may
soone
conceive
what
effect
it
may
work
in
those
that
run
to
it
,
that
are
swift
to
hear
,
that
hunger
and
thirst
after
righteousnesse
;
If
they
that
hear
or
read
the
word
immediately
,
aliud
agentes
,
may
perceive
the
mind
of
the
Lord
by
the
plain
opening
thereof
:
much
more
they
that
come
of
purpose
and
run
to
it
,
that
come
with
appetite
and
desire
after
it
,
with
delight
in
it
,
with
purpose
to
profit
by
it
,
and
with
due
Preparation
of
the
heart
by
earnest
Prayer
,
for
the
holy
blessing
of
God
upon
the
Ministry
,
and
hearing
of
it
;
therefore
quid
Scriptum
est
?
quomodo
legis
?
what
is
written
?
how
readest
thou
?
2.
The
assurance
that
he
gives
of
the
performance
of
his
purpose
in
due
time
.
The
Vision
is
yet
for
an
appointed
time
,
but
at
the
end
it
shall
speak
and
not
lie
.
Next
verse
.
It
will
surely
come
,
it
will
not
tarry
.
This
is
Rhetorically
set
down
;
For
-
1.
Here
is
veritas
decreti
,
the
truth
of
the
decree
:
The
Vision
is
yet
for
an
appointed
time
.
-
2.
Here
is
veritas
verbi
,
the
truth
of
the
word
:
it
shall
speak
,
it
shall
not
lye
.
-
3.
Here
is
veritas
facti
,
the
truth
of
the
deed
:
It
will
surely
come
,
it
will
not
tarry
.
1.
Decretum
,
the
Decree
.
The
Vision
is
here
put
for
the
thing
seen
,
as
you
have
heard
,
and
that
is
the
declaration
of
Gods
just
judgment
in
the
cause
of
his
Church
against
the
Chaldaeans
;
for
he
saith
the
time
is
appointed
,
meaning
in
his
own
holy
and
fixt
decree
which
is
unchangeable
.
2.
Verbum
,
the
Word
.
God
will
speak
his
minde
by
this
Vision
,
and
declare
what
he
intendeth
against
the
Chaldeans
,
and
therein
he
will
deal
truely
and
faithfully
;
for
he
is
truth
,
he
cannot
lye
.
For
these
be
two
Premises
or
Antecedents
to
one
conclusion
,
for
we
may
conclude
both
wayes
.
-
1.
The
Decree
of
God
is
past
:
Ergo
veniet
,
non
tardabit
,
he
shall
come
,
he
will
not
tarrie
.
-
2.
The
Word
of
God
is
past
:
Ergo.
From
thence
we
are
taught
,
Doctr.
That
whatsoever
God
hath
decreed
or
spoken
,
shall
certainly
take
effect
in
the
appointed
time
.
The
holy
word
of
Scripture
confirmeth
this
:
Indeed
who
should
alter
Gods
decrees
?
for
he
himself
will
not
,
I
may
say
truly
he
cannot
change
them
;
for
the
Apostle
saith
,
he
worketh
all
things
after
the
councell
of
his
will
.
Eph.
1.11
.
And
the
Will
of
God
is
himself
.
And
he
cannot
deny
him self
.
2
Tim.
2.13
Neither
can
he
repent
,
as
Samuel
told
Saul
,
The
strength
of
Israel
will
not
lye
nor
repent
,
1
Sam.
15.29
.
for
he
is
not
a
man
that
he
should
repent
.
And
if
God
himself
be
without
variablenesse
and
shadow
of
change
,
his
Will
being
established
by
his
counsell
and
wisdom
,
we
may
be
sure
that
there
is
no
power
beneath
him
that
can
swerve
him
from
his
own
ways
:
for
the
wiseman
saith
;
There
is
no
wisdom
nor
understanding
,
Pro.
21.30
nor
counsell
against
the
LORD
.
One
reason
may
serve
of
this
Doctrine
.
God
is
equall
,
infinite
in
his
wisdom
,
justice
and
mercie
;
to
conceive
him
infinite
in
power
to
do
whatsoever
he
will
,
and
not
infinite
in
wisdom
to
decree
whatsoever
he
will
do
,
were
to
make
him
a
Tyrant
,
not
a
King
;
but
David
saith
;
The
Lord
is
King
,
and
we
do
ascribe
it
to
him
,
Tuum
est
regnum
&
potentia
,
thine
is
the
Kingdom
and
power
:
for
power
without
equall
proportion
of
wisdom
,
must
needs
degenerate
into
cruelty
.
This
wisdom
foreseeth
all
things
that
shall
be
,
this
wisdom
decreeth
all
things
that
he
will
do
,
which
his
power
after
in
the
times
appointed
,
doth
performe
,
and
bring
to
act
.
Against
this
Doctrine
is
Objected
.
Object
.
1.
Why
then
do
so
many
texts
of
Scripture
tell
us
that
God
repenteth
.
Sometimes
he
repenteth
of
the
good
that
he
hath
done
:
for
to
make
man
upon
the
earth
was
a
good
work
,
yet
it
is
said
And
it
repented
the
Lord
that
he
had
made
man
on
the
earth
,
Gen.
6
6.
and
it
greived
him
at
his
heart
.
So
to
make
Saul
King
over
Israel
was
a
good
work
,
for
it
was
his
own
choise
,
yet
himself
saith
,
It
repenteth
me
that
I
have
set
up
Saul
to
be
King
.
1
Sam.
15.11
.
Sometime
God
is
said
to
repent
of
the
evil
that
he
hath
done
;
malum
poenae
,
the
evil
of
punishment
is
there
to
be
understood
.
So
after
the
great
plague
when
David
had
made
a
fault
in
numbring
the
people
,
When
the
Angel
stretched
out
his
hand
upon
Jerusalem
to
destroy
it
,
the
Lord
repented
him
of
the
evil
,
2
Sam.
24.16
.
and
said
to
the
Angel
,
It
is
enough
,
stay
thy
hand
.
And
concerning
his
Word
,
we
have
frequent
examples
in
Scripture
of
events
contrary
to
the
letter
of
his
Word
.
For
example
,
His
word
was
to
Hezekiah
by
Isaiah
,
set
thy
house
in
order
,
for
thou
shalt
dye
,
non
vives
.
Yet
Hezekiah
did
live
15
years
after
that
;
his
word
was
to
Nineveh
by
Jonah
,
40
days
and
Niniveh
shall
be
destroyed
;
yet
yet
it
fel
not
out
so
,
and
the
story
saith
,
God
repented
of
the
evil
that
he
had
said
that
he
would
do
to
them
.
Joh.
3.10
.
To
all
we
answer
.
Sol.
-
1.
That
the
Will
of
God
,
that
is
,
his
counsell
decreeing
what
he
will
do
,
is
constantly
the
same
and
unchangeable
,
as
we
have
taught
.
-
2.
Where
it
is
in
Scripture
charged
upon
God
that
he
doth
repent
,
we
say
with
Chrysost.
it
is
verbum
parvitati
nostrae
accommodatum
,
a
word
accommodated
to
our
weaknesse
.
Hom.
22.
in
Gen.
For
we
are
said
to
repent
when
we
change
our
mindes
;
now
the
God
of
wisdom
and
power
never
changeth
his
minde
,
but
sometimes
he
doth
change
his
operations
;
there
is
not
mutatio
mentis
,
but
mutatio
dextrae
Exclesi
,
as
St.
Aug.
Paenitudo
dei
est
mutandorum
immutabilis
ratio
;
by
which
he
without
changing
of
his
own
decree
,
maketh
alterations
in
the
disposition
of
things
mutable
.
This
for
want
of
understanding
in
us
to
comprehend
the
ways
of
God
,
is
called
repentance
and
greif
in
God
:
but
as
Aug.
saith
,
Non
est
perturbatio
,
sed
judicium
quo
irrogatur
poena
;
as
Saint
Paul
.
I
speak
after
the
manner
of
men
,
because
of
the
infirmity
of
your
flesh
.
3.
I
approve
that
received
distinction
of
the
Will
of
God
.
-
1.
Voluntas
signi
,
of
the
Signe
.
-
2.
Voluntas
beneplaciti
,
of
his
good
Pleasure
.
1.
God
doth
reveal
his
ways
to
the
sons
of
men
,
and
sheweth
them
what
he
would
have
them
do
,
and
openeth
to
them
the
knowledge
,
and
tendereth
to
them
the
use
of
fit
means
to
performe
that
which
he
would
have
them
,
and
so
it
is
said
he
would
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
his
Truth
.
According
to
this
revealed
Will
of
God
,
he
doth
offer
mercy
to
all
,
and
he
doth
withall
threaten
judgment
to
such
as
forsake
their
own
mercy
,
as
Jonah
saith
.
And
when
he
seeth
cause
to
call
in
either
his
mercy
from
them
that
abuse
it
,
or
to
stop
the
course
of
his
justice
to
them
whom
correction
doth
amend
,
then
we
say
he
repenteth
him
of
that
which
he
hath
either
promised
or
threatned
:
for
clearing
whereof
understand
.
That
God
never
changeth
in
promise
,
or
in
threatning
▪
but
only
in
things
concerning
this
life
;
as
in
all
the
examples
repeated
,
all
those
promises
and
threatnings
be
used
as
motives
to
induce
obedience
,
and
therefore
they
are
not
absolute
but
conditionall
.
For
it
is
no
good
argument
to
perswade
a
man
to
be
Religions
,
and
to
fear
God
,
abstaining
from
all
the
pleasing
delights
of
the
world
,
to
promise
him
his
hearts
desire
,
if
he
know
that
that
promise
doth
bind
God
,
that
whatsoever
he
do
,
he
shall
be
partaker
of
the
promise
.
And
it
is
no
inducement
to
disswade
sin
by
the
commination
of
judgment
,
if
the
judgment
must
of
necessity
be
inflicted
.
Therefore
this
revealed
Will
of
God
is
conditionall
,
and
hath
reference
to
our
obedience
,
and
faith
,
and
good
life
,
and
use
of
the
means
ordained
by
God
and
tendered
to
us
.
This
is
the
rule
of
life
,
and
by
this
Will
is
the
Church
of
God
governed
;
for
by
this
he
doth
reveal
himself
,
both
in
his
word
,
and
in
his
permissions
,
and
in
his
operations
.
1.
God
signifieth
his
Will
by
his
Word
;
for
that
doth
declare
in
precepts
,
prohibitions
and
examples
,
what
God
would
have
to
be
done
,
what
not
to
be
done
;
it
revealeth
both
rewards
and
punishments
;
and
it
useth
both
promises
,
and
threatnings
.
2.
God
signifieth
his
Will
by
permissions
,
because
he
declareth
thereby
,
that
what
he
suffereth
to
be
done
that
he
willeth
to
be
effected
.
3.
By
operations
;
for
what
God
doth
,
he
doth
according
to
his
Will.
2.
Voluntas
beneplaciti
,
is
the
secret
Will
of
God
reserved
in
himself
,
in
wi●ch
-
1.
There
is
consilium
,
the
wisdom
of
God
foreseeing
what
is
to
be
done
,
-
2.
There
is
decretum
determining
it
;
and
herein
the
counsell
of
God
is
not
the
rule
of
his
Will
;
for
there
is
nothing
in
God
above
his
Will
:
but
wiling
all
things
to
be
thus
as
he
hath
decreed
,
he
foreseeth
in
wisdom
what
he
willeth
;
and
therefore
the
rule
is
not
with
God
,
This
is
good
,
therefore
I
decree
it
;
but
this
I
decree
,
therefore
it
is
good
.
Now
sometimes
there
seems
to
be
an
opposition
between
these
two
Wils
of
God
,
which
is
thus
reconciled
.
The
Will
of
God
is
revealed
to
man
-
1.
Either
for
necessary
and
absolute
obedience
,
as
in
the
whole
morall
Law
of
God
.
-
2.
For
probation
and
tryall
;
as
in
the
commandment
given
to
Abraham
to
offer
up
Isaak
,
wherein
God
concealed
his
secret
Will
which
was
to
preserve
Isaak
:
and
concealed
the
purpose
of
his
commandments
which
was
to
try
the
saith
of
Abraham
.
So
on
the
contrary
;
he
sent
to
Pharaoh
commanding
him
to
let
Israel
go
,
yet
it
was
not
his
secret
will
that
Israel
should
go
yet
:
but
the
commandment
was
given
to
convince
Pharaoh
of
hardnesle
of
heart
;
and
as
in
Abraham
the
commandment
did
cause
him
to
declare
his
faith
;
so
in
Pharaoh
did
it
convince
him
of
rebellion
to
the
Will
of
God
.
So
all
our
preaching
,
wherein
we
perswade
repentance
and
promise
life
eternal
,
it
serveth
to
direct
all
that
look
for
salvation
in
the
way
of
life
:
and
it
serveth
to
convince
the
world
of
unrighteousnesse
if
they
obey
not
.
The
answer
then
is
,
that
whatsoever
God
willeth
and
decreeth
voluntate
beneplaciti
,
by
the
will
of
good
pleasure
doth
take
effect
:
What
God
willeth
voluntate
signi
by
the
Will
signified
,
not
always
.
Reply
.
How
then
shall
I
know
what
to
do
,
seeing
the
signifying
Will
of
God
is
my
rule
,
and
that
seemeth
uncertain
,
and
not
agreeable
to
the
secret
Will
of
Gods
good
pleasure
?
Sol.
Do
as
Abraham
did
;
prepare
to
offer
thy
son
;
do
as
thou
art
commanded
,
leave
the
event
and
the
disposition
of
thy
obedience
to
God
,
who
wil
further
reveale
himselfe
unto
thee
.
Do
as
Hezechiah
did
,
set
thine
house
in
order
,
yet
use
the
means
by
repentance
and
Prayer
to
prolong
thy
life
.
Do
as
the
Ninivites
did
,
fast
and
repent
,
and
call
upon
.
the
name
of
the
Lord
,
and
try
him
,
as
the
Prophet
saith
,
Whether
h●
will
shew
thee
mercy
or
not
.
But
to
bring
this
home
to
my
text
,
when
God
pronounceth
the
Decree
of
Judgement
against
the
enemies
of
the
Church
,
and
promise●h
mercy
to
his
Church
,
believe
him
in
both
;
for
neither
can
Gods
enemies
repent
to
change
the
course
of
his
Iustice
,
neither
can
his
Church
sinne
unto
death
,
that
he
should
take
his
mercy
utterly
from
it
.
So
then
the
Argument
holdeth
strong
,
God
hath
said
and
decreed
what
he
wil
do
against
these
Chaldaeans
,
what
for
his
Church
;
therefore
it
shall
come
to
passe
.
Quest.
But
if
this
be
true
,
Quest.
what
need
then
is
there
of
Prayer
?
doth
it
not
argue
in
us
a
kind
of
distrust
in
the
favour
of
God
,
when
we
do
not
take
his
word
,
but
are
still
importunate
to
sollicite
his
favour
?
To
this
our
answer
is
,
that
this
cannot
discourage
Prayer
,
because
the
decree
is
past
and
unchangable
;
this
is
the
proper
foundation
of
Prayer
;
for
the
Apostle
saith
;
And
this
is
the
confidence
that
we
have
in
him
,
1
John
5.14
.
that
if
we
ask
any
thing
according
to
his
Will
,
he
heareth
us
.
So
that
it
is
a
necessary
knowledge
before
we
undertake
to
pray
,
to
know
what
is
that
good
,
that
acceptable
and
perfect
Will
of
God
.
For
we
not
only
lose
our
labour
,
but
we
do
also
offend
God
,
if
we
ask
any
thing
against
or
beside
his
Will
:
therefore
that
we
might
not
run
into
the
errour
of
the
sons
of
Zebedee
,
Nescitis
quid
petatis
,
you
know
not
what
you
should
ask
,
Our
Saviour
hath
set
down
a
forme
of
Prayer
so
absolute
,
as
that
we
cannot
justifie
the
asking
of
any
thing
according
to
the
Will
of
God
that
hath
not
reference
to
one
of
those
petitions
.
Reply
.
If
then
we
prevail
in
our
Prayers
,
Object
.
why
do
we
commend
Prayer
,
seeing
all
events
do
follow
Gods
will
and
decree
,
and
not
our
Prayers
?
Our
answer
is
,
that
though
the
supreme
agent
in
all
operations
be
the
Will
of
God
,
Answ.
yet
the
hand
of
operation
in
many
things
is
prayer
,
which
God
hath
ordained
and
commanded
as
a
means
to
draw
forth
his
Will
to
execution
.
So
God
giveth
every
good
gift
:
yet
we
are
without
any
wrong
to
God
thankful
to
men
,
by
whose
means
any
good
cometh
to
us
.
So
that
the
doctrine
doth
remain
firm
;
Whatsoever
God
hath
promised
to
his
Church
,
or
threatned
the
perverse
enemies
therof
,
that
he
will
surely
perform
;
for
the
decrees
and
the
word
of
God
are
unchangable
.
Quest.
But
when
God
threatneth
me
punishment
,
and
denounceth
judgement
against
me
;
how
shall
I
know
whether
it
be
voluntas
signi
,
or
bene
placiti
?
is
there
not
an
hope
left
me
,
that
God
may
repent
him
of
the
evil
that
he
threatned
?
It
is
a
note
of
the
evil
conscience
to
feare
where
no
fear
is
,
●e
,
where
there
is
no
cause
of
fear
;
an
elect
man
fearing
judgement
threatned
which
shall
not
come
near
him
,
feareth
where
no
cause
is
of
fear
.
Sol.
To
this
I
answer
;
let
not
us
dispute
the
Will
of
God
,
or
search
beyond
that
which
is
revealed
;
if
God
have
revealed
his
Will
to
us
,
that
must
be
our
guide
.
That
revealed
will
hath
threatned
nothing
in
us
but
sin
,
and
sin
carrieth
two
rods
about
it
,
shame
and
feare
.
There
be
two
things
in
a
regenerate
Elect
man
.
-
1.
A
Conscience
of
his
sin
.
-
2.
Faith
in
the
promises
of
God
through
Christ
.
So
long
as
we
do
live
,
we
do
carry
about
us
Corpus
peccati
the
body
of
sin
;
and
as
that
doth
shake
and
weaken
faith
,
so
doth
it
confirme
and
strengthen
fear
.
1.
We
are
taught
from
hence
to
believe
the
Word
of
God
;
Vse
1
the
Apostle
saith
,
He
is
faithful
that
hath
promised
.
The
faithful
servants
of
God
have
this
promise
,
I
will
not
leave
thee
nor
forsake
thee
;
David
believes
him
,
in
convalle
umbr
aemortis
non
timebo
,
in
the
valley
of
the
shadow
of
death
I
will
not
fear
.
Job
believes
him
,
Though
he
kill
me
I
will
trust
in
him
.
David
believes
verily
when
he
smarts
,
I
shall
see
the
goodnesse
of
God
in
the
land
of
the
living
.
It
is
a
sweet
content
of
the
inward
man
,
when
the
conscience
pleads
not
guilty
to
the
love
of
sin
,
though
our
infirmities
miscarry
us
often
,
that
we
may
say
with
Nehemiah
,
Remember
me
O
Lord
concerning
this
,
and
blot
not
out
the
loving
kindnesse
that
I
shewed
to
thy
house
and
to
the
officers
thereof
;
Neh.
13.14
.
and
with
Ezekiah
,
Remember
Lord
now
I
beseech
thee
how
I
have
walked
before
thee
in
truth
,
Is.
38.3
.
and
with
a
perfect
heart
,
and
have
done
that
which
is
good
in
thy
sight
.
But
it
followeth
,
And
Hezekiah
wept
sore
.
If
he
were
so
good
a
man
why
did
he
weep
?
if
not
so
good
,
why
did
he
boast
?
Surely
we
carry
all
our
good
amongst
a
multitude
of
infirmities
and
therefore
we
cannot
rejoyce
in
our
own
integrity
with
a
perfect
and
full
joy
;
yet
is
it
a
sweet
repose
to
the
heart
,
when
God
giveth
us
peace
of
conscience
from
the
dominion
of
sin
.
So
on
the
other
side
believe
God
threatning
impenitent
sinners
with
his
judgments
;
for
he
is
wise
to
see
the
sins
of
the
ungodly
;
he
is
holy
to
hate
them
,
he
is
just
to
judge
them
,
and
he
is
Omnipotent
to
punish
them
.
Let
me
give
one
instance
.
The
third
Commandment
in
the
first
Table
of
the
law
saith
,
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
;
what
needs
any
more
?
1.
Put
these
two
one
against
another
-
Thou
.
-
The
Lord
thy
God
.
2.
Consider
what
the
law
concerns
,
Gods
name
,
wherein
standeth
-
His
glory
.
-
Our
help
.
3.
What
is
forbidden
,
taking
it
in
vaine
,
and
we
pray
,
Sanctificetur
,
let
it
be
hallowed
.
But
where
all
this
will
not
serve
;
yet
this
is
murus
ahenus
,
a
brazen
wall
,
one
would
think
;
God
doth
make
yet
another
fence
about
his
name
,
an
hedge
of
thornes
.
The
Lord
will
not
hold
him
guiltlesse
that
taketh
his
name
in
vaine
.
The
Lawes
of
God
be
unreversible
decrees
;
heaven
and
earth
shall
passe
,
ere
one
of
these
words
shall
sink
or
lose
strength
.
Yet
the
blasphemer
feareth
nothing
;
that
is
a
crying
sinne
in
this
land
;
not
the
houses
only
,
the
streets
and
high
wayes
resound
the
dishonour
of
Gods
name
;
this
sin
is
grown
incorrigible
.
The
Land
mourneth
because
of
oaths
.
Hoc
dicunt
omnes
ante
Alpha
&
Beta
puellae
.
And
beleeve
God
who
cannot
lye
,
He
will
not
hold
him
guiltlesse
that
taketh
his
name
in
vain
.
Thus
we
may
make
use
of
this
doctrine
,
to
restraine
,
if
not
overcome
,
and
to
destroy
the
dominion
,
if
not
the
being
of
sinne
in
us
.
2.
For
the
better
rectifying
of
our
judgments
,
and
reformation
of
our
lives
,
Vse
2
let
us
observe
the
consonancy
of
Gods
practice
in
the
world
,
with
the
truth
of
his
word
;
he
hath
declared
himself
an
hater
of
evill
,
and
do
we
not
see
daily
examples
of
his
judgements
upon
wicked
men
,
how
ill
they
prosper
in
their
estates
,
what
shame
and
disgrace
and
losse
of
all
that
they
have
unrighteously
gotten
cometh
upon
them
;
how
their
posterity
smarteth
,
according
to
that
threatning
in
the
second
Commandment
,
God
bringing
the
iniquity
of
the
fathers
upon
the
children
,
and
visiting
it
to
the
third
and
fourth
generation
of
them
that
hate
him
;
that
we
may
say
,
Let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
.
Whence
cometh
all
this
,
but
from
the
constant
truth
of
Gods
unreversible
decrees
,
because
the
word
is
gone
out
of
his
mouth
?
and
though
the
ungodly
do
not
beleeve
it
though
it
be
told
them
.
Verily
there
is
a
reward
for
the
righteous
,
doubtlesse
there
is
a
God
that
judgeth
in
the
earth
.
We
may
say
of
our
times
as
Hecuba
did
of
hers
,
Non
unquam
tulit
documenta
fo
rs
majora
quàm
fragili
loco
starent
superbi
:
for
We
live
in
the
schoole
of
discipline
,
and
the
rod
of
correction
is
not
only
shewed
,
but
used
with
a
strong
hand
,
that
all
men
may
fear
to
be
unrighteous
;
we
have
not
only
Vigorem
verborum
,
the
vigor
of
words
,
chiding
sin
in
our
ministry
of
the
word
,
but
rigorem
verberum
,
the
rigor
of
stripes
,
in
the
administration
of
justice
;
never
did
any
age
bring
both
fuller
examples
of
terror
,
then
we
have
heard
with
our
ears
,
and
seen
with
our
eyes
;
for
the
wisdome
of
Gods
decrees
and
the
word
of
Gods
truth
is
justified
in
our
sight
;
therefore
seeing
sentence
executed
upon
evil
works
,
let
the
hearts
of
the
sons
of
men
be
wholly
set
in
them
to
do
evil
.
3.
Let
us
consider
the
vaine
confidence
of
the
ungodly
,
Vse
.
3
and
compare
it
with
the
constant
truth
of
the
decrees
and
word
of
God
;
Isay
expresseth
it
fully
.
Ye
have
said
we
have
made
a
Covenant
with
death
,
Isa.
28.15
.
and
with
hell
are
we
at
agreement
;
when
the
over-flowing
scourge
shall
passe
through
,
it
shall
not
come
to
us
;
for
we
have
made
lyes
our
refuge
,
and
under
falsehood
have
we
hid
our selves
.
They
are
answered
and
confounded
.
The
bed
is
shorter
then
a
man
can
stretch
himself
on
it
,
Vers.
20.
and
the
covering
narrower
then
he
can
wrap
himself
in
it
.
He
that
is
to
lodge
so
uneasily
,
cannot
say
I
will
lay
me
downe
in
peace
and
take
my
rest
.
The
Chaldeans
invade
the
Church
,
they
kill
,
and
take
possession
,
and
divide
the
prey
,
they
oppose
better
and
more
righteous
men
then
themselves
;
their
trust
is
in
their
strength
,
and
riches
,
and
power
,
Nec
leves
metuunt
Deos.
What
care
they
who
weeps
,
so
they
laugh
;
or
who
bleeds
,
so
they
sleep
in
a
whole
skin
;
who
dies
,
so
they
live
.
They
trust
in
lying
vanities
.
Solomon
saith
.
Eccl.
8.12
.
Though
a
sinner
do
evill
an
hundred
times
,
and
his
dayes
his
prolonged
,
yet
surely
I
know
it
shall
be
well
with
them
that
feare
God
,
Vers.
13.
which
feare
before
him
:
But
it
shall
not
be
well
with
the
wicked
,
neither
shall
he
prolong
his
dayes
which
are
a
shadow
,
because
he
feareth
not
before
God
.
God
hath
made
an
Act
against
them
,
their
judgment
is
sealed
,
they
have
nothing
but
vanity
and
lyes
to
support
their
staggering
and
reeling
estate
of
temporal
felicity
;
God
is
not
in
all
their
wayes
,
nor
the
direction
of
God
to
manage
them
,
and
therefore
not
the
protection
of
God
to
defend
them
;
he
leads
them
into
temptation
,
but
he
doth
not
deliver
them
from
evill
.
But
God
is
a
Rock
for
foundation
,
and
a
Castle
for
defence
to
all
such
as
put
their
trust
in
him
.
3.
The
patient
expectation
which
he
requireth
in
the
Prophet
for
the
peformance
of
this
promise
;
Though
it
tarry
,
wait
for
it
.
We
must
not
not
think
long
to
tarry
the
Lords
leasure
;
Doctr.
it
is
the
Prophets
rule
,
He
that
beleeveth
shall
not
make
haste
;
Isa.
28.16
.
Ps.
37.34
.
and
it
is
Davids
precept
,
Wait
on
the
Lord
,
and
keep
his
way
.
And
we
have
Jobs
example
,
All
the
dayes
of
my
appointed
time
will
I
wait
.
The
promise
of
the
Messiah
was
made
in
Paradise
,
The
seed
of
the
woman
shall
bruise
the
head
of
the
Serpent
.
This
was
the
Gospel
that
God
himself
preached
to
the
Serpent
,
and
all
the
sacrifices
of
the
old
law
,
and
all
the
Prophecies
of
former
ages
,
and
all
the
Types
in
the
Old
Testament
,
were
Commentaries
upon
this
text
;
the
Fathers
in
all
ages
of
the
Church
before
Christ
,
rested
on
this
;
the
Apostle
saith
of
them
,
These
all
died
in
faith
,
not
having
received
the
promises
,
but
having
seen
them
a
far
off
and
were
perswaded
of
them
,
Heb.
11.13
and
embraced
them
.
1.
Because
this
doth
best
fit
the
constant
decree
of
God
,
that
we
do
rest
in
it
;
Reas.
1
for
it
were
in
vaine
for
us
to
serve
a
God
whom
we
might
not
trust
,
and
upon
whose
word
we
could
not
build
assurance
.
It
is
the
Apostles
rest
,
Scio
cui
credidi
,
I
know
whom
I
have
beleeved
.
2.
Because
this
doth
best
declare
our
faith
,
Reas.
2
for
faith
being
of
things
not
seen
in
themselves
,
the
Apostle
saith
here
,
we
see
in
a
glasse
;
faith
is
a
Christian
mans
Prospective
,
through
which
he
beholdeth
all
things
far
off
as
if
they
were
near
at
hand
.
3.
Because
this
is
an
exercise
of
our
patience
;
Reas
3
for
ye
have
need
of
patience
,
Heb.
10.36
that
after
ye
have
done
the
will
of
God
ye
might
receive
the
promise
,
For
yet
a
little
while
,
Vers.
37.
and
he
that
shall
come
,
will
come
and
will
not
tarry
.
4.
This
also
doth
exercise
our
hope
;
Reas.
4
for
hope
is
nourished
and
fed
with
future
objects
as
sense
is
with
present
;
and
hope
hath
that
wise
forecast
,
that
as
soon
as
the
seed
is
cast
into
the
ground
,
hope
is
at
work
to
gather
in
the
harvest
.
Rejoyce
in
hope
.
Saint
.
Bernard
doth
teach
us
to
make
use
of
this
doctrine
,
Vse
.
of
awaiting
Gods
leasure
;
for
first
he
layeth
a
good
foundation
.
Tua
considero
in
quibus
tota
spes
mea
consistit
;
-
1.
Charitatem
adoptionis
:
-
2.
Veritatem
promissionis
.
-
3.
Potestatem
redditionis
;
upon
this
he
buildeth
.
Dicit
fides
,
parata
sunt
magna
inexcogitabilia
bona
à
Deo
fidelibus
suis
.
Dicit
spes
,
mihi
illa
servantur
.
Dicit
charitas
,
curro
ego
ad
illa
.
We
must
be
very
tender
how
we
do
invade
the
royalties
of
God
;
Christ
saith
,
that
his
Father
hath
kept
the
times
and
seasons
in
his
own
power
,
he
will
have
the
alone
managing
of
them
.
They
that
cannot
tarry
the
Lords
leasure
,
do
commonly
fall
into
one
of
these
two
evils
.
-
1.
Either
they
murmure
impatiently
at
God
,
and
quarrel
his
delay
,
as
Israel
did
when
they
came
out
of
Egypt
.
-
2.
Or
else
they
seek
unlawful
means
to
accomplish
their
desires
;
so
the
woman
of
Endor
gets
customers
.
Against
these
,
Jam.
1.4
.
Let
patience
have
her
perfect
work
,
that
ye
may
be
perfect
and
entire
,
wanting
nothing
.
This
work
is
thus
perfected
.
1.
Let
us
not
be
too
busie
to
search
into
the
wayes
of
God
,
to
know
things
to
come
.
It
pleased
God
before
the
coming
of
Christ
in
the
flesh
,
to
reveale
much
of
his
purpose
concerning
the
time
to
come
by
the
ministry
of
his
Prophets
;
and
the
Devill
finding
men
taken
with
this
desire
of
the
knowledg
of
future
events
,
did
erect
his
oracles
,
whose
giddy
and
dubious
predictions
did
so
infatuate
the
world
,
that
few
did
undertake
any
matter
of
moment
,
without
consulting
the
oracle
;
the
Devill
grew
rich
by
the
offerings
and
presents
that
were
given
him
for
divination
,
when
the
successe
sorted
,
and
he
lost
nothing
of
reputation
or
belief
,
when
it
failed
,
because
all
his
oracles
were
of
ambiguous
sense
,
for
to
carry
if
need
were
,
contrary
constructions
.
And
it
is
a
thing
admirable
which
the
wisdome
of
observation
hath
recorded
to
the
honour
of
Christ
,
that
at
his
coming
into
the
world
all
oracles
grew
speechlesse
,
to
shew
that
he
that
should
dissolve
the
works
of
the
Devill
was
come
.
The
head
of
this
Serpent
being
now
by
his
coming
bruised
,
the
way
to
establish
our
hearts
,
is
to
rest
in
the
Lord
,
and
not
to
be
too
busie
with
the
Key
of
his
Closet
,
and
to
content
our selves
with
so
much
knowledge
of
things
to
come
,
as
either
-
1.
The
wisdome
of
foresight
may
read
in
the
volume
of
reasonable
discourse
.
-
2.
Or
the
faith
of
Gods
holy
ones
may
read
in
the
written
word
of
holy
Scripture
.
-
3
Or
the
judgment
of
those
Sholars
of
nature
may
finde
by
searching
the
great
book
of
the
creatures
;
for
these
open
things
are
for
us
,
and
here
,
qui
potest
capere
capiat
,
he
that
can
let
him
receive
it
.
It
hath
been
the
fault
of
many
,
that
they
have
so
anxiously
discrutiated
themselves
with
the
solicitous
inquisition
of
the
future
,
that
they
have
too
much
neglected
the
present
,
and
desiring
to
know
what
God
would
do
for
them
hereafter
,
both
themselves
lose
the
sense
,
and
God
the
thanks
of
that
good
that
he
was
then
doing
.
God
hath
his
wayes
and
his
paths
where
his
footsteps
are
not
seen
.
2.
Let
us
take
the
word
of
God
for
his
promise
and
threatnings
,
whatsoever
appearances
do
put
in
to
counterswade
.
In
the
case
of
my
text
,
The
oppressed
Church
must
tarry
;
they
have
two
promises
One
of
their
own
deliverance
and
restauration
.
Another
of
their
enemies
confusion
and
ruine
.
God
hath
promised
both
;
yet
against
this
promise
,
the
Church
which
hears
of
comfort
,
feels
smart
,
and
their
threatned
enemies
rejoyce
and
divide
their
spoyle
;
the
assurance
is
,
God
cannot
lye
,
and
repentance
is
hid
from
his
eyes
.
Why
should
man
desire
better
assurance
then
the
word
of
God
to
fix
and
establish
his
heart
?
seeing
al
things
had
their
being
from
the
word
,
and
no
man
now
in
being
doth
not
live
by
bread
only
,
but
by
every
word
that
proceedeth
from
the
mouth
of
God
?
3.
To
perfect
our
patience
,
that
we
may
wait
the
Lords
leisure
,
we
must
beforehand
consider
that
the
Vision
may
tarry
;
the
promises
of
God
which
shall
be
fulfilled
in
their
fulnesse
of
time
may
be
foretold
long
before
.
Christ
was
promised
in
Paradise
,
some
do
think
the
first
day
of
the
world
to
man
,
i.
e.
in
the
day
of
mans
creation
,
the
eve
of
the
first
Sabbath
;
but
he
was
not
borne
till
almost
4000
yeers
after
;
yet
the
faithful
in
those
times
waited
for
the
coming
of
Christ
,
and
tarried
with
patience
till
he
came
.
4.
God
himself
waited
120
yeers
for
the
repentance
of
the
old
world
,
all
the
while
the
Arke
was
preparing
;
it
is
the
Apostles
phrase
,
The
long-suffering
of
God
waited
.
If
God
have
the
patience
to
wait
on
us
for
our
good
,
1
Pet.
3.20
this
may
perfect
our
patience
in
our
waiting
on
him
for
our
own
good
.
Saint
Paul
calleth
this
The
riches
of
his
goodnesse
and
forbearance
and
long-suffering
,
Rom.
2.4
.
and
saith
that
The
goodnesse
of
God
leadeth
to
repentance
.
If
we
consider
his
provocation
,
and
how
our
daily
sins
tempt
him
to
repent
that
he
either
did
make
us
,
or
do
any
thing
for
us
;
all
which
are
in
his
sight
,
and
all
which
his
soule
abhorreth
;
and
if
we
compare
this
his
patience
with
our
passionate
bitternesse
upon
the
least
provocation
;
and
consider
how
ready
we
are
to
call
for
fire
from
heaven
to
consume
them
that
anger
us
;
we
shall
see
that
God
doth
wait
for
our
repentance
with
much
patience
;
and
who
would
not
wait
upon
such
a
Lord
?
5.
Let
us
consider
how
willingly
we
do
attend
and
observe
those
that
can
do
us
any
good
;
how
early
we
rise
to
be
sure
to
prevent
their
hours
;
how
well
our
hopes
do
support
us
,
and
stay
our
stomacks
,
though
many
delays
interpose
their
stop
,
and
threaten
failing
:
yet
the
successe
of
expectation
in
things
temporal
depending
on
men
is
always
uncertaine
;
for
there
are
no
bounds
that
can
oblige
humane
favour
,
not
merits
,
not
rewards
,
not
promises
,
not
oaths
;
but
the
promises
of
God
are
Yea
and
Amen
,
as
he
saith
The
vision
is
yet
for
an
appointed
time
;
at
the
end
it
shall
speak
and
not
lye
:
it
wil
surely
come
.
This
assurance
that
we
have
from
the
Word
doth
make
expectation
easie
;
it
is
no
pain
to
tarry
for
that
which
shall
not
faile
us
.
Jacob
thought
the
seven
years
a
short
time
bestowed
for
Rachel
,
because
he
loved
her
,
though
he
served
and
was
not
his
own
man
till
he
had
fulfilled
the
time
.
Neither
doth
that
of
Solomon
discourage
our
tarrying
the
Lords
leasure
,
because
he
saith
,
Pro.
13.12
Hope
deferred
maketh
the
heart
sick
.
-
1.
Because
,
if
that
hope
be
of
some
things
temporal
,
depending
upon
the
favour
of
the
times
,
or
persons
of
men
,
there
may
be
a
failing
,
therefore
delay
is
a
disease
in
such
cases
,
and
maketh
the
heart
sick
.
-
2.
But
hope
in-the
promises
of
God
determined
to
their
certain
time
,
cannot
be
said
to
be
delayed
;
for
his
hope
is
in
vain
,
who
hopeth
any
thing
before
the
time
.
-
3.
And
again
,
where
hope
resteth
in
the
Word
and
Promise
of
God
;
neither
the
alterations
of
persons
,
nor
the
vicissitude
of
times
,
not
the
intercurrence
of
impediments
can
any
way
crosse
the
purpose
,
disable
the
means
,
or
defeat
the
end
of
Gods
decree
.
Further
,
if
we
understand
Solomon
of
hope
rightly
grounded
on
the
promise
,
and
construe
the
deferring
it
,
not
to
any
protraction
beyond
the
time
,
but
to
the
long
expectation
of
it
in
tempore
suo
,
which
desire
of
fruition
doth
make
long
,
that
that
hope
maketh
the
heart
sick
,
we
must
not
understand
this
sicknesse
as
a
disease
of
the
heart
:
for
when
the
Church
saith
,
Stay
me
with
flagons
,
and
comfort
me
with
apples
,
for
I
am
sick
of
love
.
Cant.
2.5
.
Let
no
man
think
that
this
sicknesse
was
any
disease
in
the
Church
;
we
may
say
of
it
as
our
Lord
did
of
Lazarus
his
sicknesse
,
This
siknesse
is
not
to
death
.
This
is
but
fervour
of
the
Spirit
,
and
earnestnesse
of
desire
,
as
Bern.
saith
;
it
is
taedium
quoddam
impaetientis
desideris
;
he
means
and
holy
impatience
,
quo
necesse
est
affici
mentem
amatoris
absente
eo
quod
amat
,
dum
totus
in
expectatione
quantamlibet
festinationem
reputat
tarditatem
.
This
is
an
wholesome
sicknesse
;
it
is
the
disease
of
the
whole
creation
,
and
of
all
the
Elect
;
For
we
know
that
the
whole
creation
groaneth
and
traveleth
in
pain
together
untill
now
.
Rom.
8.22
.
And
not
only
they
,
Vers.
23.
but
our selves
also
,
which
have
the
first
fruits
of
the
Spirit
;
even
we
our selves
groan
within
our selves
waiting
for
the
adoption
,
to
wit
the
redemption
of
our
body
.
This
vers.
19.
is
called
the
earnest
expectation
of
the
creature
,
waiting
for
the
manifestation
of
the
sons
of
God
:
This
is
not
weaknesse
of
the
flesh
in
the
Elect
,
but
fervour
and
strength
of
the
Spirit
.
So
David
longed
as
he
professeth
.
My
soul
longeth
,
Ps.
l
84.2
.
yea
even
fainteth
for
the
courts
of
the
Lord
,
my
heart
and
my
flesh
cryeth
out
for
the
living
God
.
And
this
desire
goeth
with
us
to
heaven
;
for
even
there
the
souls
must
wait
,
and
they
are
full
of
this
holy
desire
;
which
proves
that
their
happinesse
is
not
consummate
till
the
resurrection
.
For
the
soules
under
the
Altar
cry
with
a
loud
voice
,
saying
,
How
long
O
Lord
,
holy
and
true
,
dost
thou
not
judge
and
averge
our
bloud
on
them
that
dwell
on
the
earth
?
Rev.
6.10
.
This
desire
is
Cos●orationis
,
the
whetstone
of
prayer
;
for
the
more
our
hearts
are
established
in
the
assurance
of
the
truth
of
Gods
promises
,
the
more
is
the
fire
of
this
desire
kindled
and
enflamed
in
us
,
and
then
it
breaketh
forth
into
prayer
,
and
the
prayers
that
are
fired
at
the
Altar
of
zeal
,
asend
the
next
way
to
the
throne
of
grace
.
Christ
himself
kindled
this
heat
in
us
when
he
taught
us
to
pray
to
our
father
,
fiat
voluntas
tua
,
thy
Will
be
done
:
for
we
may
tarry
the
leasure
of
the
fiat
in
faith
,
and
yet
desire
it
with
fervency
;
for
in
nothing
do
we
more
declare
our
concurrence
with
the
will
of
God
,
then
in
our
earnestnesse
in
prayer
to
him
to
fulfill
his
Will.
For
Application
of
this
point
,
let
us
look
back
to
the
Vision
;
it
is
double
.
For
God
revealeth
,
-
1.
The
purpose
of
his
fierce
wrath
against
the
enemies
of
his
Church
,
whom
he
threatneth
to
consume
.
-
2.
His
promise
of
mercy
to
his
Church
,
that
he
will
restore
it
to
the
joy
of
his
countenance
,
and
give
it
rest
from
all
her
enemies
.
This
promise
of
God
holdeth
to
the
worlds
end
;
even
the
whole
Vision
is
for
appointed
times
.
Therefore
the
distresses
of
the
Church
must
ever
be
comforted
with
those
comforts
;
for
these
the
Apostle
doth
call
The
comforts
wherewith
we
are
comforted
of
God
.
All
other
comforts
spend
themselves
into
breath
,
and
vanish
and
leave
the
heart
oppressed
as
it
was
;
the
Vision
of
Gods
revealed
comfort
establisheth
the
heart
,
for
this
telleth
us
where
we
may
have
rest
for
our
souls
;
namely
in
the
decree
and
promise
of
God
.
And
needfull
is
this
comfort
now
;
for
though
our
Church
by
the
good
favour
of
God
do
enjoy
the
liberty
of
the
Word
in
peace
,
under
the
gracious
government
of
our
King
,
whom
God
hath
annoynted
defender
of
the
Faith
:
The
Protestant
and
reformed
Churches
in
other
parts
of
the
world
do
at
this
present
smart
for
it
;
long
have
they
lived
under
the
rod
of
the
Spanish
inquisition
;
long
subject
to
the
sugillations
of
the
Jesuits
their
mortall
enemies
.
But
now
the
sword
of
massacre
is
drawn
against
them
;
before
there
were
some
attempts
made
upon
the
persons
of
some
few
of
the
Religion
,
or
some
encroachment
made
upon
their
goods
.
They
thought
it
gain
to
lose
all
for
Christ
,
so
that
they
might
win
him
,
and
be
found
in
him
;
but
now
the
poor
distressed
Church
heareth
the
voyce
of
the
daughter
of
Babel
crying
out
against
her
,
Nudate
,
Nudate
.
First
discerning
them
,
and
then
,
but
who
can
tell
what
then
?
the
true
Church
lying
at
the
mercy
of
Rome
shall
find
her
mercies
cruel
.
We
cannot
but
take
notice
of
it
,
that
the
Church
of
Rome
is
both
a
strong
and
a
bloody
enemy
;
she
is
not
yet
stupannated
,
nor
past
teeming
;
she
aboundeth
in
continuall
sucerescence
of
new
seed
.
Cardinal
Bellarm.
under
the
name
of
Tertus
doth
wonder
why
our
King
should
fear
the
cruell
dominion
of
the
Pope
,
under
whom
all
his
Tributaries
do
so
well
.
And
the
humble
Supplicants
to
his
Majesty
for
the
liberty
of
conscience
as
they
call
it
,
and
for
Toleration
of
the
Romish
Religion
have
urged
the
peaceable
state
of
our
neighbours
in
France
,
where
the
Papist
and
Protestant
do
both
exercise
their
Religion
in
Peace
.
We
now
see
they
feele
and
smart
for
it
,
that
there
can
be
no
peace
with
Jezebel
of
Rome
,
2
Reg.
9.22
.
so
long
as
her
whoredomes
and
her
witchcrafts
are
so
many
.
She
lieth
lurking
in
the
secret
places
,
to
murther
the
innocent
;
her
patience
is
limited
with
no
other
bounds
,
but
Donec
adsint
vires
,
till
they
have
strength
.
Nuni
proximus
ardet
Vcalegon
,
They
have
declared
themselves
here
what
they
would
have
done
;
Our
comfort
is
in
this
Vision
,
and
we
must
tarry
and
wait
the
Lords
leasure
.
Haman
the
Jesuit
hath
got
a
decree
against
the
Reformed
Church
in
France
to
root
it
out
,
and
the
sword
is
now
drawn
against
them
:
the
Protestants
in
Bohemia
have
felt
the
edge
of
the
Romish
sword
,
she
that
cals
her selfe
mother
of
the
Christians
,
ostendit
ubera
,
verbera
producit
;
she
pretendeth
love
.
Savus
amor
docuit
natorum
sanguine
matrem
commaculare
manus
.
And
the
Church
makes
pitiful
moan
,
saying
,
Shall
they
therefore
empty
their
not
,
and
not
spare
continually
to
stay
the
nations
?
Hab.
1.17
But
we
know
that
God
is
good
to
Israel
,
to
such
as
be
true
of
heart
:
God
hath
a
sword
too
,
and
he
is
whetting
of
it
;
he
hath
a
quiver
,
and
it
is
full
of
arrows
;
he
is
bending
of
his
bowe
,
and
preparing
his
instruments
of
death
,
and
he
hath
a
right
hand
,
and
that
shall
find
out
all
his
enemies
.
How
shall
we
wear
out
the
weary
houres
of
time
,
till
God
come
and
have
mercy
upon
Sion
?
we
have
many
ways
to
deceive
the
time
.
1.
The
idle
think
the
time
long
;
whilst
we
have
therefore
time
let
us
do
good
,
we
have
work
enough
to
work
out
our
salvation
with
feare
and
trembling
,
to
make
our
Calling
and
Election
sure
,
ro
seek
the
Lord
whilst
he
may
be
found
,
to
wash
us
and
make
us
clean
,
to
put
away
the
evil
of
our
works
,
to
cease
to
do
evil
,
to
learn
to
do
well
:
to
get
and
keep
faith
and
a
good
conscience
,
to
walk
with
our
God
.
They
that
well
consider
what
they
have
to
do
,
borrow
time
from
their
natural
rest
,
from
their
meats
,
from
their
recreations
,
to
bestow
it
on
the
service
of
God
.
There
be
that
overcharge
themselves
with
the
businesses
of
the
world
,
with
the
care
of
gathering
riches
,
with
ambitious
thoughts
of
rising
higher
,
with
wanton
desires
of
the
flesh
,
with
sensual
surfeits
in
gluttony
and
drunkennesse
,
and
the
day
is
not
long
enough
for
these
children
of
this
world
,
to
whom
I
say
with
the
shepheard
,
Quin
tu
aliquid
saltem
potius
quorum
indiget
usus
.
Virg
Alexis
.
Are
these
the
things
you
look
upon
?
non
relinquetur
lapis
super
lapidem
,
There
shal
not
be
left
a
stone
upon
a
stone
Walk
circumspectly
,
not
as
fools
but
as
wise
,
redeeming
the
time
because
the
days
are
evill
.
Remember
your
Creation
to
good
works
that
you
should
walk
in
them
,
and
whilst
you
have
the
light
walk
in
the
light
,
Ambulate
in
luce
,
Ambulate
digni
luce
.
2.
To
sweeten
the
delay
of
the
vision
,
and
to
shorten
the
time
of
our
expectation
,
let
us
heare
our
Saviour
saying
Search
the
Scriptures
.
There
-
1.
We
shall
find
the
promises
of
God
made
to
his
Church
in
all
ages
thereof
,
beginning
in
Paradise
at
semen
mulieris
the
seed
of
the
woman
,
and
so
continuing
to
the
fall
of
the
great
strumpet
,
the
ruine
of
Babylon
in
the
Revelation
;
wherein
we
shall
find
God
to
be
yesterday
,
and
to
day
,
and
the
same
for
ever
.
-
2.
We
shall
read
the
examples
of
Gods
mercy
to
his
Church
,
and
judgement
of
the
enemies
there
of
all
the
Bible
through
.
It
is
a
work
for
the
Sabbath
as
appeareth
in
the
proper
Psalm
for
the
day
,
To
praise
God
for
this
,
Psal
92.
to
sing
unto
the
name
of
the
most
high
.
The
Church
professeth
it●●●
〈…〉
Thou
Lord
hast
made
me
glad
through
thy
work
,
Vers.
4.
I
will
triumph
in
the
works
of
thy
hands
.
The
works
of
God
are
these
.
When
the
wicked
spring
as
grasse
,
and
when
all
the
workers
of
wickednesse
do
flourish
,
it
is
that
they
shall
be
destroyed
for
ever
.
For
lo
thine
enemies
O
Lord
,
for
do
thine
enemies
shall
perish
;
all
the
workers
of
iniquity
shall
be
scartered
.
But
my
horne
shall
be
exalted
like
the
horne
of
an
Vnicorn
;
I
shall
be
annointed
with
fresh
oyl
.
Mine
eye
shall
see
my
desire
upon
mine
enemies
,
mine
eares
shall
heare
my
desire
of
the
wicked
that
rise
up
against
me
.
The
righteous
shall
flourish
like
a
palme-tree
,
he
shall
grow
like
a
Cedar
in
Lebanon
.
Those
that
be
planted
in
the
house
of
the
Lord
,
shall
flourish
in
the
Courts
of
our
God
.
They
shall
bring
forth
more
fruit
in
their
age
,
they
shall
be
fat
and
flourishing
.
The
use
of
all
,
To
shew
that
the
Lord
is
upright
;
he
is
my
rock
,
and
there
is
no
unrighteousuesse
in
him
.
These
be
meditations
of
a
Sabbath
of
rest
,
and
the
word
of
God
giveth
full
examples
of
this
truth
,
and
daily
experience
in
our
own
times
offereth
it
.
3.
The
Scripture
doth
put
into
our
mouths
Psalms
and
Hymns
,
and
spiritual
Songs
,
teaching
us
to
sing
and
to
make
melody
to
God
in
our
hearts
.
Excellent
to
this
purpose
are
the
Psalms
of
the
Bible
,
and
if
we
sing
merrily
to
the
God
of
our
salvation
,
this
will
passe
away
the
time
of
our
waiting
for
the
promise
of
God
cheerfully
;
we
shall
not
think
it
long
.
For
this
did
David
desire
to
live
.
Oh
let
me
live
,
and
I
wil
praise
thy
name
.
4.
The
Scripture
is
full
of
heavenly
consolations
to
establish
the
heart
;
that
it
shall
not
sinke
under
the
burthen
of
this
expectation
,
for
in
the
Scriptures
,
the
Spirit
of
God
speaketh
,
Let
him
that
hath
ears
to
hear
,
hear
what
the
Spirit
speaks
to
the
Churches
:
this
Spirit
Christ
hath
left
in
his
Church
to
be
the
comforter
of
his
Church
,
to
abide
with
it
for
ever
:
we
have
the
earnest
of
this
Spirit
to
bind
the
bargain
of
eternal
salvation
.
We
have
the
first
fruits
of
this
Spirit
.
We
have
the
testimony
of
this
Spirit
witnessing
with
our
Spirits
,
that
we
are
the
Sons
of
God
,
and
if
Sons
,
then
Heyrs
,
and
Co
heyrs
with
Christ
.
3.
To
spend
the
time
of
our
waiting
here
for
the
promise
of
God
,
we
have
the
holy
exercise
of
Prayer
;
this
doth
bring
us
to
a
familiar
conference
with
God
,
and
as
in
hearing
and
reading
of
holy
Scripture
,
we
say
,
Audiam
quid
loquatur
Deus
;
So
in
Prayer
God
saith
,
He
shall
call
upon
me
and
I
will
heare
him
,
I
will
be
with
him
.
In
Prayer
we
may
challenge
God
of
his
promise
,
as
the
Psalmist
,
Do
well
O
Lord
unto
thy
servant
according
to
thy
Word
.
Remember
thy
Word
unto
thy
servant
,
Ps.
119.49
.
upon
which
thou
hast
caused
me
to
hope
.
Faith
and
feeling
are
not
always
joyned
together
;
therefore
in
the
want
and
expectation
of
Gods
promises
we
pray
,
building
upon
the
Word
of
God
,
because
we
know
,
Vers.
89.
For
ever
O
Lord
thy
Word
is
setled
in
heaven
.
Saint
Augustine
saith
of
Prayer
,
it
is
oranti
subsidium
,
and
help
to
him
that
prayeth
;
deo
sacrificium
,
a
sacrifice
to
God
;
daemonibus
flagellum
,
a
scourge
to
the
devils
.
-
1.
It
helpeth
us
,
for
it
setteth
us
in
the
face
of
God
,
and
bringeth
us
into
his
conference
;
and
the
time
can
never
seem
long
to
us
,
that
is
spent
in
that
company
.
-
2.
It
is
a
sacrifice
to
God
;
for
it
is
the
performance
of
a
duty
by
him
commanded
.
-
3.
It
is
a
scourge
to
the
devils
,
and
to
all
his
agents
;
for
when
we
pray
against
the
evil
,
our
God
heareth
us
and
delivereth
us
from
evil
.
Vers.
4.
Behold
his
soule
which
is
lifted
up
is
not
upright
in
him
:
But
the
just
shall
live
by
his
faith
.
GOd
having
directed
the
Prophet
concerning
the
Vision
in
the
two
former
verses
,
1.
For
the
Publication
,
and
then
for
the
expectation
thereof
;
He
cometh
now
to
the
Vision
it selfe
,
which
containeth
A
Declaration
of
his
holy
Will
in
his
general
Administration
of
Justice
,
and
so
doth
not
only
serve
those
times
and
persons
present
,
but
may
be
extended
to
all
times
and
persons
so
long
as
the
world
endureth
.
And
Gods
shewing
hereof
maketh
it
a
Vision
to
his
Prophet
,
and
so
to
his
Church
,
and
so
it
begins
at
Behold
.
Now
the
answer
of
God
doth
first
prevent
an
objection
which
might
arise
out
of
Gods
former
words
;
for
when
he
saith
of
the
vision
,
that
the
time
is
appointed
for
it
,
and
though
it
tarry
,
the
Church
must
wait
:
as
implying
that
it
might
be
long
before
it
were
fullfilled
;
the
Prophet
might
enquire
;
but
what
shall
the
People
do
in
the
mean
time
?
how
shall
the
afflicted
hold
out
till
that
time
appointed
?
Therefore
in
the
rest
of
the
chapter
,
-
1.
He
cleareth
that
objection
,
vers.
4.
-
2.
He
revealeth
the
Proceedings
of
his
Justice
,
against
sundry
sins
in
all
the
rest
of
the
chapter
.
For
the
first
let
us
examine
the
words
.
Behold
.
Here
he
openeth
the
eyes
and
cleareth
the
sight
of
the
Prophet
,
and
of
the
Church
to
see
the
Vision
,
requiring
us
to
take
the
matter
into
serious
consideration
,
as
the
Apostle
saith
,
Consider
what
I
say
.
Let
him
that
hath
ears
to
heare
,
hear
what
the
Spirit
speaketh
unto
the
Churches
;
so
is
this
word
often
used
in
Scripture
to
move
attention
.
His
soule
which
is
listed
up
in
him
is
not
upright
.
Interpreters
do
two
ways
understand
these
words
,
either
thus
,
He
that
is
not
upright
,
his
soul
is
lifted
up
;
or
by
Conversion
.
He
that
is
lifted
up
is
not
upright
.
This
last
we
follow
,
and
this
I
take
to
be
Gods
meaning
.
It
is
true
in
the
first
sense
that
the
ungodly
man
seeketh
trust
elsewhere
then
in
God
,
and
doth
strengthen
himselfe
in
the
malice
or
pride
of
his
heart
.
But
God
would
shew
here
that
whosoever
is
thus
big-swoln
in
the
pride
of
his
heart
,
hath
not
rectam
animam
,
some
read
quietam
or
tranquillam
animam
,
a
right
or
a
quiet
soule
.
It
agreeth
well
with
the
Prophets
complaint
of
the
insolenty
of
the
Chaldaeans
,
that
they
being
now
lifted
up
with
the
glory
of
their
many
victories
,
their
souls
are
not
upright
;
wherein
he
declareth
them
horrible
offenders
,
and
therefore
obnoxious
to
his
high
displeasure
.
Mr.
Calv.
doth
understand
this
place
thus
,
that
God
declareth
his
just
judgment
against
the
Chaldaeans
,
that
because
they
have
trusted
in
themselves
,
they
shall
have
no
peace
in
their
souls
,
but
some
new
suspicions
shall
still
arise
to
disquiet
them
,
or
new
hopes
to
put
them
on
upon
fresh
adventures
,
or
some
new
fears
to
discrefiate
them
,
so
that
they
shall
never
rest
in
their
souls
.
Arias
Montanus
and
Ribera
a
Jesuit
do
both
follow
a
corrupt
Translation
.
Ecce
qui
incredulus
est
non
erit
recta
anima
ejus
.
Whereas
he
speaketh
not
of
unbelief
,
but
of
pride
of
heart
which
yet
doth
include
infidelity
,
because
such
do
translate
the
trust
that
they
ought
to
place
in
God
alone
unto
themselves
,
and
their
owne
means
of
accomplishing
their
intendments
:
but
our
reading
doth
much
better
agree
with
our
copy
.
It
followeth
in
the
second
part
of
the
Antithesis
,
But
the
just
shall
live
by
his
faith
.
And
here
let
me
first
tell
you
that
this
sentence
is
cited
in
the
New
Testament
often
.
1.
Rom.
2.17
.
As
it
is
written
,
the
just
shall
live
by
faith
.
2.
Galat.
3.11
.
But
that
no
man
is
justified
by
the
law
in
the
sight
of
God
,
it
is
evident
;
for
the
just
shall
live
by
faith
.
3.
Heb.
10.37
.
For
yet
a
little
while
,
and
he
yet
shall
come
,
will
come
and
will
not
tarry
.
38.
Now
the
just
shall
live
by
faith
,
and
if
any
man
shall
draw
back
,
my
soule
shall
have
no
pleasure
in
him
.
In
all
these
foure
places
the
words
have
one
and
the
same
sense
.
The
just
man
,
that
is
,
he
who
is
justified
by
a
saving
faith
,
shall
be
supported
by
that
faith
;
so
as
whatsoever
either
outward
or
inward
calamities
shall
assault
him
,
his
faith
shall
carry
him
through
all
:
because
putting
his
trust
only
in
God
,
in
the
confidence
of
the
Mediation
of
Jesus
Christ
,
he
shal
have
peace
of
conscience
,
and
shall
take
all
that
befals
him
in
good
part
.
So
then
,
1.
By
the
just
,
we
do
understand
not
any
legal
righteousnesse
,
such
as
standeth
in
the
performance
of
obedience
to
the
whole
law
;
which
no
man
but
Christ
,
God
and
man
could
perform
:
but
an
Evangelical
righteousnesse
,
which
doth
consist
in
a
godly
zeal
,
and
holy
endeavour
of
obedience
to
the
law
,
according
to
the
measure
of
that
grace
which
God
hath
given
to
men
,
and
whereunto
is
joyned
both
repentance
of
all
sins
,
and
an
holy
sorrow
that
we
do
come
so
short
of
that
full
obedience
,
which
in
duty
we
do
owe
to
God
.
And
where
he
saith
vivet
he
shall
live
,
he
doth
mean
both
a
natural
,
a
spiritual
and
an
eternal
life
.
1.
A
natural
life
;
for
faith
doth
make
that
to
be
a
life
which
else
were
a
death
;
for
the
wicked
are
dead
in
trespasses
and
sins
;
so
Christ
saith
,
let
the
dead
bury
their
dead
,
and
the
wanton
widdows
are
said
to
be
dead
even
whilest
they
live
.
But
by
faith
our
natural
life
hath
life
put
into
it
,
as
the
Apostle
saith
,
And
the
life
which
I
now
live
in
the
flesh
,
Gal.
2.20
.
I
live
by
the
faith
of
the
Son
of
God
,
who
loved
me
and
gave
himself
for
me
.
And
surely
this
comfort
must
be
applied
in
my
text
,
so
,
though
not
so
only
,
to
cheer
the
natural
life
of
the
distressed
Jews
,
against
the
many
oppressions
of
the
Chaldaeans
,
that
their
faith
in
the
promise
of
God
must
be
their
life
,
as
David
saith
,
I
had
verily
fainted
,
but
that
I
believed
to
see
the
goodnesse
of
God
in
the
land
of
the
living
.
There
faith
preserved
the
natural
life
of
David
.
2.
This
includeth
also
a
spiritual
life
,
which
is
the
conjunction
of
our
soule
with
God
by
Jesus
Christ
;
for
what
doth
quicken
us
but
our
faith
?
for
by
faith
Christ
dwelleth
in
us
,
and
by
faith
we
are
rooted
and
grounded
in
him
.
Eph.
3.17
Col.
2
,
7.
3.
This
includeth
an
eternal
life
:
for
how
do
we
come
to
be
where
Christ
is
,
but
by
faith
?
Christ
first
testifieth
of
the
faith
of
his
Church
,
then
he
prayeth
:
Father
,
I
will
that
they
which
thou
hast
given
me
,
may
be
with
me
,
that
they
may
behold
the
glory
that
I
had
with
thee
,
&c.
They
that
overcome
this
world
do
overcome
it
by
faith
,
and
such
as
have
this
faith
do
grow
boysterous
and
violent
,
They
take
the
Kingdome
of
God
perforce
.
And
this
perchance
gave
occasion
to
the
various
lection
,
some
reading
in
the
present
vivit
doth
live
,
some
in
the
future
vivet
,
shall
live
;
some
understanding
the
natural
and
spiritual
only
,
others
only
the
eternal
life
.
But
I
understand
the
promise
extended
as
the
Apostle
saith
,
to
both
;
for
godlinesse
hath
the
promises
of
this
life
,
and
that
which
is
to
come
.
This
sheweth
what
is
meant
here
by
faith
,
not
the
historical
faith
,
by
which
we
understand
what
the
Will
of
God
is
.
Not
a
temporary
faith
,
which
trusteth
in
God
for
a
time
,
and
after
falleth
off
from
him
.
Not
the
faith
of
miracles
which
even
some
wicked
Persons
whom
Christ
will
not
know
at
the
day
of
judgement
had
.
Not
the
faith
of
hypocrites
which
seemeth
and
is
not
;
but
a
justifying
and
saving
faith
.
For
we
must
live
by
the
same
faith
here
by
which
we
must
be
saved
hereafter
.
And
this
faith
is
called
the
ground
of
things
hoped
for
.
Cicero
defineth
the
Latine
word
fides
of
fiat
;
for
it
implieth
performance
.
Saint
Augustine
of
the
word
fides
saith
,
Duae
syllabae
sonant
:
Fides
,
prima
à
facto
,
secunda
à
dicto
,
which
may
have
a
double
construction
.
-
1.
With
reference
to
God
:
for
his
dictum
doth
assure
factum
;
and
that
is
our
fides
.
-
2.
With
reference
to
us
;
for
as
Augustine
saith
,
fac
quod
dicis
&
credis
,
do
what
thou
sayst
and
thou
beleevest
.
I
will
not
conceal
from
you
the
dissection
of
this
word
Fides
,
as
a
witty
Ancient
hath
anatomized
it
into
five
several
letters
,
by
which
he
collecteth
the
ingredients
which
must
meet
in
a
saving
faith
.
1.
F
implyeth
facere
,
to
do
,
as
the
Apostle
saith
,
Rom.
2.
Not
the
hearers
,
but
the
doers
of
the
law
shall
be
justified
And
Christ
saith
,
Not
every
one
that
saith
unto
me
Lord
,
Lord
,
Mat.
7.
shall
enter
into
the
Kingdome
of
heaven
,
but
he
that
doth
the
Will
of
my
father
which
it
in
heaven
.
For
a
man
must
not
be
of
the
number
of
them
who
confesse
God
with
their
mouths
and
deny
him
in
their
works
.
2.
I
,
this
importeth
Integritatem
,
Integrity
,
which
doth
expresse
it selfe
in
believing
all
the
Articles
of
Christian
faith
,
for
that
faith
which
is
not
entire
doth
not
hold
fast
,
and
there
is
no
trusting
to
it
.
3.
D
,
that
implyeth
Dilectionem
,
love
;
Gal.
5.
for
our
faith
must
work
through
love
;
And
Saint
Bernard
saith
,
Mors
fidei
est
separatio
charitatis
,
faith
without
love
is
dead
.
And
again
he
saith
,
ut
vivat
fides
tua
,
fidem
tuam
dilectio
animet
.
And
in
the
schoole
,
that
faith
which
is
not
joyned
with
love
,
is
called
fides
informis
,
an
unformed
faith
.
It
is
St.
Augustines
,
saying
.
Cum
dilectione
fides
est
Christiani
,
sine
dilectione
fides
est
daemonis
.
For
we
find
that
the
devils
confest
Christ
.
Confitebantur
(
saith
Saint
Augustine
)
Daemones
Christum
credendo
,
non
diligendo
;
fidem
habebant
,
charitatem
non
habebant
.
4.
E
,
implyeth
Expressè
,
expressedly
;
for
it
is
not
sufficient
to
retain
faith
in
the
heart
,
but
we
must
also
strive
to
expresse
it
two
wayes
.
-
1.
In
the
fruits
of
faith
,
good
life
.
-
2.
In
the
outward
profession
,
as
the
Apostle
doth
joyne
them
together
,
With
the
heart
man
beleeveth
unto
righteousnesse
,
and
with
the
tongue
he
confesseth
to
salvation
:
Rom.
10.
Against
those
Nicodemites
which
come
to
Christ
by
night
,
and
all
those
who
think
it
enough
to
reserve
the
heart
for
God
,
though
their
outward
deportment
be
fashioned
to
the
time
and
place
and
persons
,
where
,
when
,
and
with
whom
they
do
live
.
5.
S.
which
standeth
for
Semper
,
alwayes
,
which
doth
express
perseverance
;
for
it
is
no
true
faith
if
it
do
not
hold
out
to
the
end
.
Let
us
now
put
all
together
;
a
true
faith
must
be
entire
,
working
alwayes
by
love
,
so
that
men
may
see
our
good
works
,
and
glorifie
God
which
is
in
heaven
.
In
a
word
,
the
faith
here
mentioned
is
an
holy
apprehension
,
and
a
bold
application
of
the
favour
of
God
to
his
Church
,
in
the
mediation
and
merits
of
Jesus
Christ
,
by
whom
we
do
beleeve
that
God
is
in
Christ
reconciling
us
to
himself
,
and
the
just
man
doth
live
by
this
faith
.
De
verbis
hactenus
.
The
words
thus
cleared
,
we
come
now
to
the
division
of
this
text
.
It
containeth
an
Antithesis
,
wherein
two
contraries
are
set
in
opposition
one
against
the
other
.
-
1.
The
man
that
is
lifted
up
;
-
2.
The
just
man
.
1.
Of
the
first
he
saith
,
non
recta
est
anima
ejus
,
his
soule
is
not
upright
.
2.
Of
the
second
he
saith
,
ex
fide
vivet
,
he
shall
live
by
faith
.
In
the
first
I
note
two
things
.
-
1.
His
notation
,
Elevatus
,
lifted
up
.
-
2.
His
censure
,
Non
recta
est
anima
,
his
soule
is
not
upright
.
1.
His
notation
:
Elevatus
.
This
is
a
thing
that
God
loves
not
;
for
it
it
said
,
God
resisteth
the
proud
;
that
is
the
point
of
doctrine
in
this
place
.
God
taketh
offence
at
such
as
are
lifted
up
.
Doct.
It
was
the
fall
of
the
Angels
that
kept
not
their
first
estate
,
ero
similis
altissimo
.
It
was
the
fall
of
man
:
Behold
man
is
become
like
one
of
us
,
knowing
good
and
evill
.
Some
think
this
part
of
the
text
meant
of
Nebuchadnezzar
,
the
proud
King
,
whose
heart
was
so
big
swolne
with
his
great
victories
,
that
in
the
ruffe
of
self
opinion
he
ascribed
all
to
himself
,
and
therefore
was
turned
to
graze
,
as
in
the
story
of
Daniels
prophecie
we
read
.
Remember
the
fearful
quarrel
of
Christ
with
Capernaum
,
And
thou
Capernaum
,
which
art
exalted
to
heaven
,
Luk.
10.15
shalt
be
thrust
downe
to
hell
.
It
is
one
of
the
works
of
the
preaching
of
the
Gospel
,
I
may
call
it
one
of
the
miracles
of
the
power
of
our
ministry
.
Every
mountain
and
hill
shall
be
brought
low
.
Chrysost.
Elatos
&
superbos
nomine
montis
denunciat
,
Luk.
3.5
.
he
cals
the
proud
by
the
name
of
a
mountain
;
the
early
and
the
later
rain
that
falleth
on
them
doth
slip
off
and
fall
into
the
under
vallies
,
and
the
vallies
(
as
the
Psalmist
saith
)
do
abound
with
corne
.
The
power
of
the
Word
extendeth
to
the
humiliation
of
many
that
are
lifted
up
;
for
it
revealeth
unto
us
Christ
,
without
whom
we
can
do
nothing
,
without
whom
no
man
cometh
to
the
Father
.
And
this
leaves
us
nothing
to
lift
us
up
.
I
have
spoken
of
this
sin
out
of
the
former
chapter
,
where
the
Chaldeans
proud
of
their
victories
,
do
rejoyce
and
ascribe
the
glory
thereof
to
themselves
.
And
from
the
mouth
of
an
heathen
man
,
Artabanus
the
Uncle
of
King
Xerxes
I
take
it
,
Herodit
.
Polymnia
gaudet
Deus
eminentissima
quaeque
deprimere
,
his
reason
,
Quia
Deus
neminem
alium
quàm
seipsum
sinit
magnifice
de
se
sentire
.
Yea
sometimes
we
finde
when
God
doth
owe
a
man
a
shrewd
turn
,
he
will
lift
him
up
himself
that
he
may
throw
him
downe
;
as
David
complaineth
,
Thou
hast
lifted
me
up
and
cast
me
downe
.
But
the
lifting
up
here
understood
,
is
the
pride
of
heart
which
maketh
men
to
esteem
of
themselves
above
all
that
is
in
them
;
such
are
their
own
Parasites
;
and
the
Wiseman
saith
,
there
is
more
hope
of
a
foole
then
one
of
these
.
In
this
Argument
I
went
so
farre
in
the
former
chapter
,
as
to
teach
you
two
things
,
-
1.
To
decline
this
as
a
disease
.
-
2.
To
embrace
the
remedies
against
it
.
8.
Reasons
I
gave
against
it
to
perswade
declining
of
it
.
-
1.
It
trespasseth
primum
&
magnum
mandatum
legis
,
the
first
and
great
Commandment
of
the
Law
,
&c.
-
2.
Connumerat
nos
filiis
Sathanae
,
patri
fil
.
superb
.
-
3.
Exterminat
charitatem
,
voluntas
Dominium
exercet
,
-
4.
Subjicit
nos
opposicioni
divinae
,
Deus
resistit
superbis
.
-
5.
Tollit
à
nobis
talentum
dum
nostra
quaerimus
.
-
6.
Male
nos
decet
,
poore
and
proud
.
-
7.
Nullum
vitium
Sathanae
magis
placet
.
-
8.
Superbus
ingratus
,
and
so
omnia
dixeris
.
The
remedies
,
-
1.
Serious
consideration
of
our selves
.
-
2.
Studious
searching
in
the
word
of
God
.
-
3.
Putting
our selves
often
in
the
sight
of
God
.
-
4.
Frequent
casting
up
the
favours
of
God
to
us
.
-
5.
Earnest
and
devout
prayer
.
This
is
a
slie
and
cunning
insinuation
of
Satan
,
to
lift
us
up
in
our
own
opinion
;
there
is
a
tang
of
our
hereditary
corruption
that
runnes
in
the
same
channel
with
our
blood
;
we
are
all
apt
enough
to
value
our selves
above
the
lone
price
.
Few
of
the
mind
of
Agur
the
son
of
Jakeh
,
I
am
more
brutish
then
any
man
.
Few
of
the
mind
of
Saint
Paul
,
Of
whom
I
am
cheif
.
It
is
a
great
victory
that
a
man
hath
gotten
of
himself
,
if
he
be
once
able
to
keep
himself
under
;
for
whether
we
do
encrease
in
outward
goods
or
spiritual
graces
,
we
shall
have
much
ado
to
avoid
this
sin
.
2.
The
censure
,
Non
est
recta
anima
ejus
.
This
Physitian
doth
search
the
disease
to
the
bottome
,
he
finds
where
the
fault
is
;
the
soule
is
naught
,
the
inward
man
is
corrupt
.
And
if
the
light
that
is
in
us
be
darknesse
,
how
great
is
that
darknesse
?
It
is
the
searcher
of
hearts
and
reines
,
that
findeth
this
fault
;
who
but
he
can
examine
and
try
the
inward
man
?
We
see
what
bodie
,
what
complexion
,
what
stature
man
hath
;
we
may
see
what
honours
he
attaineth
in
the
world
,
how
he
encreaseth
goods
,
what
delights
a
man
useth
for
recreation
;
we
cannet
see
what
souls
men
have
,
rectas
an
obliquas
.
But
if
we
see
and
observe
men
proud
and
lifted
up
high
in
their
own
opinion
,
we
see
there
is
cause
of
fear
,
that
they
have
not
rectas
animas
,
right
souls
.
And
though
the
judgment
of
our
brethren
belong
not
to
us
,
yet
let
us
judge
our selves
by
this
;
for
if
we
do
finde
in
our selves
an
elevation
above
our
pitch
,
Doctr.
that
either
the
opinion
of
our
wisdome
and
strength
,
or
riches
,
or
honours
,
or
friends
do
swell
us
,
it
is
a
certain
Symptome
of
a
diseased
soul
.
1.
Because
this
lifting
up
doth
dislodge
God
from
the
soul
,
he
will
not
dwell
with
a
proud
man
,
he
hath
so
declared
himself
.
Reas.
1
For
thus
saith
the
high
and
lofty
one
that
inhabiteth
eternity
,
whose
name
is
holy
:
I
dwell
in
the
hight
and
holy
place
,
Isa.
57.15
.
with
him
also
that
is
of
a
contrite
and
humble
spirit
,
to
revive
the
spirit
of
the
humble
:
to
revive
the
spirit
of
the
contrite
ones
.
Now
as
Augustine
saith
,
Vita
corporis
anima
,
vita
animae
Deus
.
If
he
say
to
our
soul
,
I
have
no
delight
in
thee
,
we
may
complain
in
pace
mea
amaritudo
,
our
soul
is
sick
even
to
the
death
.
2.
Because
this
pride
of
life
which
lifteth
us
up
,
Reas.
2
is
not
able
to
keep
us
up
;
for
the
elevation
of
our
souls
is
like
the
violent
casting
up
of
an
heavy
body
into
the
aire
,
which
will
fall
down
againe
with
its
own
weight
;
Jam.
1.14
.
it
is
a
mans
own
lust
that
draweth
and
driveth
and
forceth
him
up
.
And
if
Satan
do
put
his
help
to
it
to
lift
us
up
,
he
will
be
the
first
that
will
put
hand
to
the
casting
of
us
down
again
.
When
he
had
lifted
up
Christ
to
the
pinnacle
of
the
Temple
,
the
next
temptation
was
,
Cast
thy self
down
.
3.
Because
this
pride
of
life
filleth
the
soul
so
full
of
it self
,
that
there
is
no
roome
for
the
spiritual
graces
of
God
to
dwell
there
;
Reas.
3
Christ
lodged
in
a
stable
,
quia
non
erat
locus
in
diversorio
.
4.
Because
as
the
eating
of
somethings
doth
put
the
mouth
out
of
taste
,
that
it
cannot
relish
wholesome
food
;
Reas.
4
so
the
pleasing
of
the
souls
palate
with
the
lushious
sweetnesse
of
temporal
vanities
,
doth
make
the
soul
out
of
taste
with
the
bread
of
life
,
that
wholesome
dyet
which
should
keep
our
souls
in
health
.
Let
us
make
profit
of
this
Doctrine
.
Vse
.
1.
Let
it
be
the
main
and
cheif
care
and
study
and
endevour
of
our
whole
life
to
get
and
keep
animam
rectam
,
an
upright
soule
.
To
keep
your
accompts
strait
,
to
keep
your
estate
upright
;
to
keep
your
body
in
health
by
a
regular
observation
thereof
,
to
keep
your
interest
in
the
love
of
your
freinds
:
all
those
be
lawful
cares
of
life
,
and
this
is
an
incumbent
duty
which
obligeth
and
engageth
all
men
:
but
let
not
these
cares
swallow
us
up
,
and
devour
our
whole
life
.
These
things
perish
in
the
very
using
of
them
.
The
soul
of
every
man
,
that
,
is
the
man
;
if
that
be
not
kept
upright
,
What
profit
will
it
be
to
a
man
to
winne
all
the
world
,
and
loose
the
soul
?
In
the
last
day
an
upright
soul
will
be
able
to
stand
it
out
before
the
judgment
seat
,
when
they
that
have
kept
all
things
upright
but
their
souls
,
shal
see
that
none
but
upright
souls
are
happy
.
2.
Let
us
therefore
not
stand
wishing
I
would
I
had
such
a
soul
,
Vse
.
2
as
Balaam
,
I
would
I
might
die
the
death
of
the
righteous
;
but
let
us
study
and
use
the
means
to
get
such
a
soul
.
These
are
1.
The
Word
;
for
in
that
the
Spirit
speaketh
;
there
is
a
sound
of
the
voyce
that
commeth
to
the
ear
,
that
is
not
enough
,
there
is
the
Spirit
speaking
to
the
soul
;
that
's
the
Sermon
,
the
Spirit
of
God
is
the
Preacher
,
the
souls
of
men
are
the
audience
.
So
the
Psalmist
,
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
in
his
Word
do
I
hope
.
2.
The
Sacrament
of
the
Lords
Supper
,
for
that
is
spirituall
meat
and
drink
,
the
Pabulum
animae
,
it
is
both
meat
and
medicine
,
worthily
received
;
it
is
Emanuel
,
God
with
us
.
I
may
say
to
you
my
brethren
,
as
Christ
said
to
the
woman
of
Samaria
:
Joh.
4.10
.
If
you
knew
the
gift
of
God
,
and
understood
what
grace
is
offered
you
in
the
word
and
Sacrament
,
and
how
beneficiall
they
are
,
how
nourishing
,
how
cordiall
to
the
inward
man
;
you
would
not
come
to
the
Word
when
your
leasure
served
,
but
you
would
put
by
all
businesses
,
and
make
them
attend
that
service
:
you
would
not
receive
the
Sacrament
once
a
year
,
if
so
much
;
but
your
Word
would
be
Desiderio
desideravi
comedere
hoc
pascha
.
I
only
say
with
Christ
,
If
you
know
these
things
,
happy
are
ye
if
ye
do
them
.
3.
Confession
to
God
is
another
good
means
;
keep
the
soul
upright
;
we
say
,
even
reckonings
make
long
friends
.
There
is
a
threefold
Confession
.
-
1.
Confessio
fraudis
;
quid
omisi
?
-
2.
Confessio
facti
;
quid
feci
?
-
3.
Confessio
laudis
:
quid
retribuam
?
Here
is
work
enough
to
take
up
the
whole
life
of
man
,
and
this
keeps
our
accompt
with
God
even
.
4.
I
must
never
leave
out
prayer
;
that
must
make
one
in
all
the
exercises
of
Christian
life
;
pray
continually
.
And
let
our
petition
be
that
God
would
give
us
wisdom
from
above
;
to
direct
us
in
the
ordering
of
our
souls
so
as
we
may
ever
keep
them
upright
:
for
it
is
not
in
man
to
order
his
ways
,
much
lesse
to
govern
his
own
soul
;
let
us
therefore
pray
to
him
who
chalengeth
interest
in
all
souls
,
who
is
called
The
Father
of
Spirits
;
and
who
saith
All
souls
are
mine
.
We
have
a
good
encouragement
from
Saint
James
;
If
any
of
you
want
wisdom
,
Jam.
1.5
.
let
him
aske
of
God
who
giveth
to
all
men
liberally
.
And
Christ
hath
promised
that
whatsoever
he
shal
ask
the
Father
in
his
Name
,
he
wil
do
it
.
5.
It
wil
help
to
keep
our
souls
in
integrity
,
to
have
regard
of
our
conversation
,
of
our
calling
,
of
our
recreations
,
of
our
time
,
of
our
means
.
-
1.
That
we
keep
good
company
,
which
may
not
corrupt
our
manners
,
either
consilio
or
exemplo
,
by
counsel
or
example
.
-
2.
That
we
live
in
a
lawful
calling
,
that
we
may
have
the
testimony
of
a
good
conscience
;
that
the
means
of
our
maintenance
are
honest
and
lawful
,
and
that
we
do
not
spend
the
wages
of
unrighteousnesse
,
that
defileth
the
soul
with
an
indelible
pollution
,
all
your
prayers
and
almes
wil
not
purge
you
.
-
3.
That
your
recreations
be
both
lawful
and
moderate
,
such
as
may
make
you
more
fit
for
the
service
of
God
,
not
such
as
may
make
you
suspend
the
time
wherein
God
should
be
served
,
not
such
as
may
provoke
you
to
impatience
,
or
to
blasphemy
,
and
abusing
the
name
of
God
.
-
4.
That
your
time
be
spent
by
weight
and
measure
,
as
those
that
are
to
be
accomptants
to
God
for
it
.
-
5.
That
our
means
that
we
enjoy
in
this
life
be
so
gained
,
and
managed
that
they
may
seem
as
faculties
of
well-doing
;
and
may
by
no
means
stoop
the
soul
to
any
departure
from
God
for
love
of
them
,
or
by
abuse
of
them
.
3.
Let
us
learn
humility
;
Vse
.
3
decline
pride
,
for
that
doth
corrupt
the
soul
;
to
such
God
giveth
grace
,
he
that
is
humillimus
,
should
be
humillimus
.
But
the
just
shall
live
by
his
faith
.
This
is
the
second
part
of
the
Antithesis
,
that
contains
in
it
the
whole
sum
of
the
Gospel
,
there
be
three
words
in
it
that
carrie
the
contents
thereof
.
-
1.
Righteousnesse
.
-
2.
Faith
.
-
3.
Life
.
Righteousnesse
and
Faith
are
the
way
of
life
:
they
are
two
special
pieces
of
that
spiritual
armour
which
the
Apostle
doth
advise
all
the
children
of
God
to
use
against
their
enemies
:
The
breast-plate
of
Righteousnesse
,
Eph.
6.14
.
and
the
Sheild
of
Faith
.
1.
Of
Righteousnesse
This
is
that
vertue
which
denominateth
a
man
just
and
righteous
,
and
it
is
a
vertue
which
doth
give
suum
cuique
;
to
God
in
the
obedience
of
the
first
table
of
the
law
;
to
man
in
the
obedience
of
the
second
table
.
This
is
given
-
1.
Legally
.
-
2.
Evangelically
.
For
the
first
which
is
Legal
righteousnesse
;
it
is
the
fulfilling
of
the
whole
Law
in
every
part
of
it
,
by
the
whole
man
in
body
and
soul
,
Ecles
.
7.31
the
whole
time
of
his
life
;
and
Adam
who
was
created
in
the
image
of
God
,
was
cloathed
with
this
righteousnesse
as
the
Apostle
saith
;
Eph.
4.24
.
created
in
the
image
of
God
,
and
in
righteousnesse
and
true
holynesse
.
And
this
righteousnesse
was
lost
by
Adams
fal
,
and
was
never
found
in
any
man
since
,
but
in
the
Man
Jesus
Christ
,
who
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
just
one
.
And
of
him
it
is
said
,
Act.
22.14
.
Isa.
59.17
.
that
He
put
on
Righteousnesse
as
a
breast-plate
.
And
this
Righteousnesse
the
Saints
in
glory
have
;
so
the
Apostle
calleth
them
,
The
spirits
of
just
men
made
perfect
.
But
on
earth
,
Heb.
12
23
Rom.
3.10
There
is
none
righteous
,
no
not
one
.
The
Church
of
Rome
doth
directly
contradict
the
Spirit
of
God
speaking
in
Scripture
concerning
this
righteousnesse
.
Sess.
6.
Can.
18.
For
the
counsel
of
Trent
hath
set
it
down
for
a
Canon
,
Siquis
dixerit
dei
praecepta
homini
justificato
,
&
sub
gratia
constituto
,
esse
ad
observandum
impossibilia
,
anathema
sit
.
Let
me
then
clear
the
Church
tenent
concerning
this
point
,
that
Legal
Righteousnesse
is
altogether
impossible
to
man
in
the
present
state
of
desertion
from
our
creation
.
Our
Argument
is
this
,
Whosoever
sinneth
breaketh
the
Law
of
God
;
but
every
one
that
liveth
sinneth
.
Ergo
every
one
that
liveth
breaketh
the
law
.
The
first
proposition
is
proved
by
the
definition
of
sinne
given
by
the
Apostle
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Joh.
3.4
.
But
every
man
that
liveth
sinneth
;
Saint
James
will
make
that
good
,
In
multis
offendimus
omnes
,
in
many
things
we
offend
all
.
The
conclusion
followeth
;
ergo
omnis
praevaricatur
legem
.
Andradius
answereth
with
a
distinction
to
the
minor
,
every
man
sinneth
;
sins
are
of
two
sorts
.
-
1.
Mortall
,
so
every
man
sinneth
not
;
for
he
that
is
borne
of
God
sinneth
not
,
nor
can
sin
.
-
2.
Veniall
,
so
every
man
sinneth
;
but
this
kind
of
sinning
saith
he
,
doth
not
break
the
law
of
God
,
because
they
deserve
not
the
wrath
of
God
and
condemnation
.
Lyndanus
.
Levicula
vitiola
lapsuum
quotidianorum
aspergines
&
naevuli
sunt
qui
per
se
non
maculant
&
contaminant
,
sed
quasi
pulvisculo
leviter
aspergunt
vitam
humanam
.
Yet
as
light
as
they
make
of
this
pollution
;
it
is
no
way
to
be
purged
but
by
the
blood
of
Christ
;
and
Christ
is
answerable
to
the
Father
and
to
the
justice
of
his
Law
,
even
for
the
least
of
these
.
Therefore
the
Prophet
saith
,
God
laid
upon
him
the
iniquity
of
us
all
,
and
all
our
sins
met
in
him
;
this
cannot
but
include
veniall
sins
,
for
the
elect
have
no
mortal
sins
.
Yet
our
tenet
is
,
that
all
,
even
the
least
obliquity
of
thought
,
primi
motus
ad
peccata
sunt
peccata
,
the
first
motions
to
sinne
are
sins
,
and
directly
against
the
tenth
Commandment
;
and
he
that
breaketh
the
least
of
the
ten
is
guilty
of
all
,
for
he
breaketh
the
Law
.
So
then
the
veniality
of
sin
is
not
in
the
nature
and
merit
of
sinne
,
Ps.
22.1.2
.
but
in
the
favour
of
God
by
Christ
,
he
suffering
and
satisfying
for
it
,
and
we
by
faith
applying
this
to
our selves
,
and
it
will
follow
;
for
in
its
own
nature
every
sin
is
mortal
,
deserving
death
:
and
the
just
are
not
said
to
be
blessed
because
they
have
no
sinne
,
but
because
their
iniquities
are
forgiven
,
and
their
sin
is
covered
;
and
because
God
imputeth
not
their
sinne
to
them
;
as
some
are
quit
by
Proclamation
,
because
no
evidence
is
given
in
against
them
.
2.
We
must
then
fly
to
Evangelical
righteousnesse
,
which
hath
two
parts
.
The
one
is
called
the
righteousnesse
of
faith
,
the
other
of
a
good
conscience
.
Rom.
10.6
.
Pray
for
us
;
for
we
trust
we
have
a
good
conscience
in
all
things
,
willing
to
live
honestly
.
Heb.
13.18
.
1.
The
righteousnesse
of
faith
.
This
is
Christs
righteousnesse
by
faith
received
of
us
,
by
grace
imputed
to
us
,
as
the
Apostle
saith
,
Christ
is
the
end
of
the
law
for
righteousnesse
to
every
one
that
beleeveth
.
Rom.
10.4
The
end
of
the
law
is
to
save
those
that
fulfill
it
;
this
by
reason
of
the
body
of
sinne
that
we
do
bear
about
us
,
none
of
us
can
perform
;
but
Christ
hath
fulfilled
the
law
for
us
,
and
his
obedience
is
by
the
favour
of
God
imputed
to
us
,
and
by
our
faith
applyed
,
and
we
justified
and
saved
thereby
.
For
what
the
law
exacted
of
us
,
is
accapted
for
us
,
as
if
we
in
our
owne
persons
had
done
it
,
because
we
believe
it
done
by
Christ
for
us
.
2.
The
righteousnesse
of
a
good
conscience
.
This
is
a
work
of
the
Holy
Ghost
in
us
,
by
which
we
do
approve
our selves
to
God
and
man
,
by
our
indeavour
to
do
that
which
the
law
commandeth
.
And
such
a
righteous
person
David
describeth
,
Surely
he
doth
no
iniquity
,
Ps.
119.3
.
but
walketh
in
the
way
of
God
.
If
any
man
object
,
Object
.
Then
is
he
no
transgressour
of
the
law
,
because
he
doth
none
iniquity
;
then
is
his
obedience
full
because
he
walketh
in
the
way
of
the
Lord
.
St.
Paul
doth
answer
for
himselfe
,
Sol.
and
therein
for
all
the
elect
of
God
,
and
sheweth
wherin
his
innocency
consisteth
,
and
saith
,
For
that
which
I
do
I
allow
not
;
for
what
I
would
do
that
I
do
not
;
Rom.
7.15
but
what
I
hate
,
that
do
I.
If
then
I
do
that
which
I
would
not
,
Vers.
16.
I
consent
unto
the
law
that
it
is
good
.
Now
then
it
is
no
more
I
that
do
it
,
but
sin
that
dwelleth
in
me
.
17.22
.
I
delight
in
the
law
of
God
in
the
inward
man
.
Here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
know
,
if
thou
be
an
elect
child
of
God
,
thou
consistest
of
a
double
man
so
long
as
thou
livest
here
on
earth
.
-
1.
There
is
in
thee
an
outward
man
,
that
is
,
the
unregenerate
part
of
thee
.
-
2.
There
is
an
inward
man
,
that
is
,
the
regenerate
part
.
For
we
must
know
and
confesse
,
that
we
are
not
capable
in
this
life
of
a
total
and
full
regeneration
,
which
is
an
utter
abolition
of
the
body
of
sin
.
There
is
Corpus
peccati
,
the
body
of
sin
:
there
is
lex
membrorum
a
law
of
the
members
,
there
is
Concupiscence
which
doth
carry
us
into
the
evil
which
we
know
in
our
understandings
to
be
against
the
law
of
God
,
and
our
conscience
trembleth
at
it
;
this
is
an
inward
man
,
which
in
Peter
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Pet.
3.4
.
So
that
the
inward
man
which
keepeth
the
law
,
is
the
understanding
and
conscience
;
and
the
outward
man
that
breaketh
the
law
,
is
the
will
and
the
appetite
,
and
the
instruments
thereof
in
the
act
of
sin
.
So
then
I
shall
now
describe
to
you
whom
the
Prophet
here
meaneth
by
the
just
man
,
even
him
who
in
his
understanding
apprehendeth
the
good
and
perfect
Will
of
God
,
and
maketh
conscience
of
obeying
it
according
to
the
measure
of
grace
given
to
him
;
for
this
is
an
Evangelical
righteousnesse
.
The
use
of
it
is
great
;
for
the
Prophet
saith
of
Christ
Jesus
,
that
he
put
on
righteousnesse
as
a
Brest-plate
.
He
that
came
to
loose
the
works
of
Satan
,
and
therefore
to
bid
him
battel
,
Is.
59.17
.
did
not
come
into
this
life
,
which
is
militia
super
terram
,
a
warfare
upon
earth
unarmed
;
he
is
the
General
of
Gods
forces
,
against
the
Kingdome
of
darknesse
,
against
the
Prince
that
ruleth
in
the
ayr
;
against
the
god
of
this
world
,
against
Principalities
and
Powers
,
and
no
sooner
was
he
baptized
and
began
to
appear
to
his
employment
,
but
the
spirit
led
him
into
the
field
to
a
duel
with
Satan
for
fourty
days
together
,
where
this
Brest-plate
of
proofe
was
a
sufficient
wall
about
his
vital
parts
,
and
did
preserve
him
against
Satans
fury
and
force
.
And
we
that
are
his
souldiers
,
who
must
ambulare
sicut
ille
,
walk
as
he
,
we
are
taught
by
the
Apostle
,
both
to
get
and
put
on
this
righteousnesse
as
a
Brest
plate
.
The
benefits
that
this
righteousnesse
doth
bring
with
it
,
are
many
.
1.
It
is
a
proofe
against
temptations
;
for
howsoever
our
affections
do
receive
some
titillations
from
the
outward
senses
to
affect
them
with
evil
,
1.
Benefit
.
our
understanding
like
Goshen
will
always
see
the
Sunne
,
although
the
rest
of
our
Aegypt
be
benighted
.
Howsoever
our
Will
may
be
corrupted
for
a
time
,
our
conscience
will
continue
zealous
of
good
works
.
In
our
minds
we
shall
serve
the
law
of
God
,
and
this
will
keep
our
heads
always
above
water
,
that
though
we
be
put
to
it
to
strive
and
labour
hard
for
life
in
the
deep
waters
,
both
of
temptations
and
afflictions
,
yet
through
many
dangers
and
painful
struglings
,
we
shall
at
length
recover
the
shore
.
The
distrest
conscience
troubled
with
the
terrour
of
sin
,
though
it
cannot
escape
Satans
sifting
,
and
buffeting
,
and
wounding
,
yet
can
it
not
fall
into
final
despair
,
because
this
righteousnesse
cannot
be
lost
.
2.
This
maketh
our
calling
and
election
sure
;
2.
Benefit
.
for
if
we
be
truly
regenerate
,
we
shall
be
saved
certainly
;
and
this
righteousnesse
is
a
full
assurance
of
our
regeneration
as
the
Apostle
saith
,
1.
Ioh.
2.29
Ye
know
that
every
one
which
doth
righteousnesse
is
born
of
him
.
So
that
righteousnesse
is
the
earnest
of
our
salvation
,
it
is
salus
in
semine
,
salvation
in
the
seed
here
;
it
is
salus
in
Messe
,
in
the
harvest
,
hereafter
;
for
St.
James
saith
,
The
fruit
of
righteousnesse
is
sown
in
peace
.
For
where
righteousnesse
is
once
rooted
,
Iam.
3.18
.
there
is
peace
and
assurance
both
of
grace
and
glory
.
3.
This
righteousnesse
doth
honour
God
in
this
world
;
for
when
men
live
in
the
conscience
of
their
ways
and
in
the
holy
fear
of
God
,
3.
Benefit
.
abstaining
from
evil
all
they
can
,
doing
all
the
good
they
can
,
rather
suffering
and
forgiving
then
doing
and
revenging
injuries
,
striving
to
bear
themselves
uprightly
before
God
and
men
,
our
Saviour
saith
,
Others
seeing
their
good
works
will
glorifie
their
father
that
is
in
heaven
.
4.
This
righteousnesse
is
the
only
witnesse
of
our
sincerity
in
the
love
and
service
of
our
God
;
for
let
no
unrighteous
man
say
he
loveth
God
or
serveth
God
;
the
proud
,
the
covetous
,
4.
Benefit
.
the
wanton
,
the
breaker
of
the
Sabbath
,
the
drunkard
,
let
them
come
to
Church
,
&
hear
and
receive
the
Sacrament
now
and
then
,
let
them
not
deceive
themselves
;
without
this
righteousnes
no
man
shall
please
God
.
Neither
shall
the
Church
esteem
such
as
members
of
the
body
of
Christ
;
for
we
are
taught
,
that
no
adulterers
,
fornicators
,
covetous
persons
,
&c.
shall
inherit
the
Kingdome
of
heaven
.
But
sanctifie
the
Lord
God
in
your
hearts
,
and
be
ready
always
to
give
an
answer
to
every
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
with
meeknesse
and
fear
.
1
Pet.
3.15
Having
a
good
conscience
,
that
whereas
they
speak
evill
of
you
as
of
evil
doers
,
Vers.
16.
they
may
be
ashamed
that
falsly
accuse
your
good
Conversation
in
Christ
.
Let
men
hunt
for
fame
and
reputation
in
the
way
of
honour
and
high
place
,
in
the
way
of
great
dependance
,
or
of
riches
:
if
they
be
ungodly
and
want
this
righteousnesse
,
they
want
the
falt
that
should
pickle
them
to
keep
;
the
just
shall
be
in
everlasting
remembrance
,
their
candle
doth
not
go
out
by
night
:
their
name
shall
be
like
to
precious
unguent
:
But
let
the
ungodly
do
what
they
can
,
the
name
of
the
wicked
shall
rot
.
5.
This
righteousnes
upon
a
death-bed
wil
comfort
,
5.
Benefit
.
when
neither
meat
nor
medicine
will
down
with
us
;
for
there
follows
after
righteousnesse
a
gracious
traine
,
a
comfortable
sequence
.
The
Kingdome
of
God
is
righteousnesse
and
Peace
,
Rom.
14.17
.
and
joy
in
the
Holy
Ghost
.
Mark
the
upright
man
,
and
observe
the
just
,
Ps
37.37
.
for
the
end
of
that
man
is
Peace
.
What
a
joy
of
heart
was
it
to
Hezekiah
?
he
did
not
say
,
I
have
reigned
a
King
over
thine
inheritance
so
many
years
:
I
have
gotten
so
much
riches
and
treasure
,
I
have
subdued
so
many
enemies
but
,
Remember
Lord
I
beseech
thee
now
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
Is.
38.3
.
&c.
Thus
having
learnt
what
this
righteousnesse
is
,
and
having
surveyed
the
benefits
that
attend
it
,
let
us
take
a
few
necessary
cautions
to
order
and
regulate
both
our
judgement
and
our
life
.
1.
Let
us
not
take
that
for
righteousnesse
which
is
no
such
matter
;
1
Caution
.
for
all
that
glistereth
is
not
gold
;
Satan
hath
good
skill
in
varnishing
,
and
guilding
,
and
painting
,
to
make
things
that
are
not
seem
as
though
they
were
.
I
do
not
think
but
the
Pharisees
thought
themselves
just
men
,
and
that
opinion
was
held
of
them
abroad
;
and
that
Christ
seemed
a
strange
Preacher
,
that
told
the
People
,
Except
your
righteousnesse
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
&c.
Acta
26.5
for
Saint
Paul
doth
call
their
sect
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
must
exceed
that
,
or
else
no
salvation
;
yet
if
that
righteousnesse
which
consisted
in
great
chastisement
of
the
flesh
,
in
great
austerity
of
life
,
in
so
many
real
acts
of
devotion
,
would
not
serve
:
Beloved
,
that
cheap
,
and
soft
,
and
tender
Religion
,
that
eats
and
drinks
of
the
best
,
and
wears
soft
garments
,
and
lies
easily
:
and
consisteth
only
in
hearing
much
,
and
knowing
something
,
and
talking
of
good
things
,
and
an
outward
formal
representation
of
goodnesse
,
will
never
passe
for
righteousnesse
before
God
.
This
doth
not
come
near
the
righteousnesse
of
the
Scribes
and
Pharisees
.
Their
Doctors
were
never
out
of
Moses
chair
,
they
were
faithful
and
painful
in
teaching
the
law
.
Alas
,
many
of
our
labourers
loyter
.
Their
auditors
were
frequent
and
attentive
;
when
they
knew
of
the
sitting
of
their
Rabbies
,
they
would
tell
one
another
,
and
call
one
another
to
it
,
as
Jerom
saith
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
wise
repeat
;
And
they
would
hasten
thither
.
They
compasse
sea
and
land
to
make
Proselytes
to
their
sect
;
We
by
our
evill
Conversation
lose
many
from
our
Congregations
.
It
is
the
complaint
of
them
of
the
separation
,
that
our
evill
life
is
one
great
cause
of
their
forsaking
of
us
;
and
though
that
do
not
excuse
them
,
yet
it
doth
accuse
us
,
and
we
cannot
plead
not
guilty
to
that
enditement
.
They
gave
God
a
quarter
of
their
life
in
prayer
.
Let
every
mans
own
conscience
speak
within
him
how
farre
he
out-goeth
them
in
this
.
They
read
,
they
studied
,
they
repeated
,
they
carried
about
them
alwayes
some
part
of
the
Law
,
and
were
expert
in
the
understanding
of
it
.
And
do
not
Pamphlets
of
newes
,
vaine
Poems
,
and
such
like
froth
of
human
brains
devour
much
of
the
time
the
holy
Bible
should
have
bestowed
upon
it
.
Beloved
,
the
righteousnesse
that
should
be
in
us
to
fill
us
with
true
love
of
God
and
our
neighbour
,
is
wanting
in
most
,
it
is
imperfect
in
the
best
,
in
too
many
it
is
but
seeming
.
In
Religion
zeale
is
gone
;
some
false
fires
there
are
yet
in
the
Church
,
that
boast
themselves
to
be
zeal
,
and
are
good
for
nothing
but
to
finde
faults
and
pick
quarrels
;
true
devotion
which
had
use
to
shew
it self
in
all
outward
holinesse
and
reverence
,
is
so
retired
,
that
many
are
more
homely
at
Church
in
presence
of
God
and
the
holy
congregation
,
then
they
dare
to
be
in
the
private
houses
of
many
that
are
here
present
.
Our
heads
are
grown
so
tender
,
that
even
boyes
must
be
covered
at
Church
;
In
prayer
our
knees
are
too
stiffe
to
bend
;
we
grow
drousie
in
hearing
;
the
very
face
of
Religion
hath
lost
the
complexion
that
it
had
,
when
knowledge
was
yet
but
coming
out
,
as
if
we
would
revive
that
Romish
fancy
,
that
ignorance
is
the
mother
of
devotion
.
In
civil
conversation
how
is
righteousnesse
turned
into
a
cry
?
the
words
once
past
,
of
our
forefathers
,
though
ignorant
,
were
faster
tyes
then
bonds
,
recognizances
,
statutes
,
oaths
now
are
:
It
was
once
the
imputation
of
one
Nation
,
as
Tully
chargeth
the
Greeks
,
Da
mihi
manuum
testimonium
;
It
was
once
Romes
shame
,
omnia
Romae
venalia
:
Templa
,
sacerdotes
altaria
.
It
was
once
the
Grecians
infamy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Titus
1.12
.
There
have
been
many
National
sins
which
one
Country
hath
upbraided
another
withal
.
But
how
is
it
that
since
the
light
of
the
Gospel
in
our
Land
,
we
have
made
prize
of
the
sins
of
all
Nations
,
and
made
them
free
Denisons
amongst
us
?
Schisme
in
the
Church
,
corruption
of
justice
,
bribes
,
gluttony
,
drunkennesse
,
contention
,
pride
,
outlandish
manners
,
oppression
,
that
Tyrus
and
Sidon
will
appeare
more
innocent
then
Chorazin
and
Bethsaida
:
and
Sodom
and
Gomorra
are
like
to
make
a
better
reckoning
in
the
day
of
audit
then
Capernaum
.
Therfore
try
your
wayes
,
and
make
your
paths
even
and
strait
,
before
he
come
qui
justitias
judicabit
.
If
your
righteousnesse
be
not
right
,
the
light
that
in
them
is
darknesse
,
and
then
quantae
tenebrae
?
how
great
is
that
darknesse
?
2.
When
you
have
examined
your
righteousnesse
,
Caution
.
2.
and
finde
it
to
be
a
sincere
reddition
of
due
to
God
and
man
,
take
heed
that
you
trust
not
in
it
.
When
Jacob
came
to
a
new
Covenant
with
Laban
for
wages
,
he
said
to
him
,
do
this
,
So
shall
my
righteousnesse
answer
for
me
in
time
to
come
,
Gen.
30.33
.
for
my
hire
before
thy
face
.
Our
upright
dealing
with
men
may
justifie
us
to
face
of
man
;
but
our
righteousnesse
in
the
court
of
heaven
is
a
poor
plea
;
let
no
man
reteine
it
for
an
Advocate
to
answer
there
for
him
,
it
will
be
speechlesse
in
that
presence
.
So
much
of
it
as
is
ours
is
foul
,
and
immerent
,
deserving
no
favour
at
the
hand
of
God
.
We
have
two
things
to
do
.
-
1.
A
debt
to
pay
to
God
.
-
2.
A
Kingdom
to
be
purchased
in
heaven
.
We
are
broken
for
the
debt
;
our
righteousnesse
cometh
nothing
near
the
clearing
of
the
debt
;
and
can
we
hope
of
doing
any
thing
toward
the
purchase
?
Nature
it self
cannot
wish
them
more
unhappy
then
they
are
,
that
trust
in
their
own
righteousnesse
;
for
the
reed
they
lean
upon
will
first
wound
them
,
and
then
break
under
them
.
3.
Yet
let
it
go
for
a
caution
too
,
Caution
.
3.
do
not
so
under
value
thy
righteousnesse
,
as
to
think
there
is
neither
need
nor
use
of
it
,
because
it
meriteth
nothing
at
the
hands
of
God
;
for
God
is
gracious
to
accept
from
us
that
which
deserveth
no
such
good
liking
from
him
.
Thus
he
accepted
the
humiliation
of
Ahab
,
and
he
rewarded
it
;
thus
he
accepted
the
repentance
of
Niniveh
:
and
the
thiefe
upon
the
crosse
that
confessed
Christ
,
and
shortly
after
died
,
received
a
promise
to
be
with
Christ
in
Paradise
.
Christ
speaketh
comfortably
;
Him
that
cometh
to
me
,
I
will
in
no
wise
cast
out
.
Joh
6.37
.
Righteousnesse
is
the
way
to
him
:
This
is
the
song
and
Jubilation
of
the
Church
,
We
have
a
strong
City
,
Isa.
26.
i.
Vers.
2.
salvation
will
God
appoint
for
wals
and
bulwarks
.
Open
ye
the
gates
that
the
righteous
nation
which
keepeth
the
truth
may
enter
in
.
For
God
keepeth
a
book
of
remembrance
,
Mal.
3.16
.
such
as
Malacy
saith
,
A
book
of
remembrance
was
written
before
him
,
for
them
that
feared
the
Lord
,
and
that
thought
upon
his
name
;
for
the
Lord
loveth
the
righteous
;
Ps.
58.11
.
and
verily
there
is
a
reward
for
the
righteous
.
Yea
beloved
,
I
dare
go
so
farre
,
and
I
am
sure
that
I
tread
on
ground
that
will
carry
me
through
,
it
is
not
faith
,
it
is
sin
,
it
is
presumption
to
trust
in
the
righteousnesse
of
Jesus
Christ
onely
,
without
a
care
and
conscience
,
and
practise
of
righteousnesse
in
our selves
.
For
Christ
redeemeth
us
,
not
to
idlenesse
,
but
to
work
out
our
salvation
,
we
are
delivered
from
the
hands
of
our
enemies
,
ut
serviamus
ei
;
that
we
might
serve
him
;
redemption
doth
not
destroy
,
but
renew
our
creation
;
and
we
were
created
to
good
works
,
and
we
are
called
to
holinesse
.
Let
no
man
think
that
Christ
needeth
the
help
of
our
righteousnesse
to
satisfie
his
Father
;
but
we
do
need
our
righteousnesse
to
declare
our
faith
in
Christ
,
and
to
make
application
of
the
righteousnesse
of
God
to
our selves
.
Though
the
full
strength
of
Scripture
be
bent
against
merit
of
righteousnesse
,
there
is
no
ground
there
for
idlenesse
to
stand
upon
;
we
must
not
cast
all
upon
Christ
,
and
make
him
who
came
to
redeeme
us
from
the
punishment
of
our
evil
works
,
a
redeemer
of
us
from
the
necessity
of
good
works
:
Our
very
union
with
him
is
enough
to
necessitate
operative
;
righteousnes
for
he
saith
,
My
Father
worketh
as
yet
,
&
ego
operor
,
and
I
work
;
and
it
is
his
word
,
thus
must
we
fulfil
all
righteousnes
.
Therefore
that
Christ
may
see
he
paid
the
debt
for
such
as
would
have
paid
it
if
they
could
,
and
did
their
best
to
pay
all
,
let
us
not
neglect
our
own
righteousnesse
in
our
quest
of
salvation
;
but
being
only
by
Jesus
Christ
delivered
from
the
hands
of
our
enemies
,
let
us
serve
him
in
righteousnesse
and
holynesse
before
him
all
the
days
of
our
life
.
Let
it
go
also
for
a
caution
;
4.
Caution
.
that
seeing
the
necessity
of
righteousnesse
,
we
do
look
well
to
the
integrity
thereof
,
as
the
Apostle
admonisheth
us
in
his
testimony
of
the
Corinthians
,
That
in
every
thing
ye
are
enriched
by
him
,
1
Cor.
1.5
,
7.
so
that
ye
come
behind
in
nogist
.
It
is
noted
of
the
Saints
of
God
in
glory
that
they
do
weare
long
white
robs
;
these
be
the
garments
of
righteousnesse
:
there
is
our
sicut
in
Coelo
,
we
must
not
wear
our
righteousnesse
like
a
short
garment
;
it
must
be
entire
,
covering
the
whole
body
to
the
foot
,
that
is
the
integrity
of
the
whole
man
.
For
,
whosoever
maketh
conscience
of
his
righteousnesse
in
some
things
,
and
not
in
all
,
is
but
a
hypocrite
:
that
man
makes
conscience
of
nothing
at
all
.
That
professor
that
for
his
profit
will
do
any
thing
contrary
to
the
revealed
Will
of
God
,
or
if
for
pleasure
,
or
for
revenge
he
will
go
out
of
the
way
of
Gods
Law
,
that
mans
righteousnesse
is
but
vain
.
For
St.
James
saith
,
Whosoever
shall
keep
the
whole
Law
,
and
yet
faileth
in
one
point
,
is
guilty
of
all
.
Jam.
2.10
.
Sinne
is
like
leaven
,
a
little
of
it
sowreth
the
whole
lump
of
righteousnesse
.
Knowing
the
necessity
of
this
righteousnesse
,
and
the
continual
use
of
it
,
5.
Caution
.
and
that
our
whole
life
is
a
perpetual
warfare
here
on
earth
,
we
must
know
that
this
righteousnesse
must
never
be
put
off
or
laid
aside
all
our
life
long
;
it
must
not
beworne
in
our
colours
ad
pompam
,
but
in
our
armour
ad
pugnam
,
to
the
fight
.
This
righteousnesse
is
not
for
shew
,
but
for
service
.
There
be
some
temptations
that
take
their
aime
at
us
,
and
come
forth
to
assault
us
;
there
be
others
that
are
shot
at
random
,
and
yet
may
hit
us
.
As
he
that
killed
Ahab
,
directed
not
his
aim
at
him
;
so
a
man
sometime
by
occasion
falleth
into
temptation
.
If
a
man
at
those
times
have
not
his
righteousnesse
to
seek
,
but
that
he
wear
it
as
a
brest-plate
,
it
may
preserve
him
.
Had
David
received
two
such
mortal
wounds
in
the
body
of
his
Religion
,
and
fear
of
God
,
if
he
had
kept
on
his
righteousnesse
?
Vrias
wife
was
not
more
naked
.
These
be
Sathans
advantages
,
for
keeping
watch
as
he
doth
;
no
sooner
are
we
disarmed
,
but
fulmina
mittit
.
But
as
Elibu
told
Job
,
If
there
be
a
messenger
with
him
,
an
interpreter
,
Job
33.23
.
one
among
a
thousand
to
shew
unto
man
his
uprightnesse
:
Then
he
is
gracious
unto
him
,
and
saith
,
Vers.
24.
Deliver
him
from
going
down
into
the
pit
,
I
have
found
a
ransome
.
That
is
then
the
use
of
our
Ministery
,
to
be
as
Noah
was
to
the
world
,
praecones
justitiae
,
Preachers
of
righteousnesse
,
to
shew
men
which
way
they
shall
walk
uprightly
;
he
that
is
sit
for
this
service
,
must
have
the
warrant
of
a
Minister
,
A
Messenger
:
and
he
must
have
the
learning
of
an
Interpreter
,
and
such
a
man
is
a
rate
man
,
one
of
a
thousand
;
and
his
lecture
is
,
Discite
justitiam
moniti
.
Lose
no
time
from
it
,
for
only
righteousnesse
hath
the
blessing
of
this
promise
:
justus
ex
fide
vivit
,
the
just
doth
live
by
his
faith
,
see
what
rate
you
will
set
upon
life
,
so
much
it
concerneth
you
to
be
righteous
.
2.
Faith
,
when
the
Apostle
doth
come
to
this
point
concerning
Faith
;
he
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Above
all
things
take
the
sheild
of
Faith
,
Eph.
6
19.
As
Solomon
saith
,
keep
thy
heart
above
all
keepings
:
for
indeed
there
is
no
Doctrine
so
necessary
to
salvation
as
the
Doctrine
of
Faith
.
You
remember
in
the
Acts
of
the
Apostles
,
when
St.
Paul
came
to
Ephesus
,
and
continued
there
three
moneths
,
Act.
19.8
.
both
disputing
and
perswading
the
things
that
concerne
the
Kingdom
of
God
,
but
after
many
oppositions
,
Vers.
10.
yet
he
abode
there
two
years
:
His
preaching
had
so
put
the
gods
of
the
Heathen
out
of
countenance
,
and
had
so
advanced
the
glory
of
the
true
God
;
that
Demetrius
a
silversmith
which
made
silver
shrines
for
Diana
,
called
the
workmen
of
his
trade
,
together
and
said
;
Sirs
;
Vers.
25.
ye
know
that
by
this
craft
we
have
our
wealth
;
and
So
that
our
craft
is
in
danger
to
be
set
at
naught
.
Vers.
27.
And
presently
upon
it
there
was
a
great
cry
,
Magna
.
Diana
,
great
is
Diana
.
Beloved
,
look
well
about
you
,
and
you
shall
see
that
by
faith
we
have
our
welfare
,
we
get
our
being
by
it
,
both
here
and
in
heaven
;
therefore
let
us
joyn
in
the
cry
,
to
cry
up
Faith
,
Magna
est
fidei
Christianorum
,
great
is
the
faith
of
Christians
.
-
1.
Great
is
the
good
that
it
is
,
-
2.
Great
is
the
good
that
it
does
.
1.
In
that
it
is
.
Faith
is
a
certain
perswasion
wrought
in
the
heart
of
man
of
the
truth
of
all
Gods
promises
;
and
a
confident
application
of
them
is
made
to
the
beleiver
,
both
which
are
wrought
in
the
beleiver
by
the
Spirit
of
God
.
1.
So
it
is
great
in
respect
of
the
Author
of
it
in
us
;
for
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
growing
of
it self
.
This
is
a
seed
which
the
Lord
hath
sowen
,
a
plant
which
Gods
own
right
hand
hath
planted
;
for
Faith
is
the
gift
of
God
.
2.
Great
is
the
Object
;
for
it
aimeth
at
the
promises
of
God
,
which
are
Yea
,
and
Amen
.
3.
Great
in
the
Extent
,
for
it
spreadeth
to
all
the
promises
of
God
,
and
all
the
benefits
that
do
arise
to
us
from
him
as
Wisdom
,
Righteousnesse
,
Sanctification
,
Redemption
,
Salvation
.
4.
Great
in
the
Operation
,
because
it
layeth
hand
upon
all
those
,
and
chalengeth
a
right
to
them
,
saying
,
Haec
measunt
,
these
are
mine
.
5.
We
may
adde
also
this
to
the
excellency
of
Faith
;
that
it
is
a
mother
grace
,
the
root
of
all
other
graces
;
for
from
Faith
they
do
derive
themselves
.
-
1.
Repentance
,
Act.
15.9
.
For
by
Faith
God
purifieth
the
heart
.
-
2.
Love
,
For
Faith
worketh
by
love
.
-
3.
Fear
,
that
feare
which
is
the
beginning
of
Wisdome
;
for
if
we
did
not
beleive
the
truth
of
Gods
Word
and
Promises
,
and
comminations
,
we
would
not
so
much
stand
in
awe
of
God
,
or
fear
and
distrust
our selves
.
-
4.
Obedience
;
for
knowing
that
we
have
no
subsistence
in
the
favour
of
God
,
but
by
Christ
,
that
swayeth
all
our
observance
that
way
,
and
biddeth
us
hear
him
.
And
without
Faith
it
is
impossible
to
please
God
.
Heb.
11.6
.
2.
For
that
it
doth
,
it
is
great
.
1.
No
grace
of
God
in
us
doth
more
honour
to
God
then
our
Faith
doth
;
for
none
but
the
beleever
doth
confesse
God
aright
:
for
as
the
Apostle
saith
,
He
that
beleeveth
not
God
,
hath
made
God
a
lyar
;
1
Joh.
5.10
.
make
that
breach
in
the
holy
chain
or
knot
of
Gods
attributes
and
all
fail
;
for
truth
is
the
girdle
of
them
all
;
so
make
him
a
lyar
,
and
make
him
unwise
,
impotent
,
cruel
,
profane
,
all
evil
.
Abraham
strengthened
in
the
Faith
,
gave
glory
to
God
.
2.
No
grace
to
us
more
profitable
;
Rom.
4.10
for
it
is
not
said
of
any
of
all
the
other
vertues
&
graces
that
we
do
live
by
any
,
by
all
of
them
;
but
only
by
faith
,
because
faith
doth
unite
us
with
Christ
,
in
whom
we
are
knit
to
God
;
for
all
fulnesse
dwelleth
in
him
,
and
of
his
fulnesse
we
receive
grace
and
grace
.
Ioh.
1.16
.
And
by
faith
only
Christ
dwelleth
in
our
hearts
.
Eph
3.17
.
By
faith
we
are
reconciled
to
God
in
Christ
,
whom
God
hath
set
forth
to
be
a
propitiation
through
faith
in
his
blood
,
Rom.
3.25
to
declare
his
righteousnesse
for
the
remission
of
sins
that
are
past
,
through
the
forbearance
of
God
;
by
faith
we
are
justified
.
Therefore
we
conclude
that
a
man
is
justified
,
by
faith
without
the
deeds
of
the
law
.
Vers.
28.
By
faith
we
are
sanctified
.
Acts
15.9
Eph.
2.8
.
For
God
doth
purifie
our
hearts
by
faith
.
By
faith
we
are
saved
,
for
by
grace
ye
are
saved
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
.
Faith
bringeth
peace
of
conscience
in
the
assurance
of
all
this
.
Rom.
5.1
.
For
being
justified
by
faith
,
we
have
Peace
with
God
through
our
Lord
Jesus
Christ
.
By
faith
we
have
accesse
to
God
into
the
grace
wherein
we
stand
,
Vers.
2.
and
rejoyce
in
hope
of
the
glory
of
God
.
By
faith
we
glory
in
tribulations
,
Vers.
3.
knowing
that
tribulation
worketh
patience
,
patience
experience
,
experience
hope
,
and
hope
maketh
not
ashamed
;
because
the
love
of
God
is
shed
abroad
in
our
hearts
by
the
Holy
Ghost
which
is
given
us
.
And
thus
the
Church
of
the
Jews
▪
is
comforted
against
the
oppressions
of
the
Chaldaeans
by
faith
.
Lastly
faith
is
commended
to
us
for
a
shield
,
Eph
6.16
.
by
which
we
defend
our selves
against
the
fiery
darts
of
Satan
.
Therefore
to
make
the
necessary
doctrine
of
faith
profitable
for
us
,
let
us
consider
,
-
1.
How
faith
may
be
gotten
.
-
2.
How
it
may
be
proved
.
-
3.
How
it
may
be
preserved
.
-
4.
How
it
may
be
used
.
1.
How
faith
may
be
gotten
.
Herein
we
must
needs
observe
two
things
,
-
1.
The
Author
.
-
2.
The
Means
.
1.
The
Author
.
We
must
go
to
him
from
whom
every
good
and
perfect
gift
doth
proceed
,
to
seek
faith
.
Here
I
must
admonish
you
that
faith
is
given
without
seeking
at
first
;
for
it
is
a
free
gift
,
and
it
is
the
glory
of
God
;
I
am
found
of
them
that
sought
me
not
.
Do
not
think
that
the
gift
of
faith
is
acquired
;
that
is
freely
given
;
but
the
encrease
of
our
faith
is
acquired
by
means
.
I
prove
it
thus
.
The
spirit
of
God
is
given
in
the
wombe
,
it
is
given
to
infants
;
therefore
faith
is
also
given
;
for
the
spirit
is
never
unfruitful
,
and
faith
is
one
of
the
fruits
of
the
spirit
.
And
the
Apostles
said
unto
the
Lord
,
encrease
our
faith
.
The
grace
of
God
which
moveth
in
the
generation
of
them
that
fear
the
Lord
,
is
the
seed
of
all
vertues
,
and
first
of
faith
the
mother
vertue
which
issueth
all
the
rest
;
that
is
given
early
.
And
the
gift
of
faith
doth
so
lie
hid
in
the
Elect
of
God
,
that
themselves
know
not
of
it
,
till
God
be
pleased
not
to
put
his
sonne
into
them
,
but
to
reveal
his
Sonne
in
them
.
This
magnifieth
the
free
grace
of
God
,
and
teacheth
us
to
say
,
It
is
so
father
because
thy
good
pleasure
is
such
.
And
this
excludeth
all
boasting
on
our
part
,
seeing
we
have
it
of
meer
and
free
gift
.
And
it
ascribeth
the
glory
of
all
to
God
.
2.
The
means
to
get
faith
.
These
as
I
have
said
do
not
lay
the
foundation
of
faith
in
us
,
that
is
the
free
gift
of
God
:
but
these
means
do
advance
the
building
,
they
do
help
to
encrease
our
faith
.
I
will
referre
you
to
one
place
to
declare
to
you
the
acquisition
of
more
faith
.
And
a
certain
woman
named
Lydia
,
Act.
16.14
.
a
Seller
of
Purple
of
the
city
of
Thyatyra
,
which
worshipped
God
,
heard
us
,
whose
heart
God
opened
that
she
attended
unto
the
things
that
were
spoken
of
Paul
.
And
when
she
was
baptized
and
her
houshold
she
besought
us
,
Vers.
15.
saying
,
if
ye
have
judged
me
faithful
to
the
Lord
,
&c.
Observe
the
whole
passage
.
-
1.
Here
was
a
woman
living
in
an
honest
and
lawful
vocation
.
She
was
a
seller
of
Purple
.
-
2.
Here
were
some
beginnings
of
faith
in
her
;
For
she
worshipped
God
.
-
3.
The
outward
means
to
increase
her
faith
.
She
heard
us
.
-
4.
The
inward
means
:
The
Lord
opened
her
heart
,
after
which
followeth
.
-
1.
More
attention
to
Paul
.
-
2.
Baptism
.
-
3.
A
Desire
to
be
esteemed
faithful
.
-
4.
Hospitality
:
she
welcomed
her
teachers
.
So
that
for
the
encreasing
of
faith
she
heard
the
word
;
and
the
more
she
believed
,
the
more
attentively
she
heard
,
and
for
confirming
of
faith
she
was
baptized
.
Faith
cometh
by
hearing
;
for
how
shall
they
believe
on
him
of
whom
they
have
not
heard
?
Here
let
me
admonish
you
;
1.
But
when
I
say
by
the
word
with
the
Apostle
,
I
do
understand
,
and
would
be
understood
to
speak
of
the
Word
,
not
as
it
is
the
voice
of
a
mortal
man
,
nor
as
it
is
a
dead
letter
,
but
as
the
spirit
doth
speak
to
us
in
the
Word
.
For
this
the
Apostle
biddeth
us
,
Be
swift
to
hear
it
concerns
us
much
:
but
that
you
may
see
that
faith
is
not
begotten
in
us
by
hearing
▪
hearing
doth
us
no
good
without
faith
,
and
we
must
have
a
grain
of
faith
to
season
our
hearing
,
or
else
our
hearing
will
adde
nothing
to
our
faith
.
The
word
preached
did
not
profit
them
,
Hebr.
4.2
.
not
being
mixed
with
faith
in
them
that
heard
it
.
So
do
we
see
some
at
first
poure
water
into
a
Pumpe
,
to
set
it
a
work
,
that
it
may
yield
water
plenteously
;
for
faith
poured
into
our
hearing
doth
make
our
hearing
bring
forth
more
faith
.
And
so
in
Prayer
.
Fulgentius
saith
of
faith
,
Incipit
infundi
ut
incipiat
posci
.
A
man
cannot
have
faith
without
asking
,
neither
can
he
aske
it
without
faith
.
2.
When
I
name
the
word
for
a
means
to
beget
an
increase
of
faith
,
I
mean
the
written
word
,
to
exclude
all
unwritten
traditions
and
all
written
legends
which
the
tel-tale
Church
of
Rome
,
hath
coyned
to
gull
the
swallowing
credulity
of
the
misled
ignorants
;
that
is
,
the
books
of
Canonical
Scriptures
of
the
Old
and
New
Testament
,
of
which
the
Apostle
saith
,
They
are
able
to
make
a
man
wise
to
salvation
,
and
perfect
,
throughly
perfect
to
every
good
work
.
3.
When
I
name
the
word
a
means
of
faith
,
I
must
mean
the
Word
understood
by
us
;
for
the
Eunuch
learns
nothing
of
Isaiah
the
Prophet
by
reading
him
without
understanding
.
And
I
wonder
that
ever
the
Church
of
Rome
could
so
befool
and
infatuate
the
judgements
of
men
,
to
believe
that
either
hearing
a
forme
of
service
,
or
praying
in
a
strange
tongue
,
could
carry
any
validity
in
them
,
except
they
did
conceive
,
or
do
believe
that
such
hearing
and
praying
have
power
of
incantation
.
Therefore
there
is
required
A
translation
of
the
word
into
our
natural
language
,
or
some
other
that
we
understand
,
if
we
understand
not
the
original
.
And
herein
I
must
stirre
you
up
to
a
thankful
consideration
of
their
profitable
labours
,
who
have
taken
pains
to
translate
the
Bible
to
English
for
the
common
benefit
of
you
all
,
that
you
may
read
the
Scriptures
,
and
exercise
your selves
in
the
study
of
them
,
and
examine
the
doctrines
that
you
hear
by
them
.
Blessed
be
the
Lord
God
of
our
fathers
,
who
put
such
a
thing
as
this
into
the
heart
of
our
Kings
Majesty
,
to
set
this
work
afoot
and
to
see
it
finished
.
Herein
also
I
must
commend
unto
you
the
easinesse
and
perspicuity
of
Scripture
;
for
if
God
had
not
left
the
way
of
salvation
open
,
but
had
shut
it
up
in
such
clouds
of
obscurity
,
that
we
must
needs
have
a
guide
to
light
us
the
way
to
the
lanthorn
,
why
would
David
have
called
the
Word
it selfe
A
Lanthorne
to
our
feet
?
Therefore
let
no
man
be
discouraged
from
his
own
private
studying
of
Scriptures
,
for
feare
of
their
hardnesse
.
It
is
no
better
then
idlenesse
and
shuffling
to
say
the
Scriptures
are
too
deep
for
me
,
I
will
not
meddle
with
them
.
Christ
commandeth
,
Search
the
Scriptures
:
is
he
not
Antichrist
that
saith
,
do
not
,
thou
shalt
not
search
?
I
say
and
believe
that
the
Word
only
read
over
by
us
or
to
us
,
without
the
help
of
any
Comment
,
or
Sermon
,
or
Exposition
of
it
is
a
Lanthorne
,
and
giveth
light
to
the
simple
.
Much
more
the
Word
with
good
Commentaries
and
written
Expositions
.
Much
more
the
Word
preached
by
learned
and
judicious
Preachers
,
which
know
how
to
divide
the
same
aright
;
those
be
called
fellow-labourers
with
God
,
Angels
of
God
,
the
salt
of
the
earth
,
the
light
of
the
world
,
and
even
Saviours
of
men
,
and
because
of
their
labour
in
the
Word
,
and
oversight
of
the
People
,
honour
,
double
honour
is
allowed
to
them
by
the
Apostle
Saint
Paul
.
This
point
is
of
great
use
.
1.
To
us
that
are
Ministers
of
the
Word
;
for
it
layeth
a
necessity
upon
us
,
and
wo
be
to
us
if
we
preach
not
the
Gospel
.
I
am
sure
the
Apostle
putteth
it
home
to
Timothy
;
I
charge
thee
before
God
and
the
Lord
Jesus
Christ
,
2
Tim.
4
.
1●
.
who
shall
judge
the
quick
and
dead
at
his
appearing
and
his
kingdome
:
Preach
the
word
,
be
instant
in
season
and
out
of
season
,
reprove
,
rebuke
,
exhort
,
with
all
long-suffering
and
doctrines
.
God
hath
given
and
committed
to
us
the
Ministry
of
the
Word
of
faith
,
by
which
we
must
live
;
and
if
we
be
not
found
faithful
in
the
dispensation
thereof
,
our
souls
shall
answer
for
the
sins
of
the
People
,
which
are
committed
by
our
negligence
,
and
for
want
of
our
giving
warning
.
2.
To
you
it
is
a
provocation
of
you
to
be
swift
to
hear
,
to
take
heed
how
you
heare
,
to
heare
with
meeknesse
,
to
hear
willingly
,
to
hear
attentively
,
to
meditate
in
the
Word
that
you
hear
,
to
search
the
Scriptures
,
to
believe
the
word
spoken
,
to
be
obedient
to
the
forme
of
doctrine
delivered
,
not
to
despise
him
that
speaketh
in
our
ministry
;
it
is
said
of
Lydia
that
she
heard
us
.
This
was
the
outward
means
of
her
saith
.
This
had
never
done
good
alone
;
for
he
that
planteth
is
nothing
,
and
he
that
watereth
is
nothing
,
but
God
that
giveth
the
increase
.
He
is
nothing
,
saith
the
Apostle
,
that
planteth
,
that
is
,
the
Minister
of
the
Word
is
nothing
.
There
were
two
things
much
amisse
amongst
the
Corinthians
at
that
time
.
1.
One
was
.
they
did
too
much
depend
upon
their
Ministers
,
and
ascribe
too
much
to
them
,
wherein
he
that
sent
them
had
wrong
.
2.
They
were
partial
in
their
estimation
of
their
Ministers
,
some
affecting
and
preferring
one
,
some
another
,
that
it
came
to
a
schisme
.
To
remove
which
double
disease
in
the
Church
,
the
Apostle
telleth
them
,
that
the
Minister
is
not
any
thing
:
his
meaning
is
not
to
disgrace
the
Ordinance
of
God
,
to
defile
his
own
nest
,
to
dishonour
his
own
high-calling
,
but
to
bring
them
to
true
judgment
of
it
,
and
to
let
them
understand
that
the
Ministry
of
men
is
outward
,
that
God
hath
no
need
of
it
,
he
can
convert
and
establish
souls
without
it
.
And
further
,
whatsoever
the
Minister
doth
,
it
is
by
the
suggestion
and
help
and
efficacy
of
the
Holy
Ghost
.
The
purpose
of
the
Apostle
is
to
withdraw
us
from
dependance
on
outward
means
,
he
doth
not
seek
to
discourage
the
use
or
to
disparage
the
honour
of
them
,
or
to
question
their
necessity
:
but
to
shew
that
as
planting
and
watering
of
a
tree
are
to
the
bearing
of
fruit
,
so
is
our
preaching
to
your
good
life
:
except
God
do
give
the
encrease
,
the
means
in
it selfe
is
not
any
thing
.
Therefore
let
us
search
deeper
for
the
power
of
God
in
the
increase
of
our
faith
,
and
we
shall
find
it
a
special
work
of
the
Holy
Ghost
:
2
Cor.
4.31
.
and
so
Saint
Paul
speaking
of
the
spirit
of
faith
,
doth
give
us
to
understand
,
that
faith
is
wrought
in
us
by
that
Spirit
of
God
which
bloweth
where
he
listeth
.
So
it
is
said
of
Lydia
,
that
the
Lord
opened
her
heart
.
The
manner
of
the
operation
of
this
Spirit
in
the
work
of
faith
,
in
thus
.
-
1.
It
worketh
upon
the
supreme
part
of
the
soul
,
that
is
,
the
understanding
.
-
2.
Vpon
the
inferior
part
,
that
is
,
the
Will
and
affections
.
1.
Upon
the
understanding
,
and
there
it
openeth
to
us
three
things
.
-
1.
The
Excellency
of
our
Creation
.
-
2.
The
misery
of
our
fall
.
-
3.
The
remedy
thereof
.
1.
The
Excellency
of
our
Creation
.
For
man
was
made
in
the
image
of
the
Trinity
,
that
is
in
holinesse
and
righteousnesse
,
he
had
Free-will
to
have
continued
that
happy
estate
,
and
he
had
the
tree
of
life
whereof
he
might
have
eaten
and
have
lived
for
ever
in
the
state
of
his
creation
.
It
is
necessary
that
we
be
instructed
in
the
story
of
mans
creation
that
we
may
understand
the
power
,
wisdome
,
and
goodness
of
God
shewed
in
man
,
who
out
of
so
base
a
matter
,
composed
so
excellent
a
frame
as
this
of
mans
body
,
and
inspired
it
with
a
reasonable
soule
,
endowing
it
with
heavenly
light
,
and
giving
to
man
the
lordship
of
the
works
of
his
hands
,
leaving
it
in
his
own
free-will
to
perpetuate
the
tenure
of
his
happinesse
.
This
is
called
mans
state
of
innocency
,
wherein
-
1.
His
knowledge
-
2.
His
holinesse
was
full
and
perfect
.
1.
His
knowledge
was
full
-
1.
Of
God
.
-
2.
Of
himself
.
-
2.
Of
the
creatures
.
1.
Of
God
;
knowing
him
so
farre
forth
as
a
fraile
creature
was
capable
of
the
knowledge
of
an
infinite
nature
;
and
therein
man
was
no
whit
inferiour
to
the
Angels
of
God
;
Coloss.
3.10
.
for
God
created
men
and
Angels
in
his
own
image
,
and
this
knowledge
is
the
image
of
God
;
so
saith
the
Apostle
,
Created
in
knowledge
after
the
image
of
him
which
created
him
.
2
Of
himself
;
for
he
was
then
sensible
of
all
that
God
had
done
for
him
,
and
I
cannot
doubt
but
that
light
which
God
set
up
in
this
excellent
creature
,
did
shew
him
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
himself
,
so
that
he
knew
the
secret
of
his
own
composition
,
the
admirable
faculties
of
the
intellectual
&
animal
part
the
Symmetrie
,
the
Anatomy
,
the
use
of
every
part
of
the
body
,
the
end
&
use
of
his
creation
.
3.
Of
the
creatures
;
for
as
all
the
creatures
were
brought
before
him
to
declare
to
him
his
dominion
over
them
,
so
for
more
expressure
of
his
lordship
,
he
gave
to
every
creature
a
name
;
surely
the
light
of
his
understanding
penetrating
so
deep
as
to
the
secret
nature
of
all
things
sublunary
,
as
also
well
read
in
the
great
volume
of
the
celestial
bodies
,
and
furnished
with
all
science
whereby
either
the
content
of
the
minde
,
the
honour
of
his
high
place
,
being
lord
of
all
,
or
the
use
of
his
life
,
or
the
glory
of
his
Maker
,
might
be
maintained
or
procured
.
Such
was
man
in
the
state
of
innocency
in
respect
of
his
knowledge
;
and
though
his
fall
eclipsed
that
light
very
much
,
and
much
of
that
particular
knowledge
which
Adam
had
,
perished
in
him
;
yet
sure
that
which
remained
after
the
fall
,
which
was
the
stock
wherewith
he
set
up
in
the
world
,
did
give
the
first
rules
,
and
lay
down
the
grounds
of
all
arts
and
sciences
,
which
being
perfected
by
observation
,
study
and
experience
in
the
long
life
of
the
fathers
,
descended
upon
succeeding
times
,
like
rivers
which
gather
in
some
brooks
to
mend
their
streame
as
they
hasten
to
the
sea
,
and
so
improve
their
strength
in
current
,
and
dilate
their
banks
.
Much
of
this
maketh
much
against
man
;
for
in
this
exellencie
of
his
knowledge
extending
it self
so
to
the
creature
,
no
doubt
but
he
knew
the
Angels
also
,
and
knew
of
their
fall
.
I
cannot
suppose
that
so
excellent
a
creature
as
man
bearing
the
image
of
God
that
made
him
,
and
of
the
Angels
that
stood
and
kept
their
first
estate
,
could
be
ignorant
,
or
that
God
would
conceale
from
him
such
an
example
of
weaknesse
in
so
excellent
a
creature
,
of
justice
in
him
.
I
cannot
suppose
but
that
he
knew
into
what
condition
the
fall
of
Angels
had
dejected
them
,
and
how
farre
their
sinne
had
corrupted
them
;
he
could
not
but
know
them
,
hating
of
,
and
hateful
to
God
,
and
therefore
no
friend
to
man
.
He
might
have
suspected
the
forbidden
fruit
to
have
had
some
poysonous
quality
,
when
God
said
,
quâ
die
comederis
morte
morieris
;
but
he
knew
by
that
full
knowledge
that
he
had
of
the
creatures
,
that
it
was
good
and
wholsome
for
meat
.
But
the
more
we
honour
God
in
the
perfection
of
his
creation
,
the
more
we
dishonour
man
in
the
precipitation
of
his
fall
;
surely
he
stumbled
not
,
he
fell
not
for
want
of
light
,
he
fell
in
the
day
,
as
it
will
after
follow
.
But
much
of
this
knowledge
survived
his
innocency
,
and
no
doubt
but
the
Angels
that
fell
had
and
have
much
more
knowledge
then
men
now
have
.
2.
His
holinesse
was
also
compleat
;
for
that
Maker
is
not
author
imperfecti
operis
,
of
an
imperfect
work
;
he
did
nothing
but
it
was
bonum
valde
,
very
good
;
surely
I
doubt
not
to
affirme
that
there
was
as
full
and
as
great
perfection
of
holinesse
and
righteousnesse
in
Adam
in
the
state
of
his
innocencie
as
was
in
Jesus
Christ
,
for
God
was
well
pleased
in
them
both
.
The
difference
was
this
,
Adam
was
a
meer
creature
,
and
his
height
of
honour
was
the
image
of
his
Maker
;
but
Christ
was
man
not
united
by
way
of
similitude
with
the
image
of
God
,
but
by
way
of
personal
union
with
the
nature
of
the
Godhead
,
so
that
Adams
holinesse
was
changable
,
but
Christs
holinesse
was
not
.
This
holinesse
and
righteousnesse
consisted
in
a
sincere
purity
of
the
creature
within
himself
,
and
in
a
totall
conformity
to
the
will
of
God
.
The
exaltation
of
Gods
favour
to
him
went
no
higher
;
so
high
it
did
go
;
Adam
might
have
kept
him
so
to
this
day
and
for
ever
if
he
would
.
The
reason
of
this
mutability
in
the
state
of
man
,
was
,
because
he
was
made
of
earth
,
which
was
made
of
nothing
,
and
therefore
could
not
participate
of
the
immutability
of
God
as
it
did
of
his
goodnesse
and
holinesse
.
Considering
man
thus
in
his
state
of
innocency
,
we
shall
finde
that
all
Adams
posterity
was
then
in
him
,
and
in
his
person
was
the
whole
nature
of
mankinde
;
so
that
the
whole
nature
either
stood
or
fell
in
him
,
and
was
either
in
his
standing
to
hold
the
innocency
of
creation
,
or
in
his
fall
to
lose
the
same
.
By
this
light
we
see
the
goodnesse
,
and
love
,
and
wisdome
of
God
in
the
creation
of
man
,
and
here
is
the
ground
laid
of
his
justice
also
;
for
there
is
no
necessity
laid
upon
man
that
he
must
fall
;
and
being
thus
set
up
,
he
cannot
break
but
by
his
own
ill
husbandry
of
the
talent
of
grace
that
is
given
to
him
;
for
what
would
he
have
more
?
God
may
say
of
this
Vine
,
what
could
I
have
done
more
to
it
then
I
did
?
he
may
be
eternally
and
unchangably
happy
if
he
will
.
2.
The
misery
of
our
fall
,
and
therein
-
1.
How
we
may
know
it
.
-
2.
What
it
is
.
1.
Whow
we
may
know
it
.
It
is
properly
the
work
of
the
Law
to
declare
to
man
how
miserable
he
is
;
so
saith
the
Apostle
,
Rom.
7.7
.
I
knew
not
sin
but
by
the
Law
;
for
I
had
not
known
lust
,
except
the
Law
had
said
,
non
concupisces
,
Thou
shalt
not
covet
.
Therefore
to
work
faith
in
us
,
the
spirit
of
God
doth
preach
the
Law
to
the
conscience
,
and
teacheth
us
to
examine
and
try
our
wayes
by
the
Law
,
not
literally
as
they
of
old
did
,
whom
Christ
reproveth
,
but
according
to
the
full
scope
of
the
Law
,
which
aimeth
not
at
the
boughs
and
exuberant
branches
of
sin
,
but
is
an
axe
laid
to
the
root
thereof
,
and
telleth
us
how
miscrable
we
are
,
declaring
2.
What
this
misery
is
-
1.
In
the
infection
.
-
2
,
In
the
wages
.
1.
In
the
infection
.
Thus
the
Law
declareth
us
guilty
-
1.
In
original
sinne
.
-
2.
In
sinnes
of
omission
.
-
3.
In
sinnes
of
evil
motion
,
-
4.
In
sinnes
of
evil
affection
.
-
5.
In
sinnes
of
evil
action
.
1.
In
original
sin
.
The
Law
declareth
Adam
a
transgressour
,
and
therein
a
corrupter
,
not
only
of
his
own
person
,
but
of
the
whole
nature
of
mankind
;
because
having
Free
will
to
have
kept
the
good
estate
in
which
he
was
created
,
by
prevarication
of
the
Law
,
he
fell
from
the
chief
good
,
and
thereby
infected
,
and
polluted
his
posterity
,
so
that
ever
since
,
no
clean
thing
could
derive
it self
from
that
which
is
unclean
.
This
sin
hath
produced
these
effects
in
man
.
1.
The
image
of
God
is
much
blemished
in
him
;
for
insteed
of
that
full
knowledge
which
he
had
,
he
reteineth
only
some
principles
,
which
be
called
the
law
of
God
written
in
the
heart
,
which
do
serve
to
make
a
man
without
excuse
in
the
day
of
his
judgment
,
because
he
cannot
deny
but
that
he
knew
a
Godhead
,
and
knew
good
and
evill
in
some
measure
.
Video
meliora
proboque
.
For
the
invisible
things
of
God
,
his
eternal
power
and
Godhead
are
seen
by
the
creation
of
the
world
,
Rom.
1.19
.
being
considered
in
his
works
.
And
that
law
,
Do
as
thou
wouldest
be
done
to
,
serveth
us
to
distinguish
between
good
and
evill
in
many
things
.
So
though
there
be
a
totall
privation
of
our
light
,
yet
is
there
a
dark
cloud
overshadowing
us
.
For
now
the
naturall
man
perceiveth
not
the
things
of
the
Spirit
of
God
,
1
Cor.
2.14
neither
can
he
know
them
because
they
are
spiritually
discerned
.
Not
that
we
are
sufficient
of
our selves
to
think
any
thing
as
of
our selves
.
2
Cor.
3.5
2.
And
from
hence
it
cometh
,
that
we
mistake
our
way
often
,
and
that
is
not
always
the
nearest
and
best
way
that
is
the
fairest
and
broadest
,
and
most
trodden
;
Pro.
14.12
There
is
away
that
seemeth
good
in
the
eyes
of
men
,
but
the
end
thereof
is
death
.
For
the
wisdom
of
the
flesh
is
enmity
to
God
,
Rom.
8.7
for
it
is
not
subject
to
the
law
of
God
,
neither
indeed
can
be
.
2.
The
image
of
God
in
the
Will.
1.
There
followeth
a
natural
inclination
rather
to
evil
then
to
good
,
and
men
naturally
do
bestow
their
wits
rather
to
project
evil
then
good
;
for
the
minde
and
conscience
is
defiled
.
Tit.
1.15
.
Eph.
4.17
For
there
is
naturally
a
vanity
in
the
understanding
.
So
it
may
be
said
,
They
are
wise
to
do
evill
,
but
to
do
well
they
have
no
knowledge
.
Jer.
4.22
.
2.
In
the
Will
,
the
image
of
God
is
blemished
.
For
we
shall
find
in
our selves
a
reluctation
against
God
;
all
the
service
of
God
naturally
doth
bring
a
wearinesse
upon
us
,
and
nothing
doth
terrify
so
much
with
fear
of
difficulty
as
good
works
.
This
is
called
Originall
sin
;
because
it
runneth
in
the
same
stream
with
our
bloud
,
and
we
derive
it
from
our
faulty
progenitours
;
which
the
Apostle
calleth
,
The
sin
that
hangeth
so
fast
on
;
Heb.
12.1
.
Rom.
7.7
Saint
Paul
calleth
it
peccatum
habitans
in
me
,
sinne
dwelling
in
me
,
Corpus
peccati
.
Lex
membrorum
.
Concupiscentia
.
And
the
whole
corruption
of
man
deriveth
it self
from
this
head
,
so
that
we
are
born
by
nature
children
of
wrath
;
for
who
can
draw
that
which
is
clean
from
that
which
is
unclean
.
Therefore
the
Spirit
of
God
working
faith
in
us
,
doth
set
our
eyes
upon
the
quarry
out
of
which
we
were
digged
,
and
pointeth
us
to
this
first
corruption
.
1.
There
is
great
use
of
this
looking
back
,
that
we
who
think
our selves
brave
creatures
,
to
whom
God
hath
put
so
many
of
our
fellow
witnesses
into
service
,
may
know
that
we
are
but
men
;
so
it
serveth
to
humble
us
under
the
mighty
hand
of
God
.
It
is
Augustines
saying
,
Magna
pars
humilitatis
tuae
,
est
notitia
tui
.
2.
I
find
it
also
urged
by
the
Prophet
Isay
,
Hearken
to
me
ye
that
follow
righteousnesse
,
Isa.
51.1
.
ye
that
seek
the
Lord
,
look
to
the
rock
whence
you
were
hewen
,
and
to
the
pit
whence
ye
are
digged
.
This
,
to
consider
the
small
beginnings
of
the
Church
;
for
God
called
Abraham
being
one
,
and
from
him
is
the
house
of
Israel
.
3.
I
find
it
urged
,
to
remember
our
unworthinesse
,
and
to
establish
the
Faith
of
Gods
free
grace
.
Ezch
16.3
Thus
saith
the
Lord
unto
Jerusalem
,
thy
birth
and
thy
nativity
is
of
the
land
of
Canaan
:
thy
father
was
an
Amorite
,
and
thy
mother
was
an
Hittite
&c.
To
chide
the
rebellion
of
Israel
,
to
whom
God
had
shewed
mercy
,
being
so
unworthy
;
Three
good
uses
of
this
point
,
if
these
vertues
do
follow
.
-
1.
Humility
:
-
2.
Thankfulnesse
:
-
3.
Repentance
.
This
Doctrine
of
Originall
sin
hath
found
some
haeretical
opposition
,
though
the
voice
of
Scripture
and
Reason
doth
speak
out
loud
and
clear
for
it
.
The
Pelagians
long
agoe
denied
propagation
of
sin
,
and
ascribed
all
to
imitation
.
The
Romanists
deny
it
to
be
peccatum
mortale
,
a
mortal
sinne
.
But
the
Anabaptists
of
our
times
have
revived
both
the
Pelagian
,
and
the
Popish
haeresie
.
For
in
their
last
book
printed
1620.
they
do
deny
that
Infants
traduce
sin
from
their
parents
,
and
therefore
are
not
borne
in
sinne
.
I
only
admonish
you
,
if
any
such
corrupt
suggestions
shall
obtrude
themselves
to
your
judgments
,
that
you
wave
them
as
contrary
to
the
expresse
word
of
holy
Scripture
,
that
you
never
forget
the
pit
out
of
which
you
were
digged
.
2.
Sinnes
of
omission
.
This
is
another
corruption
of
nature
;
for
our
originall
imperfection
doth
so
incline
us
to
evil
,
that
we
are
ready
to
leave
the
duties
undone
,
which
the
law
of
God
requireth
to
be
done
.
The
Spirit
of
God
working
faith
in
us
,
doth
shew
us
that
whatsoever
holy
duty
we
omit
,
we
transgresse
the
Law
which
in
every
precept
doth
bind
the
conscience
to
obedience
,
and
leaveth
them
guilty
before
God
,
who
do
not
those
things
which
the
Law
commandeth
.
Note
it
,
that
in
the
processe
of
the
last
judgment
it
is
said
,
non
pavistis
me
,
non
amicivistis
me
,
non
visitastis
,
ye
fed
me
not
,
&c.
And
in
the
parabolical
example
of
the
rich
man
and
Lazarus
,
it
is
declared
that
the
rich
man
went
to
hell
for
not
feeding
Lazarus
.
Consider
this
ye
that
forget
God
.
How
often
have
you
neglected
publike
prayers
when
you
have
had
no
just
occasion
to
detaine
you
?
how
often
have
you
neglected
to
heare
,
to
come
to
the
Sacrament
?
when
the
Table
of
the
Lord
hath
been
prepared
for
you
,
you
have
turned
your
back
and
gone
away
.
To
such
the
Master
of
the
feast
saith
,
Non
sunt
digni
,
&
non
gustabunt
coenam
meam
,
they
are
not
worthy
,
they
shall
not
taste
of
my
supper
.
God
doth
offer
occasions
every
moment
to
praise
him
,
or
to
pray
to
him
;
it
is
part
of
mans
misery
that
he
is
negligent
,
and
taketh
not
the
benefit
of
these
occasions
to
serve
God
.
He
was
adjudged
to
utter
darknesse
who
hid
the
talent
of
his
master
in
the
ground
.
Take
that
uprofitable
servant
and
cast
him
into
utter
darknesse
:
yet
was
this
but
a
sin
of
omission
.
The
Law
saith
,
Hoc
fac
&
vives
,
do
this
and
live
;
and
not
only
they
that
do
Contrarium
huic
,
contrary
to
this
;
but
they
that
do
not
Hoc
facere
,
are
prevaricatours
of
the
Law
.
To
do
good
,
and
to
distribute
forget
not
;
he
doth
not
say
,
forbear
to
do
evill
,
or
omit
not
to
do
good
,
but
forget
not
;
it
is
a
sin
to
forget
our
duty
,
more
to
omit
it
willingly
,
but
most
horrible
to
do
the
contrary
.
3.
Sins
of
evil
motion
.
These
are
against
the
tenth
Commandement
,
non
concupisces
thou
shalt
not
covet
;
for
there
is
a
conception
of
sinne
,
a
vegetation
,
and
a
putting
forth
.
The
Conception
of
sin
is
the
first
motion
thereof
,
the
first
titillation
of
the
sense
,
as
Galasius
,
Quamvis
non
planè
assentiamur
desiderio
,
si
tamen
nos
titillat
,
sufficit
ad
nos
reos
peragendos
.
So
Chrysost.
Aliud
est
concupiscere
,
aliud
velle
.
Saint
Bern.
doth
distinguish
our
Cogitations
thus
.
1.
Sunt
Cogitationes
otiosae
,
idle
thoughts
,
&
ad
rem
non
pertinentes
:
these
he
calleth
Lutum
simplex
,
that
is
,
a
thinne
clay
which
cleaveth
not
,
yet
it
coloureth
.
2.
Sunt
Cogitationes
violentae
&
fortius
adhaerentes
,
violent
and
faster
cleaving
thoughts
.
These
he
calleth
Lutum
viscosum
,
a
viscous
clay
,
stick-fast
;
3.
Sunt
Cogitationes
faetidae
,
Filthy
thoughts
,
quae
ad
luxuriam
;
invidiam
avaritiam
&c.
pertinet
,
which
belong
to
luxury
,
&c.
Coelum
immundum
,
foul
mud
.
The
first
of
these
cogitationes
&
motus
primi
,
may
be
either
in
phantasie
only
,
so
they
defile
not
:
or
in
voluntate
,
in
the
will
;
a
little
infecting
that
,
so
they
break
the
law
.
St.
Chrysost.
Si
concupiscentiae
non
consentit
voluntas
,
sola
concupiscentia
non
condemnat
,
if
the
Will
consenteth
not
,
the
Concupiscence
condemns
not
.
I
dare
not
embrace
his
judgement
Saint
Paul
found
by
the
law
,
and
he
could
find
it
by
no
law
but
this
of
the
tenth
Commandement
that
Concupiscentia
est
peccatum
,
Concupiscence
is
sin
.
This
is
part
of
the
misery
of
our
fall
from
God
,
we
cannot
think
a
good
thought
of
our selves
.
4.
Sins
of
evil-affection
.
The
spirit
doth
detect
this
further
misery
,
when
the
consent
of
the
will
,
and
the
bent
of
desire
doth
affect
evil
;
in
which
kind
our
Saviour
the
best
interpreter
of
the
Law
,
doth
call
anger
murther
,
and
unchast
desires
adultery
,
and
desires
of
our
neighbours
goods
theft
;
These
are
not
only
sins
in
proventu
ex
corde
,
but
in
corde
,
as
Christ
saith
,
out
of
the
heart
cometh
murther
,
adultery
,
theft
.
5.
Sins
of
evil
action
.
These
are
evil
praevarications
,
and
actual
transgressions
of
the
law
,
such
as
the
erecting
of
another
God
against
the
true
God
,
worshipping
of
idols
,
Swearing
and
blasphemy
,
Breach
of
the
Sabbath
in
the
first
table
of
the
law
.
Disobedience
to
authority
,
murther
,
adultery
,
theft
,
false
witnesse
in
the
second
Table
.
They
that
do
these
things
have
not
God
in
their
ways
:
Haec
sunt
quae
polluunt
hominem
,
saith
Jesus
Christ
.
It
is
a
principal
work
of
the
Spirit
of
God
in
man
,
to
make
him
sensible
of
the
pollution
of
sin
:
it
is
a
thing
natural
to
fear
punishment
,
and
to
decline
it
;
but
the
perfect
hatred
of
sin
is
in
respect
of
the
pollution
;
so
that
if
there
were
no
further
danger
,
yet
because
it
fouls
my
soule
,
and
defiles
my
body
,
I
abhorre
it
.
This
is
an
high
degree
of
holinesse
.
Saint
Paul
who
had
an
inward
assurance
,
and
certain
perswasion
of
the
salvation
of
his
soule
,
as
he
declareth
,
reposita
est
mihi
corona
.
And
he
knew
whom
he
had
trusted
;
yet
how
doth
he
complain
!
To
will
is
present
with
me
,
but
I
can
do
,
&c.
Of
sinners
I
am
chiefe
.
But
I
am
carnall
,
sold
under
sinne
,
wretched
man
that
I
am
!
Those
sorrowful
bewailings
of
himself
,
those
confessions
and
deplorings
of
his
sinne
,
do
not
proceed
from
fear
of
punishment
:
he
knew
that
he
was
past
the
rod
:
they
proceed
from
the
horrour
of
the
infection
of
sinne
:
it
grieved
him
that
he
was
so
foul
and
unclean
in
the
sight
of
him
that
hath
so
pure
eyes
.
2.
This
misery
appeareth
further
in
the
punishment
of
sinne
,
which
in
the
justice
of
God
is
Ire
maledictè
.
The
curse
of
God
,
as
it
is
written
.
Cursed
is
he
that
confirmeth
not
all
the
words
of
this
law
to
do
them
.
Deut.
27.26
.
To
live
under
the
curse
of
God
,
containeth
all
the
crosses
and
tribulations
of
this
life
,
outward
,
in
our
bodies
,
our
estates
,
our
liberty
,
our
friends
:
inward
,
in
the
surges
of
our
own
vexations
,
in
the
windes
of
temptation
without
us
,
and
death
it selfe
.
It
containeth
also
the
second
death
,
Poenam
damni
,
depriving
us
of
all
comfort
,
and
poenam
sensus
,
possessing
us
of
all
fulnesse
of
woe
.
Two
things
make
weight
in
this
woe
.
-
1.
That
the
Judge
hath
book't
the
full
evidence
against
us
;
nothing
can
be
either
suppressed
or
excused
by
us
,
nothing
can
be
defended
.
-
2.
That
there
is
no
power
in
us
as
of
our selves
to
satisfie
the
Justice
of
God
;
so
that
we
are
at
Saint
Pauls
passe
,
Quis
me
liberabit
?
Who
shall
deliver
me
?
And
herein
the
law
doth
us
a
favour
;
for
it
is
our
Schoolmaster
to
bring
us
to
Christ
,
which
is
the
next
point
which
the
spirit
revealeth
.
3.
The
Remedy
;
wherein
consider
,
-
1.
How
the
law
doth
shew
us
the
remedy
.
-
2.
How
the
Gospel
doth
declare
it
.
1.
The
Law
is
our
Schoolmaster
.
So
saith
the
Apostle
,
Wherefore
the
law
was
our
Schoolmaster
to
Christ
.
Gal.
3.24
.
In
the
schoole
of
God
there
are
three
formes
.
-
1.
Incipientes
,
beginners
,
in
the
lowest
forme
,
for
the
most
part
taught
by
their
fellows
;
such
were
they
before
the
law
,
taught
by
their
fellow
creatures
,
reading
and
learning
both
the
glory
of
God
in
the
speculation
of
the
works
of
God
,
and
finding
the
use
of
their
life
in
the
constant
obedience
of
the
creatures
to
the
Ordinance
of
God
.
-
2.
Proficientes
,
Proficients
,
taught
by
the
Usher
of
the
school
,
that
is
Moses
and
the
Prophets
.
-
3.
Perfecti
,
Perfect
,
taught
by
the
chief
Schoolmaster
,
that
is
,
Christ
.
The
Law
is
our
Usher
,
and
makes
us
come
fit
to
come
into
the
uppermost
forme
;
and
that
two
ways
.
-
1.
By
representing
Christ
in
figures
and
types
,
in
sacrifices
and
ceremonies
.
This
is
the
Ceremonial
.
-
2.
By
shewing
us
our
misery
,
that
in
our selves
there
is
nothing
but
matter
and
merit
of
condemnation
:
so
the
law
is
a
sharp
schoolmaster
,
and
doth
severely
correct
us
.
And
no
man
cometh
to
Christ
that
hath
not
lived
under
the
rod
of
the
law
,
and
been
truly
humbled
in
his
soule
with
the
consideration
of
his
sins
,
in
such
measure
that
he
despaireth
of
his
salvation
in
himself
,
and
findeth
himself
in
his
own
ways
hateful
to
God
;
as
Job
,
Therefore
I
abhorre
my self
.
This
done
;
2.
The
Gospel
revealeth
to
us
the
full
remedy
of
our
misery
in
Christ
,
saying
,
Vnto
you
is
borne
a
Saviour
,
which
is
Christ
the
Lord
.
God
sent
his
Sonne
made
of
a
woman
,
Gal.
4.4.5
.
and
made
subject
to
the
law
,
that
be
might
redeem
them
that
were
under
the
law
,
that
we
might
receive
the
adoption
of
Sons
.
Against
our
ignorance
,
Christ
is
made
our
Wisedom
.
Against
our
guiltinesse
,
he
is
made
our
righteousnesse
.
Against
the
infection
of
sinne
,
our
Sanctification
.
Against
the
punishment
of
sin
,
our
redemption
,
The
remedy
thus
sufficient
,
Christ
,
God
and
man
,
is
a
person
able
to
satisfie
the
law
.
And
being
without
sinne
,
able
to
recover
us
the
favour
of
God
.
And
being
victor
of
all
our
enemies
,
able
to
open
Paradise
to
us
.
Thus
farre
in
the
work
of
faith
the
spirit
of
God
worketh
upon
our
understanding
;
and
there
can
be
no
faith
in
us
except
we
be
rightly
informed
in
these
three
things
;
Our
excellent
Creation
;
our
miserable
Fall
,
and
the
comfortable
remedy
.
2.
To
settle
us
in
the
faith
,
the
spirit
of
God
must
also
work
upon
our
will
:
that
is
,
Vid.
divis
.
sup.
-
1.
In
respect
of
the
glorious
Creation
of
man
,
to
move
us
to
three
duties
;
-
1.
Of
thanksgiving
to
God
for
it
.
-
2.
Of
sorrow
for
our
fall
from
it
.
-
3.
Of
holy
desire
again
to
recover
it
.
-
2.
In
respect
of
our
misery
,
it
moveth
us
,
-
1.
To
know
it
by
searching
and
trying
our
ways
.
-
2.
To
deplore
it
with
godly
sorow
;
the
effects
of
which
sorrow
are
named
by
the
Apostle
.
-
1.
Carefulnesse
,
-
2.
Clearing
our selves
.
2
Cor.
7.11
.
-
3.
Indignation
,
-
4.
Fear
,
-
5.
Desire
.
-
6.
Zeal
,
-
7.
Revenge
,
-
3.
In
respect
of
the
Remedy
,
it
moveth
us
,
-
1.
To
know
it
.
-
2.
Hunger
and
thirst
after
it
.
-
3.
To
endeavour
both
all
our
time
,
and
with
all
our
strength
to
attain
it
.
-
4.
To
use
all
the
means
to
procure
it
.
And
howsoever
we
find
our selves
most
miserable
in
our selves
;
yet
must
we
not
so
farre
undervalue
as
to
think
our selves
unworthy
of
eternal
life
.
The
Jews
are
charged
that
they
resisted
the
Holy
Ghost
,
Acts
7.51
and
would
not
admit
the
gracious
suggestions
thereof
,
they
would
not
hear
the
voice
behind
them
whispering
in
their
eare
a
return
from
their
evil
ways
.
Paul
and
Barnabas
tels
them
,
It
was
necessary
that
the
Word
of
God
should
first
have
been
spoken
to
you
:
Act.
13.46
but
seeing
ye
put
it
from
you
,
and
judge
your selves
unworthy
of
life
everlasting
;
Lo
we
turne
to
the
Gentiles
.
But
are
we
not
all
unworthy
of
eternal
life
?
Quest.
True
;
Answ.
but
it
is
one
thing
by
our
evil
deeds
to
give
sentence
against
our selves
that
we
are
unworthy
;
Another
thing
it
is
,
out
of
the
conscience
of
sinne
to
confesse
our selves
unworthy
.
Yet
in
this
Confession
and
Contrition
there
is
hope
,
that
though
in
our selves
we
be
both
unworthy
and
uncapable
of
heavenly
life
,
yet
having
an
eye
to
the
remedy
of
our
misery
,
we
despair
not
in
him
,
because
we
hold
upon
sure
and
precious
promises
;
which
are
precious
.
-
1.
In
regard
of
the
promiser
,
whose
power
and
love
doth
make
him
able
and
willing
to
perform
all
good
to
us
.
-
2.
In
regard
of
the
motive
that
moved
God
to
promise
,
exprest
by
the
Apostle
to
be
his
own
goodnesse
,
the
good
pleasure
of
his
will
so
free
.
-
3.
In
regard
of
the
fulnesse
of
his
favour
,
For
God
who
is
rich
in
mercy
,
Eph.
2.4
.
Ex.
34.6
.
hath
promised
.
Abundant
in
goodnesse
.
-
4.
In
regard
of
the
extent
:
gaudium
quod
erit
omnipopulo
,
joy
unto
all
People
;
Luke
2.10
.
for
this
brazen
serpent
is
lifted
up
,
that
whosoever
looketh
thereon
may
have
help
.
What
then
should
keep
thee
from
this
remedy
?
-
1.
Consider
that
there
is
no
man
in
better
case
then
thou
by
nature
:
for
all
have
sinned
and
are
deprived
of
the
glory
of
God
.
-
2.
Confider
that
this
remedy
is
without
thy self
;
if
it
were
of
thy self
,
thou
hadst
cause
to
distaste
it
;
but
it
is
the
free
offer
of
Gods
grace
to
thee
.
-
3.
Consider
that
the
giver
of
the
Remedy
,
is
the
giver
of
faith
also
,
by
which
the
remedy
is
apprehended
and
applyed
;
and
if
thou
do
not
feel
this
faith
in
thy self
,
do
not
judge
thy self
void
of
it
;
for
there
may
be
and
is
faith
often
,
where
is
no
feeling
thereof
.
-
4.
Tarry
the
Lords
leasure
,
as
before
,
wait
;
for
the
vision
will
not
lye
.
How
long
lay
the
poore
man
at
the
Poole
of
Bethesda
?
and
though
still
hindered
,
yet
was
he
not
without
hope
.
We
must
not
part
the
truth
of
God
and
his
justice
and
mercy
:
for
the
truth
of
God
bindeth
both
the
threatnings
of
his
judgement
,
and
the
truth
of
his
mercy
.
Thus
is
the
faith
of
the
Elect
given
and
nourished
in
us
.
2.
How
our
faith
may
be
proved
.
Because
there
may
be
a
shew
and
seeming
of
faith
,
where
the
true
substance
thereof
is
wanting
,
the
best
way
to
try
our
faith
,
is
by
the
true
touchstone
:
for
as
gold
is
tried
by
the
touch
,
so
faith
which
is
much
more
precious
then
gold
that
perisheth
,
hath
a
proper
touchstone
to
try
it
;
1
Pet.
1.7
-
1.
That
is
the
conscience
of
man
within
;
for
that
doth
declare
to
himself
his
faith
.
-
2.
That
is
good
conversation
and
godly
life
;
for
that
doth
declare
our
faith
to
men
.
1.
A
good
Conscience
.
For
being
justified
by
faith
we
have
peace
toward
God
.
Rom.
5.
This
peace
a
wicked
man
cannot
have
;
Non
est
pax
impio
,
saith
God
,
No
peace
to
the
wicked
.
Against
this
is
a
double
objection
.
1.
Many
wicked
men
have
quiet
hearts
and
aile
nothing
,
Object
.
they
are
not
humbled
like
other
men
,
they
are
not
poured
from
vessel
to
vessel
:
therefore
their
sent
remaineth
in
them
.
The
effect
of
true
peace
is
joy
in
the
Holy
Ghost
.
Sol.
The
wicked
mans
joy
is
not
such
;
it
is
but
a
flash
;
it
is
neit●●●●ound
,
for
when
any
tryal
cometh
it
faileth
;
neither
is
●t
〈…〉
for
it
perisheth
in
time
;
neither
is
it
growing
and
incre●●●●g
,
neither
is
it
excusing
.
2.
Many
of
the
best
of
Gods
servants
have
their
minds
troubled
,
and
suffer
great
distresses
in
their
conscience
for
sinne
;
Object
.
2
yea
such
a
winter
there
is
upon
their
souls
,
that
they
feel
not
any
life
of
grace
at
all
in
them
.
True
;
but
observe
from
whence
this
ariseth
,
Sol.
even
from
the
warre
of
the
spirit
against
the
flesh
,
the
world
,
and
the
devil
,
in
which
conflict
often
times
the
spirit
is
daunted
and
dismayed
for
a
season
;
but
there
is
ever
joy
in
tribulations
,
and
joy
arising
and
growing
out
of
sorrowes
;
whereas
the
hearts
of
them
that
have
not
Faith
,
dye
in
them
.
And
this
fire
is
from
heaven
;
the
covering
of
it
with
oppressions
doth
make
it
burn
so
much
the
hotter
;
and
the
strring
of
it
up
with
temptations
,
doth
make
it
shine
the
clearer
;
so
that
peace
of
conscience
is
a
sure
signe
of
a
good
Faith
.
2.
Another
touch-stone
for
this
gold
,
this
Faith
is
an
evidence
of
godly
conversation
,
to
approve
our selves
to
God
and
man
,
both
by
doing
all
the
duties
of
a
godly
life
,
and
avoyding
the
contrary
.
This
is
the
only
work
of
Faith
in
us
.
1.
The
pit
whence
we
draw
this
water
of
life
,
is
deep
;
the
bucket
by
which
we
fetch
it
up
,
is
Faith
;
for
whatsoever
desire
or
strength
we
have
,
or
endeavour
to
live
godly
,
it
is
an
extraction
drawn
by
our
Faith
from
Jesus
Christ
.
I
live
by
Faith
in
the
same
God
.
2.
Faith
only
doth
assure
to
us
the
loving
kindnesse
of
God
;
God
so
loved
the
world
,
that
he
gave
his
only
begotten
son
,
&c.
Ecce
quantam
charitatem
,
what
eye
shall
behold
this
,
but
the
eye
of
Faith
?
3.
Faith
worketh
love
,
that
is
,
it
breedeth
a
correspondence
between
Christ
and
us
;
for
the
beleeving
soul
assured
of
Christs
love
to
it
,
doth
cast
about
within
it self
,
quid
rependam
?
and
finding
nothing
to
recompence
that
love
,
it
seeketh
how
God
may
be
pleased
,
and
walketh
in
that
way
so
neer
as
he
can
.
So
it
is
said
of
the
faithful
,
that
they
walk
with
God
,
and
they
answer
every
temptation
to
evill
,
as
Joseph
did
;
How
shall
I
do
this
and
sin
aga●●●●●●d
?
Or
if
by
infi●●●
,
●hey
fall
,
they
cry
God
mercy
,
and
they
groan
and
grie●●●●hin
themselves
that
they
cannot
performe
better
service
to
God
.
Thus
we
love
God
,
1
Joh.
4.19
Luk.
7
47.
because
he
loved
us
first
.
And
Christ
said
,
Many
sins
are
forgiven
her
,
quia
dilexit
multum
.
This
is
a
fruit
of
the
Holy
Ghost
shed
abroad
in
our
hearts
by
faith
.
Observe
it
,
when
faith
doth
lie
concealed
in
us
,
that
our selves
cannot
discern
it
,
yet
may
we
discern
in
our selves
our
love
of
God
,
and
of
such
as
love
God
;
and
this
proves
Gods
love
to
us
;
for
we
could
not
love
him
,
except
he
loved
us
first
.
4.
Faith
maketh
us
sincere
;
for
it
is
the
notation
of
our
faith
,
it
is
called
faith
unfained
,
and
Christ
saith
,
Blessed
be
the
pure
in
heart
;
faith
purifieth
the
heart
,
as
the
Apostle
saith
.
These
are
not
the
generation
of
them
that
are
pure
in
their
own
eyes
,
of
which
Solomon
spake
,
but
the
other
of
which
David
his
father
spake
,
Haec
est
generatio
quaerentium
faciem
tuam
.
Seeing
there
cannot
be
perfectio
operis
,
the
perfection
of
works
,
God
is
pleased
if
there
be
puritas
cordis
,
purity
of
heart
,
2
Cor.
1.12
.
which
the
Apostle
calleth
Simplicitie
,
and
godly
purenesse
.
And
that
is
known
by
these
signes
.
-
1.
If
a
man
be
humbled
in
true
contrition
for
sins
which
he
knoweth
himself
guilty
of
,
and
hath
no
peace
in
his
heart
till
he
hath
comfort
in
his
conscience
that
God
hath
forgiven
them
.
-
2.
If
he
consider
his
own
weaknesse
so
farre
as
to
acknowledge
that
he
committeth
many
sins
that
he
knoweth
not
,
and
prayeth
earnestly
,
and
often
with
David
,
à
secretis
meis
munda
me
,
cleanse
me
from
my
secret
sins
.
-
3.
If
he
finde
in
his
heart
a
present
strife
of
his
spirit
against
the
flesh
,
wrastling
with
his
own
corruptions
,
and
not
suffering
sin
to
reign
in
his
mortal
body
,
leading
him
captive
to
the
Law
of
sinne
.
-
4.
If
he
finde
him
watchful
to
prayer
and
fasting
,
and
watching
,
and
all
exercises
of
mortification
,
striving
to
bring
his
body
in
subjection
to
the
law
of
God
.
-
5.
If
he
be
willing
to
hide
the
word
of
God
in
his
heart
,
to
arme
him
against
Satans
temptations
,
as
Christ
did
with
scriptum
est
,
it
is
written
.
-
6.
If
he
finde
a
desire
of
perseverance
therein
to
the
end
,
which
is
discerned
by
his
spiritual
growth
from
grace
to
grace
,
bringing
forth
more
fruit
even
in
age
,
as
Christ
testifieth
of
the
Church
of
Thyatira
,
more
at
the
last
then
at
the
first
,
Rev.
2.19
.
For
he
that
beleeveth
in
me
,
out
of
his
belly
shall
flow
rivers
of
the
water
of
life
.
John
7.38
.
These
be
sure
proofs
of
sincere
faith
,
which
though
it
be
weak
,
yet
it
will
gather
strength
;
and
being
able
to
fight
,
will
in
the
end
be
made
able
to
overcome
all
our
enemies
.
3.
How
faith
may
be
preserved
.
This
seemeth
a
needlesse
question
,
because
we
have
cleare
evidence
of
Scripture
,
that
sincere
faith
cannot
be
lost
.
True
;
it
cannot
finally
be
lost
,
it
is
assured
to
God
;
but
we
must
preserve
it
,
so
as
that
in
temptations
and
afflictions
we
may
not
be
cast
down
with
fear
that
it
is
lost
.
Neither
that
we
do
bear
our selves
too
bold
upon
it
so
farre
as
to
presume
.
Therefore
we
are
bound
to
the
use
of
all
those
means
ordained
by
God
to
preserve
faith
.
If
it
be
an
hypocritical
or
a
temporary
Faith
,
it
may
be
lost
;
if
it
be
a
true
Faith
,
this
is
one
certain
sign
of
it
.
The
same
means
that
breede
Faith
in
us
,
the
same
means
do
nourish
it
:
therefore
If
thou
standest
by
Faith
,
be
not
high
minded
,
but
fear
.
It
is
a
Tenet
of
the
Church
of
Rome
,
Rom.
11.20
.
and
it
is
now
revived
of
late
by
the
Anabaptists
in
a
book
of
the
last
yeer
,
that
a
man
may
finally
fall
away
from
saving
grace
;
And
many
false
shewes
are
made
out
of
Scriptures
not
rightly
understood
,
to
maintain
this
heresie
.
I
say
no
more
,
but
as
the
Apostle
doth
,
Let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
.
He
that
is
once
assured
of
his
standing
,
1
Cor.
10.11
.
cannot
fall
,
because
the
same
Spirit
which
witnesseth
to
our
spirits
that
we
are
the
sonnes
of
God
,
doth
also
teach
us
all
things
,
and
bring
all
things
to
our
remembrance
,
which
Christ
hath
taught
us
.
The
means
are
The
Word
,
the
Sacraments
,
Prayer
.
-
1.
The
Word
;
for
as
we
are
born
anew
by
the
immortal
seed
of
the
Word
,
so
we
must
as
new
born
babes
desire
the
sincere
milk
of
the
Word
,
that
we
may
grow
thereby
.
-
2.
The
Sacraments
of
Baptisme
and
the
Lords
Supper
;
for
these
also
serve
to
strengthen
Faith
.
-
1.
By
visible
representations
to
the
sense
of
the
inward
graces
of
Gods
spirit
,
that
walking
here
by
Faith
and
not
by
sight
,
we
may
have
something
to
fasten
our
eye
upon
,
which
may
be
to
us
as
the
brazen
serpent
lifted
up
.
-
2.
By
the
vertue
of
consignation
,
because
these
Sacraments
are
the
Seals
of
Gods
Covenant
of
grace
,
obliging
God
the
giver
to
continue
his
love
to
us
,
and
reciprocally
binding
us
to
return
duty
and
love
and
obedience
to
him
.
-
3.
By
the
efficacy
of
mediation
,
because
they
be
the
means
in
the
Ordinance
of
God
,
whereby
he
doth
convey
his
spiritual
graces
to
us
,
so
that
Baptism
is
called
the
cover
of
regeneration
,
and
by
Baptism
Christ
is
put
on
.
The
Supper
of
Christ
presenteth
Christ
to
us
our
spiritual
food
,
and
therein
we
do
eat
and
drink
his
body
and
blood
.
This
admonisheth
us
to
be
swift
to
hear
,
and
to
neglect
no
opportunity
for
the
same
.
To
renew
our
Baptism
by
often
repentance
,
to
frequent
the
Table
of
the
Lord
,
as
the
feast
of
our
souls
.
This
advanceth
our
ministry
of
these
by
which
this
Serpent
is
lifted
up
on
high
,
and
set
on
a
pole
for
all
that
desire
health
to
look
upon
it
.
They
that
are
carelesse
and
negligent
in
these
things
,
will
soon
make
shipwrack
of
that
temporary
faith
that
they
seem
to
have
;
for
they
that
live
in
the
neglect
of
these
things
,
do
forsake
their
own
mercy
,
and
declare
plainly
that
their
Faith
is
not
sound
and
sincere
,
but
their
whole
righteousnesse
is
like
the
morning
dew
,
soon
dried
up
.
3.
Prayer
,
1.
for
that
shewes
of
whom
we
hold
,
not
of
our selves
,
but
of
God
.
2.
That
bringeth
us
into
Gods
acquaintance
and
familiar
conversation
whereby
we
do
more
perceive
Gods
love
to
us
and
declare
our
love
to
God
.
4.
How
Faith
must
be
used
.
The
handling
of
this
point
draweth
in
the
third
word
of
my
text
,
which
is
life
.
The
just
shall
live
by
Faith
.
The
right
use
of
Faith
is
to
live
by
it
,
as
I
have
shewed
in
the
exposition
of
the
words
.
-
1.
There
is
use
of
it
in
the
natural
life
.
-
2.
In
the
spiritual
life
.
-
3.
For
the
eternal
life
.
1.
In
the
natural
life
;
for
-
1.
In
prosperity
.
-
2.
In
adversity
.
there
is
use
of
it
.
1.
In
prosperity
.
1.
Faith
is
a
shield
to
bear
off
all
the
flattering
temptations
of
the
flesh
,
Heb.
11.24
.
the
world
,
the
Devil
;
so
it
is
said
of
Moses
,
By
Faith
Moses
when
he
was
come
to
yeers
,
refused
to
be
called
the
sonne
of
Pharaohs
daughter
.
And
by
Faith
Joseph
when
he
was
tempted
by
his
unchaste
mistris
,
whose
offer
tendered
him
all
sensual
delight
,
refused
her
,
and
would
not
sin
against
God
.
2.
Faith
is
the
contentment
of
the
righteous
in
those
things
that
they
possesse
;
they
beleeve
them
to
be
the
gifts
of
God
,
and
they
are
satisfied
with
his
allowance
;
so
by
Faith
Daniel
was
content
with
his
pulse
,
and
refused
the
Kings
meat
;
they
that
do
beleeve
that
God
knows
better
then
they
what
is
good
and
sufficient
for
them
,
are
content
with
what
they
have
.
3.
Faith
is
the
acknowledgment
of
all
our
good
from
God
,
for
thanksgiving
is
a
work
of
Faith
,
and
giveth
God
his
due
.
4.
Faith
dependeth
upon
God
for
the
time
to
come
,
Psal.
16.5
.
as
David
saith
,
thou
maintainest
my
lot
.
I
have
set
the
Lord
alwayes
before
me
,
Psal.
16.8
.
he
is
at
my
right
hand
,
I
shall
not
be
moved
.
Upon
which
ground
the
faithful
do
build
things
hoped
for
,
and
commit
their
wayes
to
the
Lord
.
They
cast
all
their
care
upon
God
,
for
he
careth
for
them
.
And
surely
it
is
for
want
of
Faith
that
the
filii
saeculi
hujus
the
men
of
this
world
do
rise
so
early
,
and
go
so
late
to
bed
,
and
eate
the
bread
of
carefulnesse
,
robbing
God
of
his
service
,
and
breaking
the
Sabbath
,
and
often
doing
wrong
to
their
brother
to
build
up
themselves
,
it
is
a
signe
that
they
dare
not
trust
God
.
A
strange
inference
.
-
1.
For
we
beought
nothing
with
us
into
the
world
.
-
2.
We
cannot
deny
but
that
whatsoever
we
have
or
possesse
in
the
world
,
it
is
the
gift
of
God
;
for
aperiente
manum
de
implet
omnia
;
we
have
no
interest
in
any
thing
,
being
born
in
sin
,
the
right
is
in
him
,
the
gift
from
him
.
-
3.
We
must
confesse
that
very
little
will
serve
our
necessities
whilest
we
do
live
in
the
world
.
-
4.
We
shall
carry
nothing
away
with
us
,
and
why
should
we
discruciate
our selves
with
cares
for
others
,
seeing
that
is
the
care
of
God
?
our
children
also
are
his
inheritance
.
I
know
and
beleeve
that
our
children
are
under
the
Covehant
and
Promise
of
grace
,
Ero
Deus
tuus
&
seminis
tui
.
Let
us
study
to
breed
them
to
the
love
and
service
of
God
,
let
us
not
waste
unthriftly
,
what
we
may
spare
from
our
own
necessities
,
and
for
the
charge
of
their
education
;
Let
us
use
all
honest
and
lawfull
means
to
provide
for
them
.
Thus
are
we
discharged
of
our
duty
,
permitte
Deo
Caetera
,
leave
the
rest
to
God
;
Faith
now
doth
all
that
remains
to
be
done
.
By
Faith
Isaak
blessed
Jacob
,
Heb.
11.20
,
21.
and
Esau
concerning
things
to
come
.
By
Faith
Jacob
when
hee
was
dying
blessed
both
the
sonnes
of
Joseph
.
2.
In
adversity
.
Thus
it
serveth
to
furnish
us
with
-
1.
Patience
.
-
2.
Hope
.
1.
With
Patience
,
to
bear
the
present
distresse
without
murmuring
at
God
.
David
is
a
notable
and
a
full
example
of
this
Faith
.
I
shall
shew
you
him
in
distresse
.
For
when
the
Amalekites
had
burnt
Ziklag
,
1
Sam.
30.
and
had
carried
away
captives
all
the
people
therein
,
and
amongst
them
Davids
two
wives
,
Abinoam
,
and
Abigael
,
David
was
greatly
distrest
,
so
were
all
the
people
.
They
lift
up
their
voice
and
wept
,
untill
they
had
no
more
power
to
weep
.
David
beside
this
sorrow
of
his
losse
,
and
compassion
of
the
losse
of
his
people
,
&c.
Feared
.
For
the
people
speak
of
stoning
him
,
because
the
souls
of
all
the
people
were
greived
,
every
man
for
his
sons
and
his
daughters
.
No
remedy
against
all
this
sorrow
but
Faith
.
1
Sam.
32.6
.
But
David
encouraged
himself
in
the
Lord
his
God
.
2
Chor.
20.
The
like
example
of
Jehoshaphat
;
When
some
came
and
told
the
King
of
an
army
coming
against
him
to
invade
him
;
instead
of
mustering
his
men
,
surveying
his
armour
,
sending
out
for
oxciliaries
to
resist
this
armie
.
Or
instead
of
sending
a
messenger
to
treat
of
peace
to
divert
the
enemy
,
and
to
prevent
war
.
Jehoshaphat
lets
the
enemy
come
on
;
Vers.
3.
Jehoshaphat
feared
,
and
set
himself
to
seek
the
Lord
,
and
proclaimed
a
fast
throughout
all
Juda
,
he
goes
to
Church
and
prayes
;
O
our
God
wilt
thou
not
judge
them
?
for
we
have
no
might
against
this
great
company
that
cometh
against
us
;
Vers.
12.
neither
know
we
what
to
do
:
but
our
eyes
are
upon
thee
.
In
the
very
distresse
to
which
this
remedy
is
applied
,
God
hath
threatned
the
Jews
with
an
invasion
by
the
Chaldeans
;
he
hath
declared
the
enemy
insolent
,
and
violent
,
what
shall
the
Jews
do
in
the
misery
?
Observe
,
God
takes
no
care
of
the
wicked
,
let
him
sin
,
let
the
Chaldeans
do
his
worst
to
him
,
but
The
just
man
shall
live
by
his
Faith
.
For
he
shall
possesse
his
soul
in
patience
.
Beloved
,
we
hear
of
distresses
abroad
;
if
we
do
but
crosse
the
water
,
the
sword
is
drawen
against
the
professours
of
the
Gospel
of
Jesus
Christ
,
and
they
that
have
armes
put
them
on
to
save
their
lives
,
and
stand
upon
their
guard
.
The
bloody
Iesuits
cry
to
the
French
King
of
our
Religion
,
Rase
it
,
Rase
it
.
We
know
not
how
God
may
visit
us
hereafter
,
when
the
light
of
Israel
shall
be
quenched
;
although
there
go
over
neitheir
men
nor
mony
to
relieve
the
distresses
of
our
own
mothers
children
,
filios
ecclesiae
,
children
of
the
Church
;
such
consultations
are
far
above
us
;
yet
let
us
pray
for
them
to
God
,
that
God
would
give
them
Faith
to
depend
upon
him
:
and
the
just
amongst
them
shall
live
by
that
Faith
.
There
is
an
example
nearer
kinne
to
this
land
,
the
daughter
of
great
Britaine
and
her
root
and
branches
;
for
whom
many
a
loyall
heart
in
this
Kingdom
aketh
,
in
whose
quarrel
the
honourable
house
of
Parliament
have
in
the
name
of
the
Commons
offered
to
unlock
all
the
treasures
,
to
put
on
armes
,
and
to
adventure
the
lives
of
all
faithful
Patriots
in
the
just
cause
of
restoring
them
to
their
rightful
inheritance
,
and
all
such
honours
as
their
just
claime
shall
challenge
.
In
their
distresse
I
know
no
other
comfort
but
my
Text.
The
just
shall
live
by
Faith
.
In
a
word
,
where
these
three
great
and
crying
sins
do
raigne
,
which
in
this
Prophecy
are
threatned
;
That
is
corruption
of
conversation
,
when
there
is
no
honesty
nor
truth
left
amongst
men
,
but
that
every
man
studyeth
the
building
of
his
own
house
,
he
cares
not
where
he
hath
the
brick
and
the
morter
.
Corruption
of
Religion
,
that
schisme
and
heresie
do
carrie
it
from
peace
and
truth
.
Corruption
of
justice
,
that
honours
,
places
of
service
in
the
Common
wealth
,
and
justice
it self
are
sold
for
mony
;
good
men
punished
,
evil
men
rewarded
.
Comfort
:
Justus
ex
fide
sua
vivet
,
the
just
shall
live
by
his
Faith
.
2.
Faith
furnisheth
us
with
Hope
.
That
also
-
1.
In
Prosperity
.
-
2.
In
Adversity
.
We
have
hope
through
Faith
that
God
will
continue
his
loving
kindn●sse
to
us
,
and
not
take
away
from
us
the
light
of
his
countenance
.
So
David
;
Surely
goodnesse
and
mercy
shall
follow
me
all
the
dayes
of
my
life
,
Psal.
23.6
▪
and
I
will
dwell
in
the
house
of
the
Lord
for
ever
.
Observe
in
Davids
hope
two
things
.
-
1.
The
ground
of
it
,
Faith
in
Gods
protection
,
for
that
is
the
part
of
the
whole
Psalme
.
The
Lord
is
my
shepheard
,
he
shall
feed
me
,
he
restoreth
my
soul
:
In
the
valley
of
the
shadow
of
death
thou
art
with
me
;
Thou
preparest
my
table
,
thou
anoyntest
my
head
with
oyle
,
my
cup
runneth
over
.
-
2.
The
means
by
him
used
to
continue
the
assurance
thereof
,
even
by
dwelling
in
the
house
of
God
continually
;
that
is
by
consecrating
his
whole
life
to
Gods
service
and
worship
.
2.
In
adversities
.
We
have
hope
that
either
God
will
strengthen
us
to
bear
it
,
or
give
issue
out
of
it
.
This
is
grounded
upon
that
promise
of
God
to
his
Church
.
I
will
not
leave
thee
nor
forsake
thee
,
And
if
we
hope
for
that
we
see
not
,
Rom.
8.25
we
do
with
patience
waite
for
it
.
There
is
no
such
comfort
in
the
sorrows
and
distresses
of
life
,
as
reading
the
holy
Scriptures
for
the
support
of
our
hope
.
For
,
They
are
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
Rom.
15.4
This
hope
keeps
the
heart
from
breaking
;
for
building
upon
the
truth
of
God
it
cannot
be
shaken
.
2.
How
Faith
must
be
used
in
the
Spirituall
life
,
-
1.
For
this
the
Apostle
doth
call
it
the
sheild
of
Faith
;
and
it
serveth
for
defence
against
the
fiery
darts
of
Sathan
,
to
keep
off
the
evil
that
is
yet
without
us
,
either
in
temptation
or
provocation
.
-
2.
It
serveth
also
to
purify
our
hearts
from
that
evil
which
we
do
bear
about
us
in
the
infection
thereof
.
-
3.
It
serveth
for
a
provocation
to
stirre
us
up
,
to
resist
the
power
of
the
enemy
;
1
Pet.
5.8
For
so
Saint
Peter
saith
,
Though
Sathan
go
about
like
a
roaring
lyon
,
seeking
whom
he
may
devour
,
Whom
resist
stedfast
in
the
faith
.
Vers
▪
9.
-
4.
It
serveth
for
victory
.
This
is
the
victory
by
which
we
overcome
the
world
,
even
our
Faith
.
-
5.
Many
that
returne
out
of
the
field
victorious
,
yet
may
bring
home
some
dangerous
wound
that
they
have
received
in
the
battaile
;
and
there
is
another
good
use
of
Faith
,
to
cure
and
heal
all
the
wounds
.
For
our
Faith
maketh
us
whole
-
6.
It
serveth
for
the
effectuating
the
means
.
-
1.
Hearing
.
-
2.
Sacraments
.
-
3.
Prayer
.
3.
For
our
eternall
life
.
Faith
is
profitable
unto
all
things
which
hath
the
Promise
of
the
life
present
,
1
Tim.
4.8
and
of
that
which
is
to
come
.
The
manner
how
it
worketh
this
assurance
,
is
,
-
1.
It
assureth
us
that
there
is
a
life
eternal
,
for
that
is
an
article
of
Christian
Faith
,
the
close
and
sweet
conclusion
of
our
Creed
.
-
2.
It
assureth
us
,
that
we
are
they
who
shall
by
the
free
gift
of
God
,
be
made
heirs
of
this
heavenly
Kingdom
:
reposita
est
mihi
corona
justitiae
.
-
3.
It
applieth
all
the
promises
of
God
to
those
several
graces
in
us
.
Thus
,
I
mourne
,
therefore
I
shall
be
comforted
:
I
am
pure
in
heart
being
washed
in
the
blood
of
Christ
,
Therefore
I
shall
see
God
:
I
hunger
after
righteousnesse
ergo
satisfied
:
I
love
God
;
ergo
,
all
things
work
together
for
my
good
:
I
beleive
,
ergo
,
I
shall
be
saved
.
-
4.
It
assureth
our
perseverance
to
the
end
in
our
love
and
obedience
;
yea
Faith
assureth
our
faith
to
us
;
For
beleiving
in
the
Author
,
is
beleiving
in
the
finisher
of
our
Faith
.
-
5.
It
stayeth
us
in
expectation
of
the
fruit
of
our
Faith
,
that
though
the
Vision
do
tarry
,
yet
we
think
it
not
long
to
waite
for
the
performance
of
it
.
Having
heard
of
the
excellent
use
of
Faith
,
you
cannot
but
observe
the
reason
why
Sathan
doth
aime
all
his
fiery
darts
at
our
Faith
,
because
all
our
obedience
,
and
righteousnesse
,
and
holinesse
,
is
quickened
and
strengthened
by
Faith
,
without
which
it
is
impossible
to
please
God
.
There
is
nothing
in
a
Christian
man
that
so
much
provoketh
Sathan
against
him
,
as
his
Faith
.
For
Faith
keepeth
us
from
being
devoured
of
this
roaring
Lyon
.
Therefore
two
assault
we
must
provide
for
:
-
1.
Sathans
labour
to
keep
us
from
getting
this
sheild
of
Faith
.
-
2.
His
sound
care
when
we
have
gotten
it
,
to
rob
and
spoil
us
of
it
.
1.
Assault
.
Sathan
knowing
that
our
Faith
makes
us
too
strong
for
him
,
and
quencheth
all
his
fiery
darts
.
doth
therefore
all
he
can
to
keep
us
from
the
means
by
which
Faith
is
increased
in
us
.
That
is
,
from
hearing
the
Word
and
receiving
the
Sacrament
,
from
meditation
,
from
prayer
;
and
as
often
as
you
find
your selves
tempted
to
neglect
these
,
know
it
to
be
Sathans
malice
against
you
to
keep
you
from
Faith
.
The
brest-plate
of
righteousnesse
without
a
sheild
of
Faith
,
is
not
sufficient
to
keep
off
the
fiery
darts
of
Sathan
from
wounding
us
,
but
Faith
quencheth
them
.
They
therefore
that
live
in
the
love
and
in
the
use
of
those
means
,
may
comfort
themselves
that
Sathan
shall
not
be
able
to
hinder
them
from
obtaining
a
comfortable
vegetation
and
growing
up
in
Faith
.
2.
Assault
.
And
whereas
he
laboureth
to
wrest
our
Faith
from
us
,
we
shall
find
that
both
his
cunning
and
strength
will
fail
him
,
for
saving
Faith
cannot
be
lost
.
To
establish
our
Faith
,
let
us
know
that
imperfect
Faith
may
be
a
sound
and
true
Faith
;
for
we
cannot
attain
to
perfection
in
this
life
,
but
if
we
have
a
good
conscience
in
all
things
,
willing
to
live
honestly
,
Heb.
13.18
we
may
have
boldnesse
with
God
.
For
as
Christ
prayed
for
Peter
that
his
Faith
might
not
fail
;
so
he
prayeth
for
his
whole
Church
,
even
for
all
that
shall
beleive
in
him
through
his
Word
,
Joh
17.26
that
the
love
wherewith
the
Father
h●th
loved
him
,
may
be
in
them
,
and
he
in
them
:
Which
love
will
keep
us
that
we
fall
not
off
quite
from
him
.
We
are
not
denyed
the
use
of
riches
,
honours
or
lawful
pleasures
;
these
be
ornaments
and
comforts
of
life
,
but
we
cannot
live
by
them
,
they
perish
in
the
using
of
them
.
Our
obedience
and
good
works
are
the
fruits
of
Faith
,
we
live
by
Faith
,
Faith
lives
in
obedience
,
for
without
works
Faith
is
dead
:
Did
we
but
know
the
unvaluable
price
of
Faith
,
we
would
seek
it
more
then
all
other
things
,
and
like
the
Merchant
in
the
Parable
,
Mat.
13
44
we
would
part
with
all
we
have
to
purchase
Faith
.
I
conclude
with
St.
Bern.
Dicamus
fidem
vitem
,
virtutes
palmites
,
Botrum
opus
,
devotionem
vinum
.
Our
vine
yarder
hath
bestowed
much
digging
and
planting
,
and
composing
,
and
fensing
upon
this
Vine
,
let
it
put
forth
,
and
let
the
clusters
call
it
fruitful
,
and
let
the
Vine
please
both
God
and
men
.
Now
that
we
have
searched
this
gracious
mine
of
comfort
,
and
found
the
rich
vein
which
maketh
us
able
to
live
both
here
and
hereafter
.
Let
me
admonish
you
what
is
objected
against
the
Doctrine
delivered
out
of
this
place
.
Ribera
a
learned
Iesuite
,
when
he
cometh
to
this
Text
in
his
full
commentary
upon
this
Prophet
,
saith
.
Incidimus
in
locum
qui
est
lapis
offensionis
duabus
domibus
Israelis
,
hoc
est
orthodoxis
,
&
haereticis
qui
recesserunt
à
domo
David
.
It
greives
the
Church
of
Rome
that
we
have
so
clear
a
Text
in
th
is
Prophet
,
and
that
so
much
urged
in
the
Epistles
of
the
Apostles
for
our
justification
by
Faith
alone
;
and
Ribera
is
much
deceived
if
he
mean
us
under
the
tittle
of
haeretiques
;
for
this
place
is
no
offence
to
us
:
It
is
the
most
comfortable
doctrine
that
we
can
embrace
,
nothing
doth
more
set
forth
the
excellency
of
Faith
,
nothing
doth
more
assure
to
us
our
eternal
life
.
Fain
would
Ribera
have
shifted
off
the
clear
evidence
of
this
place
with
this
illusion
,
that
the
Prophets
meaning
is
this
,
The
just
man
,
that
is
,
the
man
that
desireth
to
be
just
,
shall
live
the
life
of
grace
by
the
Faith
whith
he
hath
in
Christ
Jesus
.
We
understand
that
a
man
is
justified
only
by
Faith
,
and
that
without
the
Law
as
the
Apostle
doth
also
teach
.
And
it
were
a
poor
comfort
to
the
Church
in
their
distresse
to
tell
them
,
that
the
just
man
should
live
by
his
Faith
,
except
the
Lord
in
that
promise
did
assure
them
the
comforts
,
not
only
of
the
naturall
,
but
of
the
spirituall
and
eternal
life
Neither
would
the
Apostle
urge
this
Text
,
but
with
these
contents
.
For
exexamine
the
places
where
these
words
are
urged
,
and
it
wil
appear
.
The
Apostle
professeth
.
Rom.
1.17
I
am
not
ashamed
of
the
Gospel
of
Christ
,
&c.
For
therein
is
the
righteousnesse
of
God
revealed
from
faith
to
faith
,
as
it
is
written
,
Justus
ex
fide
vivet
,
the
just
shall
live
by
his
faith
.
The
Gospel
is
said
to
reveal
the
righteousnesse
of
God
,
he
cannot
mean
the
essential
righteousnesse
by
which
God
is
justice
it self
in
his
divine
nature
;
but
he
doth
understand
that
righteousnesse
of
which
the
Apostle
speaketh
,
who
is
made
unto
us
wisdom
,
Righteousnesse
,
&c.
that
is
,
Christ
our
Righteousnesse
:
and
this
is
called
the
grace
of
God
which
bringeth
salvation
This
is
revealed
now
in
the
cleare
light
of
the
Gospel
in
real
performance
,
which
was
before
exhibited
in
visions
and
dreams
,
and
types
and
ceremonies
whilst
the
veyle
was
up
.
It
is
revealed
from
faith
to
faith
.
As
Origen
and
Chrysostome
truly
enough
,
but
not
enough
fully
:
Ex
side
veteris
testimonii
in
fidem
novi
;
as
Ambrose
,
Ex
fide
Dei
promittentis
in
fidem
hominis
credentis
.
But
most
fully
.
Ex
fide
incipiente
,
in
fidem
proficientem
.
For
as
Clemens
saith
,
Apostolus
unicam
tantum
fidem
annunciat
,
quae
crescendo
proficit
,
Till
it
grow
up
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
fulnesse
of
faith
.
Heb.
10.22
And
so
this
text
is
well
cited
;
for
the
just
man
who
is
made
just
by
faith
;
doth
live
in
it
and
by
it
.
For
how
can
the
Gospel
be
the
power
of
God
to
salvation
,
except
it
revealeth
to
us
the
life
of
saith
,
seeing
it
is
so
only
to
such
as
do
believe
?
This
first
place
cleareth
the
point
,
that
the
Apostle
doth
understand
Gods
word
in
my
text
so
,
as
that
the
means
of
life
is
faith
,
and
faith
only
:
for
so
it
is
further
urged
by
Saint
Paul
,
who
saith
,
But
that
no
man
is
justified
by
the
works
of
the
law
in
the
sight
of
God
,
Gal.
3.11
.
is
evident
;
for
the
just
shall
live
by
faith
.
Here
these
words
are
brought
in
to
prove
,
that
faith
only
doth
justifie
in
the
sight
of
God
;
which
is
thus
proved
.
Life
eternal
comes
only
by
faith
;
therefore
righteousnesse
comes
only
by
faith
.
The
antecedent
is
Gods
own
word
in
my
text
.
The
consequence
is
thus
proved
,
for
Righteousnesse
is
the
foundation
of
life
eternall
.
They
which
receive
the
abundance
of
grace
,
Rom.
5.17
and
of
the
gift
of
righteousnesse
shall
reign
in
life
.
And
in
the
next
verse
it
is
called
Justification
of
life
.
Vers.
18.
And
this
sequence
doth
the
Apostle
make
in
his
own
comfortable
perswasion
of
himself
,
I
have
fought
a
good
fight
,
this
is
the
great
fight
with
Principalities
and
Powers
:
1
Tim.
4.8
And
I
have
kept
the
faith
,
this
is
the
shield
which
beareth
off
the
fiery
darts
discharged
against
him
in
this
fight
:
his
comfort
is
,
From
henceforth
is
laid
up
for
me
a
Crown
of
righteousnesse
.
This
righteousnesse
is
not
of
the
law
,
which
he
hath
fulfilled
,
but
the
righteousnesse
of
the
faith
which
he
hath
kept
.
It
is
not
the
brest-plate
of
righteousnesse
,
but
it
is
the
shield
of
faith
that
beareth
off
all
the
fiery
darts
of
Satan
,
and
therefore
the
just
man
doth
not
live
and
come
out
of
this
battail
victorious
by
righteousnesse
,
but
by
faith
.
This
place
thus
applied
by
our
Apostle
,
is
the
ground
of
our
Church
tenet
,
against
which
the
gates
of
hell
cannot
prevaile
,
namely
that
sola
fides
justificat
,
faith
alone
doth
justifie
.
That
which
the
Romanists
do
lay
to
our
charge
,
is
,
that
we
exclude
good
works
,
and
upon
that
slanderous
imputation
,
both
Dr.
Stapleton
,
Harding
,
Bellarmine
,
Campiane
,
Bishop
,
and
indeed
generally
all
Popish
writers
do
proclaim
us
Hereticks
,
and
they
will
not
hear
us
,
saying
,
that
the
justifying
faith
which
we
preach
,
must
be
such
as
worketh
by
love
.
They
like
the
Pharisee
trust
in
themselves
that
they
are
perfect
;
we
with
the
Publican
,
cry
out
in
faith
of
Christ's
sufficient
satisfaction
,
Domine
miserere
,
Lord
have
mercy
;
upon
whose
example
Saint
Augustine
saith
;
Videte
fratres
,
magis
placuit
humilitas
in
malis
factis
,
quam
superbia
in
bonis
factis
.
The
cause
is
in
sight
;
the
humility
of
the
one
was
with
faith
,
the
pride
of
the
other
was
in
presumption
:
And
God
resisteth
the
proud
but
giveth
grace
to
the
humble
.
I
conclude
this
point
,
wherein
I
have
held
you
long
;
I
know
with
how
much
comfort
and
profit
to
my self
,
I
hope
without
your
losse
of
time
.
What
man
is
he
that
desireth
life
,
who
would
live
as
a
man
,
as
a
good
man
,
and
as
an
happy
man
?
I
answer
in
the
words
of
the
Sonne
of
God
;
As
thou
believest
,
so
shall
it
be
unto
thee
.
Or
in
the
Words
of
the
Father
of
that
Son
in
my
text
.
The
just
man
shall
live
by
his
faith
.
Vers.
5.
Yea
also
because
he
transgresseth
by
wine
,
he
is
a
proud
man
,
neither
keepeth
at
home
:
who
enlargeth
his
desire
as
hell
,
and
is
as
death
,
and
cannot
be
satisfied
,
but
gathereth
unto
him
all
Nations
,
and
heapeth
unto
him
all
People
.
NOw
that
God
hath
declared
what
rest
and
comfort
his
Church
hath
in
the
manifold
oppressions
of
the
enemies
thereof
,
they
shall
live
by
their
faith
;
In
all
the
rest
of
this
chapter
,
he
declareth
his
own
just
Providence
in
the
Government
of
the
world
,
and
in
the
severe
execution
of
his
judgments
upon
impenitent
offenders
,
that
the
Prophet
may
inform
himself
and
others
,
that
God
hath
not
forgotten
to
be
just
.
The
last
verse
of
the
chapter
is
the
total
of
the
chapter
.
The
Lord
is
in
his
holy
Temple
,
let
all
the
earth
keep
silence
before
him
.
That
he
sitteth
not
there
idle
,
but
is
awake
,
that
his
eyes
do
see
,
and
his
eye-lids
do
try
the
sonnes
of
men
,
that
we
shall
hear
from
his
own
mouth
.
Concerning
the
words
of
this
fifth
verse
,
Yea
also
,
because
he
transgresseth
by
wine
,
he
is
a
proud
man
,
neither
keepeth
at
home
.
These
words
are
read
diversly
both
by
Translators
and
by
Expositors
.
Our
first
English
Church-bibles
read
thus
.
Like
as
the
wine
deceiveth
the
drunkard
,
even
so
the
proud
shall
faile
and
not
endure
.
The
Geneva
followeth
the
same
sense
.
Yea
indeed
the
proud
man
is
as
he
that
transgresseth
by
wine
,
therefore
shall
he
not
endure
.
Arias
Montanus
:
Et
quo
modo
vinum
potantem
decipit
,
sic
erit
superbus
,
&
non
decorabitur
.
In
his
Interlineary
he
followeth
the
text
in
the
original
,
but
in
his
Commentary
he
followeth
the
vulgar
Latin
authorized
for
the
Canon
by
the
Councel
of
Trent
.
Pagnine
.
Quanto
magis
patator
vini
qui
praevaricatr
,
qui
est
vir
superbus
,
non
permanebit
?
So
Mr.
Calvin
,
Etiam
certè
vino
transgrediens
,
vir
superbus
non
habitabit
.
The
70
have
no
mention
of
wine
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Here
be
three
words
to
expresse
pride
fully
:
-
1.
To
think
too
well
of
our selves
.
-
2.
To
think
contemptibly
of
others
.
-
3.
To
boast
and
glory
in
vain
ostentation
.
It
seemeth
to
me
that
the
purpose
of
this
place
,
is
to
expresse
the
insolency
and
pride
of
the
king
of
Babel
,
proud
Nebuchadnezzar
,
and
generally
of
the
enemy
of
the
Jew
,
the
Chaldaean
;
and
that
the
scope
of
the
place
is
to
resemble
them
big
swoln
in
their
own
self-opinion
,
to
a
man
that
is
drunk
with
wine
.
This
hath
good
coherence
with
the
former
words
,
for
shewing
how
the
just
man
and
the
proud
man
do
stand
in
opposition
.
His
soule
which
is
lifted
up
is
not
upright
in
him
:
but
the
just
shall
live
by
faith
;
faith
shall
establish
the
just
man
.
But
the
proud
man
who
is
drunk
with
the
vain
over-weening
of
himself
,
he
shall
not
continue
,
non
habitabit
,
he
shall
not
be
established
.
And
here
I
forsake
the
Kings
Bible
,
for
I
cannot
find
either
sense
or
coherence
in
it
.
The
words
following
are
plain
enough
;
for
God
therein
doth
expresse
that
he
taketh
notice
of
the
insatiable
desire
of
the
Chaldaean
,
who
incouraged
by
his
victories
,
doth
covet
to
be
Monarch
of
all
the
world
.
And
this
is
now
the
partition
of
the
rest
of
this
chapter
.
-
1.
Faults
.
-
2.
Punishments
.
-
The
first
fault
here
named
,
infatiablenesse
-
The
punishment
,
v.
6
,
7
,
8.
1.
The
ground
and
note
of
this
disease
of
infatiablenesse
,
is
pride
of
heart
.
2.
The
disease
it self
,
is
infatiablenesse
.
1.
Of
the
ground
:
it
is
pride
.
This
is
resembled
to
drunkennesse
,
it
is
a
spiritual
giddinesse
,
wherein
men
lose
themselves
,
and
as
the
drunkard
doth
both
think
and
speak
,
and
do
those
things
which
betoken
madnesse
,
his
reason
,
and
understanding
,
and
judgment
,
and
memory
failing
,
and
is
wholly
governed
by
his
fancy
:
so
the
proud
man
made
drunk
with
the
wine
of
his
over
weening
,
as
a
man
beside
himself
,
is
transported
with
his
own
self-opinion
,
Isa.
28.1
.
to
do
things
unseemly
as
the
drunkard
doth
.
The
Prophet
reproving
the
pride
of
Ephraim
,
doth
use
this
resemblance
,
Wo
to
the
Crowne
of
Pride
,
the
drunkards
of
Ephraim
.
And
again
,
Ver.
3.
The
Crown
of
Pride
,
the
drunkards
of
Ephraim
shall
be
troden
underfoot
.
And
after
,
They
are
drunken
,
Isa.
29.9
.
but
not
with
wine
;
they
stagger
,
but
not
with
strong
drink
.
Thus
doth
pride
rob
us
of
our
wits
,
and
we
say
of
the
proud
man
;
that
he
doth
not
know
himself
.
Wine
and
strong
drink
moderately
taken
do
comfort
the
heart
of
man
,
but
when
we
over-drink
,
we
cease
to
be
our selves
;
so
is
it
with
self
love
:
for
every
man
by
the
law
of
charity
is
bound
to
love
himself
,
and
to
love
himself
first
;
when
this
love
doth
not
ooverflow
the
banks
,
it
is
charity
;
when
it
exuberateth
,
it
is
pride
.
All
sober
men
do
esteem
drunkards
vile
,
and
account
drunkennesse
a
loathsome
sin
;
let
the
proud
man
see
himself
in
that
glasse
,
for
the
drunkard
is
the
picture
of
the
proud
man
.
1.
Drunkennesse
makes
men
think
themselves
very
wise
,
and
such
as
flie
the
conference
of
their
betters
when
they
are
sober
,
in
their
drink
care
not
with
whom
they
do
contest
,
and
regard
no
mans
presence
.
So
the
proud
man
is
wise
in
his
own
opinion
;
Salomon
saith
,
There
is
more
hope
of
a
foole
then
of
him
2.
Drunkennesse
maketh
many
apt
to
quarrel
.
Who
hath
contentions
?
the
answer
next
verse
.
They
that
tarry
long
at
the
wine
.
Pro.
23.29
And
so
is
it
with
the
proud
man
:
for
he
that
is
of
a
proud
heart
stirreth
up
strife
.
Vers.
30.
Pro.
28.25
3.
The
drunkard
whilst
he
is
in
his
Cups
,
is
not
to
be
admonished
.
Abigail
durst
say
nothing
to
Nabal
,
whilst
the
wine
was
in
his
head
.
And
the
proud
man
is
too
full
of
himself
to
hear
any
good
counsel
.
4.
David
hath
two
complaints
.
-
The
drunkards
made
songs
of
me
.
-
The
proud
have
had
me
exceedingly
in
derision
,
so
both
of
them
sit
in
the
chair
of
the
scornful
.
Ps.
1●9
.
51
.
5.
They
are
alike
in
their
punishment
in
this
world
;
for
,
The
drunkard
and
the
proud
man
are
both
rewarded
with
contempt
;
all
that
walk
in
good
ways
are
ashamed
of
them
,
and
avoid
their
company
.
A
mans
pride
shall
bring
him
low
.
Pro.
29.23
Pro.
21.17
.
Pro.
15.25
.
1
Cor.
8.10
He
that
loveth
wine
and
oyle
shall
not
be
rich
.
6
They
are
alike
in
the
last
judgment
;
for
The
Lord
will
destroy
the
house
of
the
proud
.
And
the
Apostle
faith
of
drunkards
,
that
none
such
shall
inherit
the
Kingdome
of
God
.
You
see
how
like
they
be
both
in
culpa
,
&
in
poena
,
fault
and
punishment
.
Therefore
humility
is
our
lesson
,
and
we
shall
find
it
an
hard
lesson
to
take
out
now
in
the
over-grown
pride
of
our
times
,
wherein
contrary
examples
do
grow
so
thick
.
It
is
a
great
part
of
the
study
of
many
to
out-shine
their
neighbours
in
glorious
buildings
,
gay
apparel
,
rich
furnitures
of
their
houses
:
this
kind
of
pride
hath
done
much
hurt
,
especially
in
the
ruine
of
-
1.
Charity
,
which
had
wont
to
cloath
the
naked
,
feed
the
hungry
,
refresh
the
thirsty
,
and
minister
to
the
necessities
of
the
poor
brother
.
-
2.
The
ruine
of
Justice
which
gives
every
one
his
own
:
I
fear
if
many
proud
and
gay
persons
that
slant
it
in
bravery
of
rich
shew
should
do
so
,
their
feathers
restored
,
they
would
be
found
naked
.
-
3.
The
ruine
of
Temperance
which
prays
,
give
me
not
poverty
,
give
me
not
riches
,
give
me
things
convenient
for
me
for
they
be
fools
in
the
judgment
of
the
wife
men
,
that
die
of
prosperity
.
-
4.
The
ruine
of
Religion
,
for
godlinesse
is
not
it self
without
contentednesse
.
You
have
heard
how
deceitful
a
vanity
pride
is
.
The
pride
of
thy
heart
hath
deceived
thee
.
I
hasten
to
the
second
point
,
the
disease
:
Infatiablenesse
.
It
is
set
forth
in
two
resemblances
.
-
1.
The
proud
man
is
resembled
to
hell
.
-
2.
He
is
resembled
to
death
.
These
are
two
things
that
cry
Give
,
Give
,
and
are
never
satisfied
.
Observe
wherein
soever
any
man
or
woman
is
proud
,
if
they
do
know
any
bounds
;
Is
it
pride
in
apparel
;
who
was
ever
fine
enough
?
do
we
not
see
the
richest
stuffe
laid
and
overlaid
,
almost
hidden
,
with
rich
adornment
of
triming
;
and
when
the
stuffe
may
call
the
wearer
proud
,
the
trimme
and
fashion
may
resemble
them
to
the
grave
and
hell
,
and
shall
testifie
against
them
that
nothing
can
satisfie
them
;
and
yet
to
this
they
adde
often
change
.
I
do
not
say
much
change
of
rich
apparel
,
but
changing
often
in
the
wearing
;
I
have
heard
of
two
or
three-shifts
in
a
day
.
These
be
they
that
entertain
every
forrain
fashion
,
and
naturalize
out-landish
formes
amongst
us
:
Christ
will
one
day
tell
some
body
,
I
was
stark
naked
,
and
you
clothed
not
me
.
The
ambition
,
that
all
sorts
and
degrees
of
men
and
women
are
sick
of
,
is
;
a
desire
to
exceed
their
own
rank
in
shew
.
The
Country
striveth
with
the
City
,
as
farre
as
their
markets
will
bear
it
out
,
the
City
with
the
Court
;
these
encroachments
put
pride
to
shifts
;
for
when
Mechanicals
come
so
fast
upon
the
ancient
Gentry
of
the
Land
,
usurping
both
their
shew
and
title
,
almost
ashamed
of
the
name
of
their
trades
and
occupations
that
have
made
them
so
fine
,
The
Gentry
are
put
to
it
to
streine
their
tenant
one
note
higher
to
enable
them
to
the
start
;
and
their
rif●ing
and
growth
must
put
on
the
Nobility
;
and
make
them
mend
their
pace
.
Thus
unsatiably
do
we
strive
to
out-go
our selves
,
that
goodly
inheritances
are
worne
out
,
and
vanity
doth
end
in
misery
in
many
,
in
them
it
continueth
with
scorn
and
disdain
.
And
when
you
have
made
your selfe
as
fine
as
you
can
,
you
will
come
a
great
many
degrees
behind
Solomon
in
his
royalty
;
yet
Solomon
was
not
clothed
like
one
of
the
Lilies
of
the
field
.
Thus
insatiable
is
the
pride
in
buildings
,
a
vanity
which
ladeth
the
earth
here
and
there
with
specious
,
spacious
piles
of
brick
and
stone
,
wherof
the
owners
have
scarce
the
pleasure
of
beholding
the
same
with
their
eyes
,
being
afraid
of
the
hospitality
that
should
correspond
that
great
shew
of
room
.
The
proud
in
beauty
,
declare
themselves
insatiable
in
striving
to
mend
Gods
work
by
art
.
In
pretio
quondam
ruga
senilis
erat
,
the
aged
wrinkles
were
wont
to
be
held
in
honour
.
But
if
there
be
any
help
for
it
now
,
time
shall
be
spent
in
study
how
to
hide
and
conceale
the
ruines
of
time
.
The
pride
mentioned
in
my
text
is
of
power
,
which
every
one
desireth
,
and
few
do
know
how
to
manage
.
The
Chaldaeans
having
obtained
some
victories
,
are
now
ambitious
to
be
lords
of
all
the
earth
,
It
is
said
of
Pyrrhus
King
of
the
Epirotes
,
he
sits
studying
how
he
may
get
the
next
Kingdom
to
him
,
to
make
himself
strong
enough
to
bid
the
next
King
battel
,
and
to
get
the
conquest
of
him
,
that
the
fear
of
his
power
may
make
the
next
King
yeeld
himself
.
And
Alexander
when
he
had
conquered
the
world
,
sate
down
and
wept
,
that
there
were
no
more
worlds
left
for
him
to
conquer
.
The
Bishop
of
Rome
from
a
Diocesan
Jurisdiction
,
hath
swelled
by
degrees
,
partly
by
his
own
ambition
,
partly
by
the
connivence
of
Princes
,
to
an
universal
Hierarchy
,
and
his
Parasites
make
him
the
man
to
whom
belongs
Omnia
subjecisti
pedibus
ejus
,
thou
hast
put
all
things
under
his
feet
.
His
eldest
son
hath
fairly
dilated
his
empire
;
we
know
that
in
88.
he
had
not
enough
,
he
would
have
faine
been
dividing
of
Shechem
,
and
meating
out
the
valley
of
Succoth
.
In
inferiour
places
,
how
are
men
transported
with
desire
of
power
and
command
,
and
how
unsatiable
in
that
desire
?
witnesse
the
many
offices
,
the
various
employments
,
which
some
have
desired
and
obtained
to
be
congested
on
them
.
I
say
no
more
of
this
unsatiable
gulf
of
desire
,
then
my
text
saith
,
it
is
like
two
things
that
they
love
not
,
Hell
and
Death
.
Death
is
not
satisfied
but
with
all
;
it
is
named
last
in
my
text
,
as
the
greediest
of
the
two
;
hell
desires
all
the
ungodly
of
the
earth
,
it
is
a
pit
digged
for
the
ungodly
.
But
death
swalloweth
all
;
Statutum
est
omnibus
semel
mori
,
what
man
liveth
and
shall
not
see
death
?
So
insatiable
is
the
desire
of
power
.
This
resemblance
doth
shake
the
strength
of
that
desire
much
,
if
we
think
upon
it
well
,
I
labour
and
strive
to
get
many
under
my
command
,
and
death
is
labouring
together
with
me
to
bring
me
to
the
grave
;
and
if
I
do
not
use
my
power
to
the
glory
of
God
,
and
the
good
of
my
brethren
,
hell
is
as
busie
and
as
greedy
to
devour
me
.
This
is
one
of
the
crying
sins
of
our
Land
,
insatiable
pride
;
this
makes
dear
rents
,
and
great
fines
,
this
takes
away
the
whole
cloathing
of
many
poore
;
to
adde
one
Lace
more
in
the
suits
of
the
rich
;
this
shortens
the
labourers
wages
,
and
addes
much
to
the
burthen
of
his
labour
.
This
greedinesse
makes
the
market
of
spiritual
and
temporal
offices
and
dignities
,
and
puts
well-deserving
vertue
out
of
countenance
.
This
corrupts
Religion
with
opinions
,
justice
with
bribes
,
charity
with
cruelty
;
it
turns
peace
into
schisme
and
contention
,
love
into
complement
,
friendship
into
treason
,
and
sets
the
mouth
of
hell
yet
more
open
,
and
gives
it
a
new
appetite
for
more
souls
.
The
use
of
all
,
is
the
doctrine
of
contentation
,
as
we
professe
,
that
we
have
our
being
,
not
of
our selves
,
but
of
God
;
In
him
we
live
,
move
,
and
have
our
being
;
He
made
us
,
and
not
we
our selves
;
so
let
us
be
content
with
his
provision
for
us
.
It
was
Satans
first
suggestion
to
Adam
;
for
so
he
had
formerly
corrupted
himself
,
and
lost
his
first
estate
;
to
suggest
pride
he
would
shew
man
a
way
how
to
be
like
God
,
and
then
all
the
fruits
in
the
garden
would
not
content
him
,
he
must
taste
also
of
the
forbidden
fruit
.
Haman
was
as
high
as
the
favour
of
the
King
could
advance
him
,
Hest.
5.13
.
and
yet
he
confest
,
All
this
doth
me
no
good
.
Pope
Julius
the
third
,
was
forbidden
to
eat
Pork
by
his
Physitian
,
and
no
other
dish
would
please
him
,
he
commanded
it
to
be
set
before
him
in
despight
of
God
.
Therefore
hear
the
Apostle
Is
is
good
to
have
the
heart
stayed
or
established
with
grace
,
Heb.
13.9
.
and
not
with
meats
which
have
not
profited
them
&c.
The
grace
of
contentment
is
like
the
ballast
of
the
ship
,
which
gives
herher
trimme
,
and
makes
her
strong
and
jocund
upon
the
great
waters
.
Faith
doth
bring
us
to
God
,
it
stoopeth
us
to
him
,
it
fastneth
us
upon
him
.
Pride
maketh
us
shift
for
our selves
,
and
divideth
us
from
God
:
he
offereth
his
wings
to
such
,
and
they
will
not
be
gathered
together
.
Let
us
know
that
we
are
never
past
the
wings
of
Gods
protection
here
,
and
therefore
let
us
resort
humbly
to
them
;
for
there
is
safety
,
and
rest
,
and
sufficiency
of
all
good
things
.
Let
us
remember
we
call
him
our
Father
,
and
therefore
we
may
cast
our
care
upon
him
.
Let
us
know
and
remember
that
nothing
but
God
can
fil
us
;
we
are
like
broken
vessels
that
can
hold
nothing
without
he
fashion
us
behind
and
before
:
we
are
like
fusty
vessels
that
corrupt
all
things
we
receive
,
without
he
purify
our
hearts
by
Faith
:
we
are
leaking
vessels
that
let
go
all
things
,
without
he
calce
us
and
make
us
teight
.
We
are
bottomlesse
bagges
,
wide-mouthed
to
take
in
,
but
unbottomed
to
retain
any
thing
,
except
he
do
give
us
contentment
to
stay
our
stomaks
and
to
remove
from
us
-
1.
An
inordinate
love
of
that
which
we
have
:
-
2.
An
inordinate
desire
of
more
:
-
3.
An
inordinate
use
of
all
.
The
punishment
will
be
terror
domini
,
the
terrour
of
the
Lord
.
Vers.
6.
Shall
not
all
these
take
up
a
Parable
against
him
,
and
a
taunting
Proverb
against
him
and
say
:
woe
to
him
that
increaseth
that
which
is
not
his
,
how
long
?
and
to
him
that
ladeth
himself
with
thick
clay
.
7.
Shall
they
not
rise
up
suddenly
that
shall
bite
thee
?
and
awake
that
shall
vexe
thee
?
and
thou
shalt
be
for
booties
unto
them
?
8.
Because
thou
hast
spoyled
many
nations
,
all
the
remnant
of
the
people
shall
spoyl
thee
,
because
of
mens
blood
,
and
for
the
violence
of
the
land
,
of
the
city
,
and
all
that
dwell
therein
.
2.
The
punishment
of
pride
now
followeth
.
Concerning
the
Words
.
SHall
not
all
these
take
up
a
Parable
against
them
?
By
all
these
he
meaneth
,
all
those
whom
the
King
of
Babylon
and
his
Chaldeans
have
troubled
and
persecuted
,
and
all
lookers
on
also
.
By
taking
up
of
a
Parable
,
which
word
is
rendered
by
Apophthegma
,
a
grave
and
wise
speech
is
here
meant
,
declaring
that
the
wisdom
of
men
shall
check
the
pride
of
the
Babylonians
,
and
proclaime
them
vain
.
The
taunting
Proverb
which
the
seventy
render
here
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
signifieth
Dicterium
:
a
bitter
quip
uttered
in
an
aenigmaticall
manner
of
speech
,
a
secret
gird
full
of
salt
and
sharpnesse
,
where
under
some
obscurity
of
words
is
secretly
couched
some
galling
and
cutting
tartnesse
of
meaning
.
We
must
search
this
speech
for
two
things
,
for
here
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
wise
saying
,
and
here
must
be
a
taunt
and
salt
taxation
in
some
obscure
and
aenigmatical
speech
.
The
first
is
in
the
former
words
,
wherein
he
denounceth
a
woe
to
him
that
makes
up
his
heap
wich
other
mens
goods
,
and
he
cryeth
to
him
,
how
long
?
taxing
his
insatiablenesse
.
The
sharp
and
salt
reproof
is
in
these
words
,
And
to
him
that
ladeth
himself
with
thick
clay
,
For
first
wherein
he
thinketh
to
gather
an
happinesse
,
he
reapeth
nothing
but
woe
.
2.
Wherein
he
hopeth
for
ease
and
relaxation
of
his
cares
,
he
getteth
a
burthen
,
which
the
word
of
loading
implyeth
.
3.
He
is
charged
that
he
is
author
to
himself
of
that
burthen
:
he
loadeth
himself
;
as
David
,
he
disquieteth
himself
.
4.
That
for
which
he
doth
himself
so
much
hurt
,
bringeth
on
himself
so
much
danger
,
it
is
no
better
then
thick
clay
.
The
gold
and
silver
of
the
earth
is
sharply
and
scornfully
mentioned
as
no
better
then
thick
clay
.
And
indeed
as
it
cometh
from
the
melting
to
the
eye
,
gold
seemeth
such
,
even
like
to
a
thick
and
massy
clay
,
it
hath
no
beauty
in
it
to
affect
the
eye
.
And
seeing
the
world
prizeth
this
rich
metall
at
so
high
a
rate
,
that
the
Babylonian
doth
make
no
conscience
of
cutting
the
Jews
throat
,
&
breaking
all
laws
of
nations
to
get
their
gold
,
God
doth
in
this
smart
quip
shew
how
the
Chaldean
shall
be
censured
,
and
taxed
abroad
for
his
scraping
,
when
all
that
he
hath
gotten
is
but
thick
clay
.
If
we
go
to
our
principia
naturae
,
principles
of
nature
,
we
shall
find
that
God
made
the
earth
,
and
whatsoever
after
that
,
either
mineral
growing
within
the
earth
,
grasse
or
pearle
,
flower
,
tree
or
fruit
growing
on
the
earth
,
beast
or
bird
,
fish
or
fowle
,
worme
or
fly
living
on
the
earth
,
or
in
the
water
,
and
man
the
lord
of
all
,
all
are
made
of
earth
.
Earth
the
chiefest
material
in
their
building
,
there
fore
to
Adam
,
said
God
,
Terra
es
.
If
man
the
most
excellent
of
creatures
in
the
composition
of
his
body
,
be
but
thick
clay
:
The
stile
is
high
enough
to
give
that
title
to
any
,
either
mineral
,
or
vegetable
whatsoever
.
7.
Shall
they
not
rise
up
suddainly
that
shall
bite
thee
?
and
awake
that
shall
vexe
thee
?
and
thou
shalt
be
for
booties
unto
them
?
Some
Interpreters
think
this
verse
also
a
part
of
that
taunting
speech
which
many
shall
use
against
Babylon
and
the
Chaldaeans
,
wherein
they
shall
declare
that
they
do
look
Pride
should
have
a
fall
.
The
manner
of
speech
frequent
to
the
Hebrews
by
interrogation
,
Shall
they
not
rise
up
,
&c.
hath
more
weight
in
it
,
and
implyeth
both
vehemency
in
the
Commination
,
and
assurance
of
the
judgment
threatned
,
more
then
if
he
had
said
,
They
shall
arise
that
shall
bite
thee
.
Read
Isay
13.
and
see
the
burthen
of
Babylon
,
and
passe
to
the
14.
for
this
v.
is
but
a
short
abridgment
of
that
full
prophecie
,
And
expoundeth
these
words
of
my
text
,
that
the
Medes
and
Persians
shall
very
shortly
arise
to
destroy
Assyria
,
and
all
the
Chaldaeans
.
The
same
judgement
is
threatned
by
the
Prophet
Jeremiah
,
cap.
50.
cap.
51.
A
Nation
coming
out
of
the
North
,
to
make
their
land
desolate
;
For
Media
is
a
city
north
from
Babylon
,
whence
Cyrus
came
against
it
.
And
for
the
manner
of
the
taking
of
Babylon
,
it
is
here
set
down
to
be
sudden
.
They
shall
rise
up
suddenly
that
shall
bite
thee
.
Herodotus
reports
that
upon
one
of
their
great
Holy-days
,
Chro.
35.
when
all
the
city
were
in
their
dancing
and
disports
,
Ex
inopinato
eis
Persae
astiterunt
,
on
a
sudden
the
Persians
came
upon
them
,
they
came
into
the
city
,
and
took
a
part
of
it
,
when
the
other
part
sung
out
their
song
,
and
danced
on
,
and
knew
not
that
the
enemy
had
surprized
them
.
So
they
were
bitten
,
and
vexed
,
and
taken
,
and
the
mighty
and
glorious
great
city
of
Babylon
,
was
made
a
booty
and
prey
to
the
Persians
.
The
greatnesse
and
riches
of
this
city
of
Babylon
,
is
by
Herodotus
thus
exprest
.
The
whole
dominion
of
the
Chaldaeans
being
laid
and
assessed
to
maintain
the
Kings
wars
for
defence
of
his
state
,
for
the
twelve
moneths
in
the
year
,
the
charge
of
four
moneths
was
imposed
on
Babylon
,
and
all
the
rest
of
Asia
bore
the
charge
of
the
8
months
so
that
one
third
of
the
imposition
lay
upon
Babylon
.
Vers.
8.
Because
thou
hast
spoiled
many
nations
.
The
first
Monarchy
that
we
read
of
in
holy
Scripture
is
that
of
the
Assyrians
,
began
by
Ninus
,
of
whom
Niniveh
took
name
,
and
by
Nimrod
,
whom
histories
call
Belus
,
and
after
him
succeeded
by
Semiramis
his
wife
.
This
Monarchy
grew
by
continual
wars
and
violations
of
their
neighbours
,
to
an
exceeding
height
and
strength
.
So
that
the
exaltation
of
that
Monarchy
was
the
ruine
of
many
nations
in
power
,
and
their
subjection
to
the
Assyrians
,
and
this
Monarchy
lasted
as
some
write
,
an
.
1300
Saint
Augustine
de
Civ
.
dei
lib.
16.
cap.
17.
speaking
of
this
Monarchy
,
saith
,
In
Assyria
praevaluerat
dominatus
impiae
Civitatis
;
hujus
caput
erat
illa
Babylon
:
He
calleth
it
nomen
aptissimum
.
Confusio
,
Confusion
,
Actively
;
for
it
confounded
all
the
parts
of
Asia
,
bringing
them
under
one
Regiment
,
and
it
came
it self
after
to
a
shameful
confusion
.
This
victorious
grassation
of
the
Assyrians
over-running
all
like
to
a
deluge
of
waters
,
did
so
swell
them
with
the
pride
above
reproved
,
and
here
threatned
,
that
the
Prophet
Isaiah
doth
call
this
Monarchy
Lucifer
.
How
art
thou
fallen
from
Heaven
O
Lucifer
Son
of
the
morning
.
As
in
the
judgement
of
the
ancient
learned
fathers
,
Isa.
14.12
alluding
to
the
fall
of
the
Angels
that
kept
not
their
first
estate
.
Nimrod
their
founder
,
Gen.
10.9
is
called
A
mighty
hunter
before
the
Lord
,
That
is
,
a
mighty
tyrant
and
a
great
Oppressour
of
men
.
The
blood
of
men
was
not
precious
;
the
Land
the
City
,
and
the
Inhabitants
,
all
bent
to
spoil
and
to
violence
.
Therefore
it
is
said
,
The
remnant
of
the
People
shall
spoil
thee
.
There
was
not
such
an
universal
subjection
to
the
Monarchy
of
the
Assyrians
,
but
that
there
were
a
remnant
left
to
come
upon
them
,
and
to
overcome
them
.
These
as
hath
been
said
,
were
the
Medes
and
Persians
,
Isa.
13
3.
whom
God
calleth
his
sanctified
ones
,
his
mighty
ones
for
his
anger
;
Because
he
hath
called
them
,
and
set
them
apart
from
others
,
to
be
Ministers
of
his
vengeance
for
the
destruction
of
this
proud
nation
.
For
he
will
make
inquisition
for
blood
;
and
they
that
have
smitten
with
the
sword
shall
now
perish
by
the
sword
.
De
verb
is
hactenus
.
In
these
words
,
which
are
the
Declaration
of
Gods
just
judgment
against
the
Chaldaeans
,
before
we
proceed
to
the
full
handling
of
them
,
We
must
first
take
notice
of
the
just
proces
of
God
against
this
pride
of
the
Chaldaeans
.
For
it
pleaseth
God
to
give
us
here
an
account
of
his
provocation
,
and
he
giveth
in
evidence
against
them
,
that
their
pride
went
not
alone
,
but
was
accompanied
with
many
sins
.
1.
Their
gripple
covetousnesse
in
seeking
to
increase
their
own
heap
;
and
covetousnesse
is
a
sinne
that
God
abhorreth
.
St.
Paul
doth
call
it
the
root
of
all
evil
.
2.
Their
violent
invasion
of
the
goods
of
others
by
injury
,
oppression
and
extortion
;
for
he
increaseth
that
which
is
not
his
.
Not
to
be
content
with
our
own
is
ungodlines
:
but
to
spoil
and
rob
others
,
and
to
be
our
own
Carvers
to
take
what
we
can
get
,
is
wrong
to
our
brethren
:
covetousnes
corrupteth
our selves
,
but
oppression
doth
violate
our
neighbour
,
of
whom
the
law
giveth
such
charge
,
ama
proximum
ut
teipsum
.
3.
Their
folly
.
for
what
is
this
great
stock
which
they
have
gathered
,
and
what
is
the
rich
heap
that
they
have
caught
?
it
is
but
thick
clay
;
and
what
have
they
done
with
all
their
labour
and
travel
,
but
made
a
burden
thereof
for
themselves
?
4.
Their
cruelty
is
charged
upon
them
,
which
is
exprest
in
sundry
circumstances
of
amplification
,
as
-
1.
In
the
extremity
of
it
,
no
lesse
then
spoiling
,
which
comprehendeth
all
kinds
of
hard
measure
that
can
be
offered
.
-
2.
In
the
extent
of
it
,
which
is
amplified
by
two
circumstances
.
-
1.
Not
Persons
,
nor
Societies
,
Towns
,
Cities
,
but
whole
Nations
.
-
2.
Many
Nations
.
3.
In
the
effect
of
their
cruelty
,
which
also
brake
forth
into
blood
,
the
blood
of
men
,
a
thing
that
God
holdeth
at
such
a
price
,
that
he
not
only
made
severe
laws
for
preservation
of
life
;
but
he
maketh
a
curious
inquisition
for
blood
,
when
contrary
to
his
law
it
is
unjustly
spilt
:
unto
which
God
hath
given
a
voyce
.
For
there
is
vox
sanguinis
,
a
voyce
of
blood
,
as
we
say
in
Abels
story
,
and
to
which
voice
he
lendeth
an
eare
,
for
that
blood
cryeth
unto
him
.
4.
In
the
general
infection
of
this
cruelty
which
hath
corrupted
the
whole
land
of
the
Chaldaeans
:
the
City
,
the
great
City
of
Babylon
,
and
all
the
People
that
dwell
therein
.
The
Prophet
in
the
former
chapter
did
complain
to
God
of
the
pride
,
and
cruelty
,
and
covetousnesse
of
the
Chaldaeans
,
in
which
as
they
exceeded
,
so
the
poor
Church
of
God
smarted
,
and
the
patience
of
God
forbearing
to
punish
them
,
made
them
think
that
God
gave
no
regard
to
them
▪
and
it
made
many
even
within
the
Church
stagger
,
fearing
least
God
had
taken
no
notice
of
their
sufferings
,
and
their
enemies
injuries
.
Do
you
not
now
receive
it
from
the
mouth
of
God
himselfe
,
that
he
hath
all
those
things
written
in
his
book
,
that
he
keeepeth
an
exact
account
both
of
the
offences
done
,
and
of
the
offenders
?
5.
To
shew
that
they
have
abused
his
patience
and
long-suffering
,
by
continuing
in
the
evils
above-mentioned
,
he
saith
,
How
long
?
to
shew
that
he
hath
contended
with
them
in
patience
al
this
while
,
and
that
no
forbearance
will
recover
them
from
their
evil
ways
;
no
spoile
or
cruelty
will
satisfie
them
in
their
evil
ways
;
therefore
he
proceedeth
to
judgement
against
them
.
The
argument
of
this
text
is
the
punishment
of
the
pride
of
the
Chaldaeans
,
punished
-
1.
With
just
reprehension
of
all
.
-
2.
With
derision
,
they
shall
be
taunted
.
-
3.
With
spoile
and
destruction
.
Here
we
must
first
take
notice
of
the
justice
of
Gods
processe
against
them
;
Note
.
1
for
he
giveth
account
of
his
provocation
,
and
rendreth
a
reason
of
his
judgments
.
Our
lesson
is
,
Whensoever
God
punisheth
,
there
is
a
fault
deserving
serving
that
punishment
,
for
God
is
just
,
he
doth
not
punish
the
innocent
.
Thus
he
began
with
the
first
sinners
that
we
read
of
in
the
holy
story
.
With
the
Serpent
,
quia
tua
hoc
fecisti
,
Gen
3.14
.
because
thou
hast
done
this
:
So
to
Adam
,
because
thou
hast
hearkned
to
the
voyce
of
thy
wise
,
&c.
And
to
Cain
,
if
thou
do
evill
,
sinne
,
that
is
the
punishment
of
sinne
,
standeth
at
the
doore
.
And
for
the
processe
against
the
old
world
;
first
,
God
saw
the
fault
thereof
,
before
either
he
repented
the
making
of
it
,
or
resolved
the
punishing
of
it
;
and
so
forth
all
the
Scripture
through
,
and
through
the
experience
of
all
times
.
1.
Because
God
is
just
,
Reas.
1
and
justice
is
a
vertue
that
giveth
suam
cuique
,
every
one
his
own
,
now
rods
are
for
the
back
of
fools
,
and
all
sinners
are
fools
,
and
all
men
are
sinners
,
and
therefore
none
past
the
rod
in
the
justice
of
God
.
2.
Because
punishment
in
the
nature
of
it
,
is
evill
;
though
in
the
use
of
it
it
be
good
;
for
the
good
it
doth
,
Reas.
2
and
sin
brought
it
into
the
world
,
it
is
contemporary
with
sin
,
it
cleaveth
to
it
,
it
cannot
be
parted
from
it
;
as
the
mortality
of
man
is
joyned
with
the
nature
of
man
.
Therefore
we
may
conclude
,
whensoever
we
feel
any
punishment
in
our selves
,
or
see
any
inflicted
on
others
,
subest
culpa
,
There
is
a
power
that
deserveth
this
punishment
.
Against
this
it
may
be
objected
,
that
-
1.
God
doth
chasten
some
of
his
own
beloved
children
with
punishments
,
for
their
tryal
,
that
they
may
come
forth
as
gold
fined
.
-
2.
God
doth
sometime
correct
his
own
for
example
of
others
.
-
3.
The
wicked
and
ungodly
vex
and
torment
the
righteous
,
even
for
the
serving
the
true
God
,
many
have
lost
their
goods
,
their
liberties
,
their
lives
for
the
testimony
of
the
truth
;
Thus
did
all
those
holy
Confessours
and
all
those
glorious
Martyrs
suffer
the
cruelty
of
the
enemies
of
God
.
-
4.
The
corruption
of
justice
,
and
the
abuse
of
power
,
doth
sometimes
turn
into
tyranny
,
and
so
evill
men
are
cherished
,
and
good
men
punished
,
as
the
Prophet
Isaiah
saith
,
He
that
abstaineth
from
evil
,
maketh
himself
a
prey
.
-
5.
Sometimes
good
Princes
are
abused
by
their
flatterers
and
lying
informers
,
who
possess
them
of
an
evil
opinion
against
better
men
then
themselves
,
as
in
the
example
of
Mephibosheth
;
for
Ziba
his
Bayly
accosed
him
falsely
of
treason
to
David
,
and
David
though
a
King
of
Gods
choosing
was
not
at
leasure
to
search
into
the
matter
,
2
Sam
16
3
,
4.
but
presently
not
hearing
the
just
defense
of
Mephibosheth
,
gave
away
to
Ziba
all
that
pertained
to
Mephibosbeth
.
-
6.
Sometimes
just
persons
in
execution
of
justice
,
are
nimium
justi
,
over
wise
;
and
such
justice
is
injury
,
as
Solomon
faith
,
Be
not
just
over-much
,
and
the
light
of
nature
,
taught
the
heathen
to
say
,
Summum
jus
est
summa
injuria
.
-
7.
Sometimes
Judges
are
swayed
by
the
affection
they
bear
to
others
,
to
regard
rather
the
satisfying
of
their
envy
whom
they
love
,
then
the
execution
of
Justice
,
and
so
wrong
may
be
done
where
it
is
not
deserved
;
as
Herod
cut
off
Iohns
head
,
for
no
dislike
of
him
in
himself
,
but
to
please
his
minion
.
In
answer
to
all
these
objections
,
put
the
case
how
you
will
,
I
am
sure
God
is
just
,
and
will
neither
himself
punish
,
nor
cause
,
nor
suffer
any
to
punish
,
but
where
so
much
punishment
is
well
deserved
.
Peradventure
he
that
inflicteth
the
punishment
may
offend
in
it
,
and
there
may
be
a
fault
done
in
the
manner
of
it
;
or
that
for
which
the
punishment
is
inflicted
may
be
no
just
cause
,
or
the
person
may
be
mistaken
;
but
still
I
say
God
is
just
,
subest
culpa
,
there
is
a
fault
;
the
hand
of
God
,
the
will
of
God
is
in
every
punishment
,
and
they
never
do
any
thing
without
the
justice
of
God
.
Job
that
justified
his
integrity
so
stoutly
,
as
we
read
in
his
story
,
did
never
deny
himself
to
be
a
grievous
sinner
,
and
to
deserve
the
punishment
that
he
suffered
,
though
he
still
did
stand
upon
it
,
that
he
was
not
therefore
punished
.
If
the
punishment
be
for
tryall
,
the
gold
that
is
tried
will
be
divided
from
the
drosse
,
and
that
drosse
deserveth
a
melting
.
If
the
punishment
be
for
example
,
know
that
God
will
never
give
so
ill
example
as
to
punish
an
innocent
.
If
men
do
like
men
in
execution
of
Gods
judgments
;
know
that
God
knows
why
he
suffereth
them
so
to
do
,
for
he
searcheth
the
hearts
and
reins
.
Thus
many
condemned
to
death
by
the
law
according
to
probable
evidence
,
professe
their
innocency
at
their
death
,
yet
can
finde
in
the
book
of
their
conscience
evidence
enough
to
condemne
them
worthy
of
death
for
something
else
.
The
use
of
all
is
,
seeing
God
is
just
,
and
punisheth
not
but
where
he
findeth
sin
;
stand
in
awe
,
sinne
not
,
Vse
.
do
your
best
to
keep
from
the
infection
,
lest
you
come
under
the
dominion
of
sinne
;
abstaine
from
all
appearance
of
evill
,
from
the
occasions
and
means
of
offence
;
resist
Satan
;
quench
not
the
spirit
that
should
help
your
infirmities
,
redeem
the
time
in
which
you
should
do
good
and
strive
to
enter
into
that
rest
.
Thus
doing
,
what
punishment
soever
we
suffer
,
it
is
rather
the
visitation
of
peace
then
the
rod
of
fury
,
and
God
will
turn
it
to
our
good
.
The
punishment
here
threatned
;
1.
Just
reprehension
,
shall
not
all
these
take
up
a
parable
against
them
,
and
say
,
woe
to
him
that
encreaseth
that
which
is
not
his
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
remember
the
question
of
our
Saviour
to
his
Disciples
,
Whom
say
men
what
I
the
Son
of
man
am
?
It
is
wisdome
for
any
private
man
,
more
for
a
great
State
,
to
enquire
what
fame
it
hath
abroad
.
The
wisdome
of
State
is
such
,
as
one
government
hath
an
eye
to
another
;
I
speak
not
only
of
confederate
Nations
,
which
have
lidger
eyes
in
each
others
Common-wealth
,
but
even
of
enemy-states
;
and
such
as
stand
neither
in
termes
of
hostility
,
nor
in
termes
of
confederacy
,
they
have
their
secret
intelligence
,
and
thus
they
know
and
judge
each
of
other
.
Nebuchadnezzar
was
a
most
potent
Prince
,
yet
his
neighbours
did
not
approve
his
wisdome
,
they
did
condemne
his
violence
,
and
cry
out
,
wo
be
to
him
.
I
understand
this
to
be
a
great
punishment
to
this
mighty
King
,
to
be
justly
condemned
for
injustice
,
and
to
deserve
the
curse
of
his
neighbouring
Nations
.
For
extremes
do
ever
carry
the
evill
words
,
and
the
evill
wishes
of
all
that
love
vertue
;
and
they
cry
woe
to
him
that
encreaseth
greedily
and
covetously
that
which
is
not
his
;
and
woe
to
him
that
wasteth
prodigally
that
which
is
not
his
.
The
wisdome
of
policie
doth
hold
violence
and
oppression
hateful
in
great
Princes
,
and
it
calleth
them
pusillanimous
and
idle
that
will
not
stirre
in
the
just
defence
of
their
own
.
But
there
is
sapientia
saeculi
hujus
,
the
wisdome
of
this
world
,
which
calleth
all
his
own
which
he
can
compasse
directly
or
indirectly
,
justly
or
unjustly
;
which
Saint
Paul
doth
call
enmity
with
God
;
just
Princes
are
tender
in
that
pursuit
,
holding
that
axiome
of
Caesar
irreligious
and
unjust
Si
,
jus
violandum
,
regni
causa
:
And
therefore
sapientia
quae
est
desuper
,
the
wisdome
from
above
,
cryeth
hand
off
,
invade
not
,
usurp
not
aliena
jura
,
other
mens
rights
;
be
content
with
thine
own
;
for
woe
be
to
him
that
increaseth
non
sua
,
that
which
is
none
of
his
own
.
Princes
that
manage
the
sword
of
justice
,
which
is
gladius
Dei
,
the
sword
of
God
,
must
be
tender
how
they
draw
that
sword
against
God
that
committed
it
to
them
;
and
every
attempt
that
their
power
maketh
for
that
which
is
not
theirs
,
doth
arme
it self
against
God
.
Mr.
Calvine
observeth
well
Manent
aliqua
in
cordibus
hominum
Justitiae
&
aequitatis
principa
;
ideo
consensus
gentium
est
quaedam
vox
naturae
,
there
abideth
in
the
hearts
of
men
certaine
principles
of
justice
,
therefore
the
consent
of
Nations
is
a
certain
voyce
of
nature
.
Those
Princes
that
care
not
what
Nations
do
think
and
speak
of
them
,
but
pursue
their
own
ends
against
the
streame
and
tyde
of
Jus
naturale
,
natural
right
,
do
run
themselves
upon
the
just
reprehension
of
other
States
,
which
wise
and
religious
Princes
do
labour
to
avoid
,
-
1.
Because
the
private
conscience
in
these
publike
persons
can
have
no
inward
peace
,
where
publike
equity
is
violated
.
-
2.
Because
the
old
rule
of
justice
is
built
upon
the
divine
equity
of
nature
,
and
confirmed
by
experience
of
time
,
that
Male
parta
facilè
dilabantur
,
evill
gotten
goods
soon
consume
.
-
3.
Because
all
that
love
this
jus
naturale
,
will
soon
finde
both
will
and
means
to
resist
encroachments
,
fearing
their
own
particular
;
as
all
hands
work
to
quench
a
fire
.
But
what
cares
Nebuchadnezzar
,
or
Alexander
,
or
Iulius
Caesar
,
so
they
may
adde
Kingdom
to
Kingdom
?
and
what
cares
his
holinesse
of
Rome
,
so
that
he
may
be
Universal
Bishop
,
what
other
Kings
and
Bishops
say
of
them
?
To
make
this
point
profitable
to
our selves
,
for
we
speak
to
private
persons
.
The
Rule
is
general
.
All
that
encrease
their
own
private
estate
by
oppression
and
injustice
,
multiplying
that
which
is
not
theirs
,
making
prize
of
all
that
they
can
extort
from
their
brethren
,
buying
them
out
of
house
and
home
;
wearying
them
with
suits
of
molestation
,
spending
the
strength
of
their
bodies
with
immoderate
labours
,
at
so
short
wages
as
will
not
sustaine
them
with
things
necessary
:
Such
,
though
their
power
do
bear
them
out
in
their
unjustice
,
yet
do
they
undergo
the
hard
opinion
and
censure
of
all
that
love
righteousnesse
;
and
they
do
bear
the
burthen
of
many
curses
.
Let
them
lay
this
to
heart
,
and
take
it
for
a
punishment
from
the
hand
of
God
.
2.
The
Derision
:
Taunted
.
What
do
these
men
but
lade
themselves
with
thick
clay
?
This
also
may
passe
for
a
sharp
punishment
,
Kings
and
great
persons
are
not
priviledged
from
the
tooth
of
a
Satyre
,
from
the
keene
edge
of
an
Epigram
,
from
the
bold
affront
of
a
libel
.
We
live
in
the
age
of
fresh
and
quick
wits
,
wherein
it
is
not
an
easie
thing
for
eminent
persons
to
do
evill
,
and
to
escape
tongue
smiting
,
and
wit
blasting
;
pens
and
pencils
;
a
hand
up
to
blazon
great
ones
and
their
actions
;
and
inferiour
persons
want
not
eyes
upon
them
to
behold
them
,
nor
censures
to
judge
them
,
nor
rods
to
whip
them
.
I
must
not
draw
from
this
place
any
authority
to
legitimate
contumelies
and
disgraces
,
and
that
which
we
call
breaking
of
bitter
jests
upon
another
,
selling
our
salt
cheap
.
1.
Therefore
understand
that
bitter
Taunts
,
Satyrs
and
Libels
may
be
evill
and
unlawful
,
and
yet
God
may
make
a
good
use
of
them
,
to
lash
and
scourge
those
that
deserve
ill
;
and
they
that
are
so
girded
and
jerkt
,
shall
do
well
to
do
as
David
did
,
to
confesse
that
God
sent
Shimei
to
curse
;
and
as
for
Shimei
,
he
shall
see
that
God
will
finde
a
time
to
pay
him
too
.
That
this
is
a
punishment
sent
from
the
hand
of
God
,
we
have
full
evidence
from
the
witnesse
of
Holy
Scripture
,
even
in
this
case
.
The
Prophet
Isay
threatneth
the
Chaldeans
with
this
judgement
.
Thou
shalt
take
up
this
Proverb
,
the
Margent
readeth
This
taunting
speech
against
the
King
of
Babel
,
How
hath
the
oppressor
ceased
,
the
golden
City
ceased
?
&c.
You
see
in
derision
she
is
called
the
golden
City
.
Isa.
14.4
.
And
after
,
All
they
shall
speak
and
say
unto
thee
,
Vers.
10.
Art
thou
also
become
weak
as
we
?
art
thou
also
become
like
unto
us
?
How
art
thou
fallen
from
heaven
O
Lucifer
,
Vers.
12.
&c.
Thus
the
great
glory
of
the
mighty
Monarchy
is
become
ludibrium
vulgi
,
&
fabula
mundi
,
the
scoffe
of
the
vulgar
,
and
the
tale
of
the
world
.
So
Jeremy
declareth
,
that
this
shall
be
one
part
of
the
punishment
of
Babylon
,
she
shall
be
laughed
to
scorne
;
read
at
your
leasures
the
50.
and
51.
of
Ieremy
.
Amongst
many
salt
and
sharp
taunts
spent
upon
Babel
,
this
is
one
for
a
taste
,
Babylon
is
suddenly
fallen
,
Jer.
51.8
.
and
destroyed
,
howle
for
her
,
take
balm
for
her
paine
,
if
she
may
be
healed
.
It
is
Davids
phrase
,
But
thou
O
Lord
shall
laugh
at
them
,
Psal.
59
8.
thou
shalt
have
all
the
heathen
in
derision
.
It
was
no
small
part
of
the
passion
of
Jesus
Christ
,
the
subsannations
and
scornful
derisions
of
his
enemies
;
they
made
sport
with
him
,
as
the
Philistims
did
with
Sampson
;
Thou
that
couldest
build
the
Temple
,
Come
down
,
&c.
It
pleaseth
God
sometimes
to
suffer
his
good
servants
to
be
tongue
●●●itten
,
as
we
see
in
the
example
of
David
and
of
Jeremy
,
and
Job
,
and
others
:
And
we
have
many
examples
of
his
permission
of
it
in
the
punishment
of
the
wicked
.
This
doth
not
justifie
contumelies
,
or
make
libels
and
scandalous
derisions
lawful
,
but
it
declareth
them
to
be
the
rods
of
God
.
Therefore
let
men
tender
their
reputations
,
and
do
that
which
is
right
in
their
places
,
be
they
high
or
lo
,
that
they
may
not
deserve
ill
of
the
times
in
which
they
live
,
that
they
may
have
good
report
of
all
men
and
of
the
truth
it self
.
Amongst
other
things
,
which
by
way
of
caution
we
may
take
warning
of
,
1.
Let
them
that
would
live
out
of
the
danger
of
scorne
and
derision
,
apply
themselves
to
glorify
God
in
their
bodies
,
and
in
their
souls
,
and
to
honour
him
:
for
God
hath
spoken
it
,
He
that
honoureth
me
,
him
will
I
honour
;
1
Sam.
2.30
but
they
that
despise
me
,
shall
be
lightly
esteemed
.
2.
Let
such
take
care
that
they
be
no
despisers
of
their
brethren
,
that
they
sit
not
in
the
chaire
of
the
scornful
;
for
the
wages
of
the
scorner
is
scorne
,
and
they
that
trust
in
themselves
and
despise
others
,
go
away
from
the
sight
of
God
unjustified
.
Can
pride
have
a
fall
,
and
the
lookers
on
not
laugh
them
to
scorne
?
3.
Let
such
keep
a
good
tongue
in
their
own
heads
;
for
many
fair
pretenders
of
Religion
,
and
outward
professors
,
are
as
long
as
Pambo
in
Eusebius
,
taking
out
of
that
lesson
from
David
,
Servabo
circa
os
meum
capistrum
ne
peccem
lingua
,
I
will
set
a
watch
,
&c.
It
was
in
fashion
while
that
they
that
sought
(
as
they
pretended
)
Reformation
of
the
Church
,
sought
it
in
the
way
of
libelling
,
and
breaking
jests
upon
the
Prelates
and
Malignants
of
the
Church
.
But
St.
James
telleth
us
,
That
if
any
among
us
seem
to
be
religious
,
Jam.
1.26
.
and
refraineth
not
his
tongue
,
that
mans
religion
is
in
vain
.
4.
Let
such
take
out
the
lesson
of
the
Apostle
;
Cor.
4.6
.
Let
their
speach
alway
be
with
grace
,
seasoned
with
salt
,
that
you
may
know
how
to
answer
every
man
.
This
is
the
seasoning
of
wisdom
from
above
,
which
being
the
breath
of
the
holy
Ghost
,
which
is
the
spirit
of
meeknesse
,
doth
rather
put
the
burthens
of
our
brethren
upon
us
in
Christian
compassion
,
then
heap
burthens
upon
them
in
spight
and
disdain
.
2.
Yet
I
do
not
determine
all
sharp
and
satyrical
tartnesse
of
speach
unlawful
;
the
acrimonie
of
a
taunt
hath
sometimes
due
place
,
and
it
may
be
some
of
the
fire
from
Gods
own
Altar
,
when
they
do
not
proceed
from
anger
,
envy
,
desire
of
revenge
,
vaine
ostentation
of
wit
,
flattery
of
others
whom
it
may
please
,
pride
of
our
own
hearts
.
When
Adam
had
transgressed
,
and
God
had
laid
his
curse
upon
him
,
God
said
,
Behold
the
man
is
become
like
one
of
us
to
know
good
and
evill
.
Gen.
3.22
.
St
,
Augustine
saith
,
Verba
sunt
insultantis
,
quòd
non
solùm
factus
fuerit
qualis
esse
voluit
,
sed
nec
illud
quod
factus
fuerat
conservavit
.
God
derideth
the
folly
of
man
fallen
away
from
him
:
It
is
said
of
Eliah
.
And
it
came
to
passe
at
noon
that
Eliah
awaked
them
,
1
Reg
18.27
.
and
said
,
cry
aloud
,
for
he
is
a
God
;
either
he
is
talking
,
or
he
is
pursuing
,
or
hee
is
in
a
journey
,
or
peradventure
hee
sleepeth
and
must
bee
awakeed
.
So
the
Prophet
Isaiah
plays
upon
the
Idolmakers
and
Idolaters
,
as
if
he
had
one
of
our
Papists
in
hand
:
For
he
sets
a
man
upon
the
stage
,
having
cut
down
a
tree
▪
He
burneth
part
of
it
in
the
fire
:
Is.
44.16
.
with
part
thereof
he
eateth
flesh
,
he
rosteth
rost
and
is
satisfied
,
yea
,
he
warmeth
himself
,
and
sayeth
,
Aha
,
I
am
warme
,
I
have
seen
the
fire
;
And
the
residue
thereof
he
maketh
a
god
,
Vers.
17.
even
his
graven
image
;
he
falleth
down
to
it
,
and
worshippeth
it
,
and
prayeth
to
it
,
and
saith
,
deliver
me
,
for
thou
art
my
god
.
You
see
what
sport
the
Prophet
maketh
with
Idolaters
,
and
sure
he
had
the
Spirit
of
God
.
The
Apocryphal
book
of
Baruch
,
6.
chap.
is
a
very
pleasant
bitternesse
against
Idols
and
Idolaters
.
Surely
this
example
in
my
Text
is
justifiable
;
for
it
taxeth
the
covetous
oppressours
of
the
earth
for
fools
;
that
take
so
much
pain
,
and
do
so
much
wrong
to
load
themselves
with
thick
clay
.
But
is
it
not
an
injury
to
Almighty
God
,
Object
.
to
set
no
higher
price
,
and
to
give
no
better
tittle
to
the
richest
of
all
mettels
,
that
which
God
himself
was
pleased
,
should
be
used
in
the
choice
vessels
and
ornaments
of
his
own
house
,
then
thus
to
indignifie
it
?
I
answer
,
Sol.
the
Prophet
doth
not
indignifie
the
creature
;
but
as
God
said
to
man
,
Pulvis
es
,
thou
art
dust
,
and
he
told
him
true
out
of
what
materials
the
frame
of
his
body
was
built
:
so
it
is
no
disgrace
to
gold
to
call
it
thick
clay
,
it
being
no
other
in
the
matter
of
it
.
And
howsoever
good
use
may
be
made
of
these
outward
riches
,
yet
are
they
never
to
be
esteemed
for
themselves
,
but
for
their
use
,
which
if
men
on
earth
could
once
understand
and
beleive
,
they
would
not
set
their
hearts
upon
them
.
-
Saint
Peter
calleth
them
Corruptible
things
.
1
Pet.
1.18
1
Tim.
6.57
-
Saint
Paul
calleth
them
Vncertain
riches
.
Every
man
is
easily
drawn
to
study
and
labour
to
the
getting
of
this
burthen
,
and
so
insatiable
in
desire
,
that
few
say
with
Esau
I
have
enough
.
There
is
a
singular
wisdom
in
the
use
of
riches
which
few
do
seek
,
because
they
do
not
understand
for
what
this
thick
clay
serveth
.
In
the
Latine
phrase
,
all
those
things
which
we
use
,
are
called
impedimenta
,
Impediments
:
for
as
the
baggage
of
an
army
is
of
necessary
use
,
yet
hindereth
the
speed
of
their
march
;
so
do
our
riches
,
they
are
the
faculties
of
well-doing
,
yet
we
can
hardly
attaine
the
wisdom
to
keep
them
from
being
hinderances
and
let
to
us
in
our
journey
homewards
.
They
serve
us
for
fame
,
and
reputation
;
for
they
support
our
credit
in
the
world
.
They
serve
us
for
shew
,
for
they
furnish
the
table
with
dainties
,
the
back
with
bravery
,
&c.
They
serve
us
for
custody
,
to
lay
up
for
posterity
.
They
serve
for
dole
and
distribution
,
to
be
bestowed
upon
good
uses
.
They
serve
to
buy
out
dangers
,
and
to
deliver
us
from
evils
.
They
serve
to
make
us
freinds
.
And
they
that
can
plaister
their
wals
with
this
thick
clay
,
may
keep
off
many
a
storme
,
and
much
foul
weather
.
Yet
we
have
seen
that
all
rich
men
are
not
happy
,
even
in
the
things
of
this
life
.
Tully
saith
of
Rabirius
Posthumus
,
Jn
studio
rei
amplificandae
,
non
avaritiae
praedam
,
sed
instrumentum
bonitati
quaerebat
,
that
is
the
best
use
of
them
.
We
see
in
this
example
,
that
the
wals
of
Babel
;
though
plaistered
,
and
the
roofs
tyled
with
this
thick
clay
,
so
as
it
was
called
the
golden
City
,
could
not
priviledge
it
from
ruine
and
contempt
.
Therefore
let
us
not
strive
and
study
by
indirect
means
,
nor
take
too
much
,
and
immoderate
care
by
direct
means
,
to
overload
our selves
with
this
thick
clay
:
we
shall
carry
none
of
it
away
with
us
when
we
dye
,
and
we
are
not
sure
that
they
shall
enjoy
it
,
to
whom
we
would
fainest
leave
it
.
The
third
punishment
of
Babel
doth
shew
that
this
thick
clay
hath
wings
.
It
is
subject
to
spoile
.
It
makes
Babel
a
good
booty
:
for
when
those
spunges
have
suckt
in
their
full
draught
,
many
of
them
come
to
the
wringing
and
squeezing
till
they
be
left
dry
.
There
be
such
in
the
world
as
study
the
emptying
of
those
full
vessels
,
and
find
means
to
spring
a
leak
in
them
.
This
fall
from
plenty
and
fulnesse
to
want
,
from
honour
to
low
condition
,
from
power
and
command
to
subjection
and
awe
,
makes
the
proud
man
a
scorne
to
the
world
,
for
to
out-live
riches
and
honour
and
power
,
and
to
see
others
deckt
in
our
trappings
whereof
we
had
wont
to
be
so
proud
,
this
pricks
our
bladder
,
and
le
ts
out
all
the
wind
,
and
leaveth
us
lank
and
empty
.
This
is
the
justice
of
Gods
proceeding
against
the
proud
,
whom
he
resisteth
as
you
hear
out
of
Obadiah
in
the
example
of
Edom
,
and
see
now
in
the
example
of
the
Chaldeans
.
As
they
that
despise
others
are
now
punished
with
contempt
:
so
they
that
spoiled
others
are
now
punished
with
spoile
.
One
while
the
hand
is
receiving
bribes
as
fast
as
it
can
to
get
all
;
and
in
a
moment
the
same
hand
is
giving
of
bribes
as
fast
,
if
it
be
possible
to
save
some
.
If
therefore
there
be
no
better
hold
to
be
taken
of
these
outward
things
which
make
many
so
proud
,
if
riches
increase
,
set
not
thine
heart
upon
them
,
use
them
rather
then
keep
them
.
Yet
this
is
a
great
comfort
to
all
that
are
oppressed
by
the
proud
tyranny
of
men
,
God
is
still
good
to
Israel
;
even
to
all
that
have
true
hearts
;
Psa.
125.3
.
and
the
rod
of
the
wicked
shall
not
rest
upon
the
lot
of
the
righteous
;
God
will
find
a
time
to
spoile
the
spoyler
,
and
to
strip
him
out
of
all
.
There
is
neither
wisdom
,
nor
counsel
,
nor
strength
against
the
right
hand
of
God
,
&
that
right
hand
wil
find
out
all
his
enemies
.
Greatnesse
and
power
are
fearful
to
the
common
man
,
yet
nothing
can
restrain
either
the
thoughts
of
men
and
their
judgments
,
but
that
they
will
search
into
the
actions
of
the
Highest
,
and
observe
what
is
done
according
to
the
rules
of
justice
and
wherein
Religionand
Iustice
are
wounded
.
Nothing
can
hinder
but
that
where
men
may
dare
to
communicate
their
thoughts
to
faithful
ears
,
there
the
scroul
of
greivances
will
be
unfoulded
,
and
the
unjustice
of
tyrannicall
oppressions
will
be
laid
open
.
Nothing
can
hinder
the
vengeance
of
our
just
God
the
King
of
all
the
earth
,
but
that
he
will
take
the
matter
into
his
own
hands
,
and
deliver
the
oppressed
,
and
spoil
the
spoiler
.
Oppressours
must
dye
,
then
will
their
names
stink
and
be
abhorred
of
posterity
,
and
there
will
be
black
records
made
of
them
in
the
books
of
time
,
when
God
putteth
his
hand
to
the
spoiling
of
them
,
he
will
spoil
them
in
all
that
they
trusted
in
.
-
1.
In
their
Friends
,
they
shall
fall
off
,
and
be
the
first
that
shall
help
to
strip
them
.
-
2.
In
their
Honours
,
every
man
shall
put
an
hand
to
the
casting
of
dust
upon
them
.
-
3.
In
their
reputations
,
their
names
shall
be
hateful
upon
the
face
of
the
earth
.
-
4.
In
their
posterity
;
God
shall
curse
their
seed
,
and
never
trust
any
of
them
again
with
his
power
,
or
the
execution
of
his
judgments
.
Only
let
the
oppressed
wait
the
leasure
of
God
for
this
;
the
Vision
is
for
an
appointed
time
;
but
it
will
come
to
passe
,
it
will
not
fail
.
Vers.
9.
Woe
to
him
that
coveteth
an
evill
Covetousnesse
to
his
house
,
that
he
may
set
his
nest
on
high
,
that
he
may
be
delivered
from
the
power
of
evil
.
10.
Thou
hast
consulted
shame
to
thy
house
by
cutting
off
many
people
,
and
hast
sinned
against
thy
soul
.
11.
For
the
stone
shall
cry
out
of
the
wall
,
and
the
beam
out
of
the
timber
shall
answer
it
.
12.
Woe
to
him
that
buildeth
a
towne
with
blood
,
and
stablisheth
a
city
by
iniquity
.
13.
Behold
,
is
it
not
of
the
Lord
of
hoasts
,
that
the
people
shall
labour
in
the
very
fire
,
&
the
people
shal
weary
themselves
for
very
vanity
.
14.
For
the
earth
shal
be
filled
with
the
knowledge
of
the
glory
of
the
Lord
,
as
the
Waters
cover
the
sea
.
These
words
do
taxe
the
Chaldaeans
with
another
sin
,
and
denounce
a
punishment
against
it
.
Concerning
the
words
,
Woe
to
him
that
coveteth
an
evil
covetousnesse
to
his
house
;
THere
is
a
good
covetousnesse
,
which
engrosseth
the
treasure
of
spiritual
graces
,
of
which
the
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Covet
the
best
gifts
.
1
Cor.
12.31
.
Here
is
desire
with
intension
;
it
must
be
zeal
,
and
zeal
with
aemulation
,
striving
to
be
before
others
,
that
no
man
get
precedence
of
us
therein
,
but
the
things
desired
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
such
gifts
are
given
of
free
grace
.
But
that
covetousnesse
is
evil
to
a
mans
house
,
that
is
,
to
his
estate
and
family
,
and
posterity
,
which
is
joyned
with
ambition
of
height
,
That
he
may
set
his
nest
on
high
to
be
above
others
.
Which
is
joyned
with
distrust
in
God
,
and
trust
in
things
temporal
,
that
he
may
be
delivered
from
the
power
of
evil
.
Believing
that
honour
and
high
place
will
set
him
out
of
the
reach
of
misery
.
Thou
hast
consulted
shame
to
thy
house
in
cutting
off
much
People
.
Vers.
10.
Here
is
another
sin
added
to
covetousnesse
and
ambition
,
cruelty
and
shedding
of
blood
to
make
their
own
portion
fat
;
and
whereas
they
have
studied
honour
and
greatnesse
,
all
turns
to
shame
abroad
in
the
world
,
and
to
the
burthen
of
a
guilty
conscience
within
them
.
Thou
hast
sinned
against
thy
soul
.
For
the
stone
shall
cry
out
of
the
wall
,
Vers.
11.
the
beame
out
of
the
timber
shall
answer
it
.
Woe
to
him
that
buildeth
a
town
with
blood
,
Vers.
12.
and
stablisheth
a
city
by
iniquity
.
Here
God
bringeth
in
inanimate
and
senselesse
things
accusing
and
upbraiding
them
;
they
cannot
look
upon
either
the
stone-work
of
the
wals
,
or
the
timber-work
on
the
floors
,
and
roofs
of
their
buildings
,
but
they
shall
hear
the
voice
of
their
upbraidings
,
speaking
to
their
consciences
that
these
are
ill
gotten
:
rapine
and
cruelty
put
them
together
,
and
married
them
in
that
frame
without
a
license
.
The
voyce
of
their
clamour
is
woe
to
him
that
hath
done
so
.
Behold
,
Vers.
13.
is
it
not
of
the
Lord
of
Hosts
,
that
the
People
shall
labour
in
the
very
fire
,
and
the
People
shall
weary
themselves
for
very
vanity
?
I
understand
him
thus
,
it
is
Gods
own
hand
against
them
that
they
shall
endure
hard
and
extreme
labour
as
it
were
in
the
fire
,
to
compasse
their
own
ends
,
and
when
they
have
crowned
themselves
they
shall
reap
a
crop
of
vanity
;
as
David
,
Man
disquieteth
himself
in
vain
.
For
the
earth
shall
be
filled
with
the
knowledge
of
the
Lord
,
Vers.
14.
as
the
Waters
cover
the
sea
.
That
is
God
,
who
by
his
long
forbearance
and
remissenesse
is
forgotten
in
the
world
,
shall
now
declare
himself
in
the
execution
of
justice
,
that
he
shall
be
known
:
as
David
saith
,
God
is
known
by
executing
judgement
;
ut
aquae
,
as
the
waters
,
i.
e.
sine
mensura
,
that
is
,
without
measure
.
The
Summe
of
this
section
is
the
denunciation
of
that
judgment
of
God
against
the
Chaldeans
,
wherein
we
consider
-
1.
Peccatum
,
the
Sinne.
-
2.
Poenam
,
the
Punishment
.
-
3.
Effectum
,
the
Effect
.
1.
Peccatum
,
here
is
a
Chaine
.
For.
-
1.
Here
is
Infidelity
;
he
would
be
delivered
from
the
power
of
evil
,
but
he
will
not
trust
God
with
protecting
him
from
it
.
-
2.
Here
is
Ambition
,
desire
of
high
place
to
build
his
nest
on
high
,
for
more
security
.
-
3.
Here
is
Covetousnesse
,
to
get
the
means
of
this
high
rising
.
-
4.
Here
is
cruelty
,
to
break
through
all
impediments
that
stand
in
the
way
.
2.
Poena
.
-
1.
Shame
to
his
house
.
-
2.
Sin
against
his
soul
.
-
3.
Losse
of
labour
.
3.
Effectus
.
The
earth
shall
be
filled
with
the
knowledge
of
the
glory
of
the
Lord
,
&c.
1.
De
peccato
.
One
observation
I
gather
from
this
whole
point
concerning
the
sin
of
the
Chaldeans
;
it
is
St.
Augustines
Peccatum
nunquam
est
solitarium
,
sins
grow
in
clusters
;
it
is
a
stream
that
runneth
in
the
channel
of
nature
,
and
the
further
it
runnes
,
the
more
corruptions
send
in
their
currents
into
it
;
and
as
rivers
the
further
they
runne
the
wider
they
grow
,
so
doth
sin
,
viresque
acquirit
eundo
.
When
lust
hath
conceived
,
it
bringeth
forth
sin
;
and
lust
may
say
of
that
birth
as
Leah
did
when
Zilpah
also
bare
Jacob
a
son
,
A
troop
cometh
,
Gen.
30.11
and
she
called
his
name
Gad.
For
sinne
is
sociable
.
In
the
temptation
which
corrupted
Evah
,
1.
Satan
suggested
infidelity
,
shaking
her
faith
in
the
truth
of
Gods
word
.
2.
He
gave
a
touch
upon
the
Iustice
of
God
,
that
it
was
scarce
equal
,
that
God
should
except
any
tree
,
and
not
give
Adam
unlimited
power
.
3.
He
suggested
a
titillation
of
pride
,
making
her
believe
that
they
might
be
like
God
.
4.
Wherewith
is
joyned
a
suggestion
of
discontent
with
their
present
state
.
5.
There
went
with
this
a
tang
of
gluttonous
desire
.
So
in
Gehezies
sinne
,
2
Reg.
5.20
.
who
was
Elisha's
servant
;
-
1.
He
grudged
that
Naaman
the
Syrian
should
go
away
with
such
a
favour
done
him
,
and
carry
away
the
whole
present
that
he
rendred
to
his
Master
.
-
2.
He
had
a
covetous
desire
to
have
some
of
it
.
-
3.
He
went
after
,
and
told
Naaman
a
lye
,
my
Master
hath
sent
me
.
-
4.
Another
lye
followed
.
There
be
two
young
men
of
the
Sons
of
the
Prophets
.
-
5.
He
was
sent
to
demand
a
talent
of
silver
,
and
two
changes
of
raiment
for
them
.
-
6.
He
dissembled
.
He
must
be
urged
to
take
two
talents
.
-
7.
He
made
a
cunning
conveyance
.
He
bestowed
them
in
the
house
,
and
let
the
young
men
go
secretly
.
-
8.
He
shut
up
all
with
another
lie
.
Thy
servant
went
no
Whether
.
Davids
sin
had
many
sins
in
it
.
-
1.
A
sin
against
God
in
the
disobedience
of
his
law
.
-
2.
Sin
against
his
own
body
in
defiling
it
.
-
3.
A
sin
against
the
body
of
his
neighbours
wife
.
-
4.
A
sin
against
the
Religion
which
was
so
scandalized
.
-
5.
A
sin
against
his
neighbours
life
,
-
1.
Inebriavit
eum
.
-
2.
Jussit
occidi
.
-
6.
Which
followed
all
these
,
a
neglect
of
Gods
service
for
ten
moneths
together
,
in
which
he
continued
impenitent
.
St.
James
saith
,
Whosoever
shall
keep
the
whole
law
,
Jam.
2.10
.
and
yet
offend
in
one
point
,
is
guilty
of
all
.
How
can
a
man
keep
the
whole
,
and
yet
break
the
whole
Law
of
God
?
Sol.
He
is
called
here
a
keeper
of
the
whole
Law
,
Quest.
either
-
1.
By
supposition
,
and
so
it
is
but
a
case
put
thus
.
Put
the
case
a
man
could
keep
the
whole
law
,
save
only
in
some
one
thing
.
-
2.
Or
by
his
own
opinion
of
himself
.
-
3.
Or
by
his
indeavour
to
keep
all
.
Yet
this
man
offending
in
one
,
breaketh
the
whole
law
.
1.
Because
there
is
such
a
concatenation
of
the
Duties
of
Religion
and
Justice
,
that
he
which
offendeth
in
one
breaketh
the
chaine
.
2.
Because
any
one
sinne
unrepented
,
violateth
love
and
obedience
,
which
if
it
be
not
full
,
it
is
no
love
,
no
obedience
at
all
.
For
the
breach
of
one
Commandment
doth
distaste
all
the
rest
of
our
obedience
,
as
a
little
leaven
sowreth
the
whole
lump
,
therefore
though
we
cannot
say
that
he
which
breaketh
the
Sabbath
committeth
adultery
,
or
that
he
that
stealeth
is
a
murtherer
;
yet
we
may
say
that
he
that
doth
break
the
least
Commandment
of
the
law
,
is
guilty
of
the
breach
of
the
whole
law
in
omission
,
though
not
in
Commission
,
seeing
the
obedience
that
the
law
requireth
,
failing
in
one
duty
corrupteth
all
that
we
do
,
say
or
think
.
Let
us
now
behold
the
concurrence
of
sins
in
the
Chaldaean
,
and
begin
1.
At
his
incredulity
,
for
he
would
be
delivered
from
evil
,
but
he
trusteth
not
God
with
it
,
but
goeth
his
own
way
to
it
.
This
is
the
mother
sinne
of
all
evil
ways
and
means
unlawfully
used
to
accomplish
mens
ends
here
on
earth
;
distrust
in
God
.
For
when
we
use
fraud
,
and
lying
,
and
dissembling
and
concealing
of
the
truth
,
and
bind
untruths
with
oaths
,
to
gain
credit
to
what
we
say
untruly
;
when
we
make
no
conscience
of
injury
which
may
be
hidden
with
cunning
,
or
born
out
with
violence
,
all
this
proceeds
from
distrust
in
God
.
And
so
we
grow
guilty
of
the
two
great
evils
of
which
God
himself
complaineth
;
For
my
People
have
committed
two
evils
,
they
have
forsaken
me
the
fountain
of
living
waters
,
Jer.
2.13
.
and
hewed
them
out
cisterns
,
broken
cisterns
that
can
hold
no
water
.
Again
this
,
Take
heed
least
there
be
in
any
of
you
an
evil
heart
of
unbelief
in
departing
from
the
living
God
.
Heb.
3.12
The
heart
that
distrusteth
in
God
,
departeth
from
him
;
therefore
he
saith
,
it
is
a
People
that
do
erre
in
their
hearts
,
because
they
have
not
known
my
ways
.
The
corruption
then
is
in
the
heart
;
for
if
that
did
love
truly
,
it
would
trust
God
wholly
;
for
where
we
love
faithfully
we
trust
boldly
.
But
the
God
of
this
world
hath
blinded
the
minds
of
them
which
believe
not
.
2
Cor.
4.4
.
That
answereth
his
question
,
Who
hath
bewitched
you
that
you
should
not
obey
the
truth
?
Infidelity
is
the
root
of
all
evils
in
us
;
for
we
cannot
fear
any
threatning
,
where
we
do
not
believe
any
danger
.
We
cannot
hope
for
any
benefit
where
we
do
not
believe
any
promise
;
for
infidelity
doth
take
away
all
wise
do
me
from
us
.
This
makes
us
to
withdraw
our selves
from
the
Lord
,
and
it
is
a
note
of
the
wicked
man
,
neither
is
God
in
all
his
wayes
.
Thus
saith
the
Lord
,
Jer.
17.5
.
Cursed
be
the
man
that
trusteth
in
man
,
and
maketh
flesh
his
arme
,
and
whose
heart
departeth
from
the
Lord
.
For
he
shall
be
like
the
heath
in
the
desert
,
Vers.
6.
and
shall
not
see
when
good
cometh
,
but
shall
inhabit
the
parched
places
in
the
wildernesse
in
a
salt
land
and
not
inhabited
.
Blessed
is
the
man
that
trusteth
in
the
Lord
,
Vers.
7.
and
whose
hope
the
Lord
is
;
For
he
shall
be
a
tree
planted
by
the
waters
,
Vers.
8.
and
that
spreadeth
out
her
roots
by
the
river
,
and
shall
not
see
when
heat
cometh
,
but
her
leafe
shall
be
green
,
and
shall
not
be
careful
in
the
year
of
drought
,
neither
shall
cease
from
yeilding
fruit
.
I
need
not
say
more
of
this
Argument
.
Here
is
reason
enough
given
why
you
should
commit
your
way
to
the
Lord
,
why
you
should
cast
your
care
upon
him
,
why
you
should
not
leave
him
,
to
trust
to
your selves
,
David
saith
,
He
made
us
,
and
not
we
our selves
:
he
saw
us
imperfect
in
the
wombe
:
he
fashioned
us
.
Thy
hands
have
made
me
and
fashioned
me
;
he
took
me
from
the
Wombe
.
He
addeth
,
Vpon
thee
have
I
depended
ever
since
I
hung
upon
the
breasts
of
my
mother
.
When
we
are
hungry
,
he
giveth
bread
that
strengthneth
mans
heart
.
When
we
had
not
wit
and
understanding
to
shift
for
our selves
,
who
fed
and
cloathed
and
preserved
us
then
?
surely
his
hand
is
not
shortned
,
but
his
arme
is
stretched
out
still
.
Suppose
that
without
him
we
could
get
bread
;
Man
liveth
not
by
bread
only
.
Suppose
that
without
him
we
could
sowe
much
seed
;
It
is
only
he
that
giveth
increase
.
Let
us
observe
the
examples
of
Gods
judgments
upon
such
as
forsake
God
,
and
trust
their
money
,
or
their
friends
,
or
corrupt
means
to
preserve
them
:
One
day
telleth
another
.
The
Chaldaeans
trust
not
in
God
:
their
own
net
is
their
god
,
their
own
yarn
is
their
idol
,
they
kisse
their
own
hands
.
But
fear
yee
the
Lord
all
his
Saints
,
and
trust
in
him
,
for
he
never
faileth
them
that
trust
in
him
.
I
have
blamed
some
for
buying
and
selling
on
the
Sabbah
;
They
have
answered
that
they
are
poor
and
are
forced
to
it
,
to
help
to
feed
them
.
Is
not
this
infidelity
?
they
dare
not
trust
God
for
their
meat
,
they
dare
trust
to
their
own
ways
against
the
precise
Commandment
of
God
.
Unlawful
recreations
on
the
Sabbath
are
so
defended
;
poor
labouring
men
that
work
all
the
six
days
,
must
have
some
time
to
refresh
themselves
.
But
I
would
fain
know
by
what
indulgence
they
may
dispense
with
the
law
of
the
Sabbath
.
God
hath
bidden
thee
to
remember
to
keep
the
whole
day
holy
:
if
thy
recreations
be
holy
,
thou
keepest
the
law
;
if
unholy
,
thou
breakest
it
.
When
some
are
detected
of
fraud
and
theft
,
their
plea
is
their
necessity
.
Here
is
a
root
of
infidelity
:
for
doth
God
lay
a
necessity
upon
any
man
to
break
his
law
?
He
hath
laid
on
thee
a
necessity
of
labour
;
if
that
will
not
do
,
he
hath
given
the
rich
charge
of
thee
.
The
truth
is
,
that
this
root
of
infidelity
doth
yet
remain
in
the
hearts
of
most
of
us
,
and
is
the
cause
of
all
the
sins
that
are
committed
.
For
the
light
of
the
Gospel
doth
shine
much
more
clear
now
then
ever
it
did
in
this
land
,
and
the
knowledge
of
the
truth
is
more
spred
then
ever
before
here
.
Yet
never
was
there
greater
corruption
of
manners
,
nor
more
cunning
shifts
devised
for
the
advancing
of
mens
particulars
.
The
crying
sins
of
the
Jews
,
Injuries
done
between
man
and
man
.
Corruption
and
contempt
of
Religion
.
Corruption
of
Justice
.
To
all
these
our
land
doth
plead
guilty
.
Where
's
the
fault
?
Have
you
not
heard
?
have
you
not
been
taught
the
ways
of
the
Lord
?
have
you
not
been
admonish't
of
your
duty
?
have
you
not
been
chidden
,
and
threatned
for
these
things
?
hath
not
the
seal
of
Gods
judgments
written
within
and
without
with
lamentations
,
mourning
and
wo
,
been
opened
and
read
to
you
?
Hath
not
God
rained
examples
thick
of
his
justice
and
judgment
against
high
and
low
for
these
things
?
why
then
is
not
this
amended
?
There
is
a
root
of
infidelity
,
we
do
not
,
we
dare
not
trust
God
;
and
from
hence
comes
-
1.
In
some
Atheisme
,
they
live
without
God
in
the
world
.
-
2.
In
others
Epicurisme
,
they
live
all
to
delight
.
-
3.
In
others
temporizing
,
and
following
and
serving
men
.
-
4.
In
others
heresie
,
embracing
their
own
opinions
.
-
5.
In
others
Apostacy
from
religion
and
faith
.
-
6.
In
others
hypocrisie
,
seeming
what
they
are
not
.
-
7.
In
most
carnal
security
,
not
caring
for
threatnings
.
-
8.
In
many
wilful
ignorance
,
not
caring
for
the
knowledge
of
God
.
But
thou
man
and
woman
of
God
,
fly
these
things
,
&
know
the
Lord
;
the
more
thou
knowest
him
,
the
more
thou
lovest
him
;
the
more
thou
servest
him
,
the
more
thou
trustest
him
,
and
the
more
he
blesseth
thee
.
2.
Ambition
,
that
he
may
set
his
nest
on
high
.
Ambition
is
a
limbe
of
pride
,
and
it
is
well
set
forth
in
my
text
,
it
is
a
building
of
a
nest
on
high
;
it
is
but
a
nest
that
the
ambitious
man
doth
set
up
,
but
he
would
have
it
high
to
overlook
all
;
yet
that
doth
not
make
it
safe
;
for
there
be
clouds
that
can
carry
fire
from
below
to
consume
it
,
and
there
is
lightning
from
above
to
inflame
it
,
and
there
is
tempests
and
strong
winds
to
shake
it
.
And
the
axe
is
laid
to
the
root
of
the
tree
in
which
the
nest
is
built
,
and
with
the
fall
of
that
tree
the
nest
comes
to
the
ground
.
The
highest
tree
for
a
subject
to
build
his
nest
in
,
is
the
favour
of
the
Prince
;
yet
David
saith
,
Trust
not
in
Princes
;
for
there
is
no
help
in
them
,
their
breath
departeth
,
they
return
to
the
earth
,
and
their
thoughts
perish
.
It
may
be
that
he
that
fitteth
next
in
the
chair
of
soveraignty
,
will
be
no
tree
for
the
same
birds
to
build
in
.
Ambition
is
an
inordinate
desire
of
honour
.
Saint
Gregory
hath
a
rule
which
would
stop
the
mouth
of
suitors
and
competitors
for
honour
.
Locus
regiminis
desiderantibus
●egandus
est
,
fugientibus
offerendus
.
Virtu●ibus
ergo
pollens
coactus
ad
regimen
veniat
.
Naturally
the
love
that
every
man
beareth
to
himself
,
and
the
good
opinion
that
pride
putteth
into
him
of
himself
,
doth
make
him
desire
to
set
his
nest
high
,
and
therefore
every
man
observeth
the
course
of
the
times
,
in
which
he
liveth
to
see
which
is
the
readiest
way
to
rise
.
The
king
is
called
the
fountain
of
honour
;
for
from
the
Ruler
of
the
People
all
subordinations
of
rule
derive
themselves
;
and
therefore
Many
seek
the
face
of
the
ruler
.
Pro.
29.26
The
way
of
preferment
is
soon
found
,
and
ambition
hath
a
foot
for
it
:
The
Prophets
phrase
,
Pes
superbiae
,
the
foot
of
pride
.
If
only
vertue
were
the
way
,
only
vertue
would
be
studied
.
But
I
look
not
so
low
as
the
Throne
of
earthly
Princes
for
the
fountain
of
honour
.
I
hear
the
Psalmist
say
,
For
promotion
cometh
neither
from
the
East
,
Psal.
75.6
nor
from
the
West
,
nor
from
the
South
.
But
God
is
judge
,
Vers.
7.
he
putteth
down
one
,
and
setteth
up
another
.
Many
are
ambitious
of
high
places
,
who
have
both
friends
and
means
,
and
yet
cannot
climbe
;
Many
more
unlikely
speed
before
them
,
and
I
can
ascribe
this
to
nothing
but
the
supream
hand
of
God
,
from
whom
all
promotion
cometh
,
he
will
have
his
Will
done
.
Some
he
raiseth
to
their
own
ruine
,
others
to
the
punishment
and
correction
of
the
sins
of
the
time
in
his
anger
:
Others
for
the
good
of
men
in
favour
of
his
Church
,
and
the
Common-wealth
.
It
becomes
not
us
to
censure
the
Powers
that
are
ordained
of
God
,
as
the
Apostle
teacheth
,
or
to
envy
their
high
nests
;
but
let
every
soul
be
subject
to
the
ordinance
of
God
,
and
rest
in
his
will
by
whom
Princes
reign
,
and
by
whom
they
advance
where
he
pleaseth
to
set
up
.
But
ambition
of
high
nests
is
the
theme
of
our
discourse
,
which
is
an
inordinate
desire
of
honour
,
and
that
is
a
sin
.
It
corrupted
the
Angels
which
fell
,
and
they
impo●soned
our
Parents
with
it
in
Paradise
;
both
desired
to
be
like
God
,
neither
stood
content
with
the
glory
of
their
Creation
.
Concerning
which
,
understand
that
the
state
of
Creation
did
give
man
no
further
dominion
then
this
;
Replenish
the
earth
,
Gen.
1.28
.
and
subdue
it
,
and
have
dominion
over
the
fish
of
the
sea
,
and
over
the
fowls
of
the
ayre
,
and
over
every
living
thing
that
moveth
upon
the
earth
.
Here
is
no
dominion
given
to
man
over
man
.
But
all
mankind
is
endowed
with
equal
dominion
over
all
these
things
,
and
man
is
to
acknowledge
no
soveraign
lord
but
God
his
Maker
.
But
presently
after
the
fall
For
the
punishment
of
the
woman
,
who
had
brought
the
desire
of
her
husband
subject
to
her
,
by
tempting
him
to
eat
of
the
forbidden
fruit
,
God
said
to
her
,
Thy
desire
shall
be
subject
to
thy
husband
,
Gen.
3.16
and
he
shall
rule
over
thee
.
Yea
when
God
saw
Cains
countenance
cast
down
,
he
called
him
to
account
for
it
,
and
knowing
his
discontent
to
be
against
Abel
,
he
said
to
Cain
,
Vnto
thee
his
desire
shall
be
subject
,
Gen.
4.7
.
and
thou
shalt
rule
over
him
;
Which
Saint
Chrysostome
doth
expound
de
Priviledgio
Primogeniturae
.
But
as
sin
brought
in
the
law
,
for
Justo
non
est
posita
lex
:
so
sin
brought
in
Magistracy
for
execution
of
the
law
,
and
brought
down
the
sword
of
God
amongst
men
:
and
the
equal
condition
of
mankind
in
his
Creation
by
sinne
was
changed
into
male
and
female
:
not
in
sexe
,
but
in
subjection
,
high
and
low
,
rich
and
poor
,
bond
and
free
.
So
that
this
ambition
of
an
higher
nest
came
in
with
sinne
;
and
being
so
brought
in
at
first
,
it
cannot
be
without
sin
.
Saint
Hierome
speaks
bugs
words
.
Cave
honores
quos
sine
culpa
tenere
non
potes
;
sublimitas
honorum
magnitudo
scelerum
.
And
Saint
Augustine
complains
of
nothing
more
then
that
he
was
made
a
Bishop
;
He
was
an
holy
man
,
but
a
man
,
and
his
passion
transported
him
.
In
nullo
sentio
Deum
ita
iratum
mihi
quam
in
hoc
,
quod
cum
indignus
essem
pont
ad
remum
,
positus
sum
ad
amplustre
,
sive
gubernaculum
Ecclesiae
.
But
howsoever
his
humility
unworthied
him
to
himself
,
it
was
Gods
great
blessing
to
his
Church
not
only
then
,
but
in
all
succeeding
ages
that
God
so
promoted
him
.
One
thing
amongst
the
rest
maketh
ambition
an
unmanly
sin
:
for
two
contraries
meet
in
the
ambitious
,
that
is
,
pride
and
a
base
mind
.
Pride
striving
to
climb
high
,
and
a
base
mind
servilely
attending
the
means
of
rising
,
waiting
and
observing
such
as
may
help
him
up
,
as
one
that
climbeth
,
embraceth
every
bough
,
&
huggeth
in
his
armes
what
he
shortly
treadeth
under
his
foot
.
But
Seneca
saves
me
a
labour
,
for
he
doth
describe
such
a
man
to
the
life
;
Ambitiosus
semper
est
pavidus
.
Timet
quod
dicat
vel
faciat
,
quid
oculis
hominum
displiceat
;
honestatem
mentitur
,
humilitatem
simulat
,
cunctis
adulatur
,
cunctis
inclinat
,
omnium
est
servus
&
tributarius
,
gravem
habet
in
se
pugnam
.
The
end
of
the
Chaldeans
ambition
to
set
his
nest
so
high
,
is
that
he
may
be
delivered
from
the
power
of
evil
.
Herein
is
a
great
fallacy
;
for
be
high
nests
the
safest
?
and
is
greatnesse
security
?
may
not
we
that
have
lived
to
see
in
few
years
great
changes
,
say
that
high
preferments
be
giddy
and
slippery
,
feriuntque
sumos
fulmina
montes
?
The
reasons
why
ambition
maketh
men
unhappy
.
1.
The
ground
of
it
is
pride
,
which
is
an
over
weening
our selves
and
our
own
worth
,
and
this
robbeth
God
of
glory
;
for
quid
habes
quod
non
accepisti
?
therefore
God
resisteth
the
proud
.
2.
The
whole
operation
of
ambition
is
by
the
wisedome
of
this
world
,
and
that
is
folly
.
Petrus
Ravenna
doth
set
it
out
well
;
Ambitio
est
quaedam
simia
charitatis
:
charitas
patiens
est
pro
aternis
:
ambitio
patitur
omnia
pro
caducis
:
charitas
benigna
est
pauperibus
,
ambitio
divitibus
:
charitas
omnia
suffert
pro
veritate
,
Ambitiopro
vanitate
;
utraque
omnia
credit
,
omnia
sperat
,
sed
dissimili
modo
.
3.
It
is
altogether
uncharitable
;
for
charitas
ut
teipsum
:
It
is
Jobs
phrase
of
the
fatherlesse
,
he
was
brought
up
with
me
as
with
a
father
,
so
doth
charity
bring
up
inferiours
,
and
equals
grow
together
:
but
ambition
doth
not
,
cannot
affect
magnitudinem
suam
,
sine
parvitate
aliena
.
4.
It
is
before
exprest
to
be
insatiable
;
quis
enim
modus
adsit
honori
?
A
man
desireth
first
to
be
eminent
in
the
street
wherein
he
lives
,
and
then
in
the
city
;
and
yet
having
attained
his
desire
,
as
Seneca
saith
,
Navis
quae
in
flamine
magna
est
,
in
mari
parvula
est
.
One
that
is
high
and
great
in
the
city
,
in
the
country
where
he
lives
,
in
the
University
,
let
him
come
to
the
Court
,
and
he
shall
see
how
many
Spheres
of
greatnesse
do
move
above
him
.
Here
is
more
work
for
ambition
;
if
we
remember
the
law
,
proximum
ut
teipsum
,
thy
neighbour
as
thy self
,
we
will
no
more
desire
to
exceed
one
the
other
in
the
state
wherein
we
live
,
then
a
man
desireth
one
hand
or
one
leg
,
in
proportion
of
strength
and
bignesse
to
exceed
the
other
in
his
body
.
5.
We
have
a
fair
example
in
our
elder
brother
,
for
though
he
was
such
as
to
whom
it
was
said
,
Adorent
eum
omnes
Angeli
ejus
,
Heb.
2.17
Worship
him
all
ye
Angels
;
yet
to
become
our
brother
,
In
all
things
it
behoved
him
to
be
made
like
unto
his
brethren
,
He
could
not
do
this
without
humiliation
;
there
was
no
power
above
him
to
humble
him
,
and
he
thought
it
no
robbery
to
be
equal
with
God
;
the
power
that
did
it
was
in
himself
,
humiliavit
semet
ipsum
,
he
humbled
himself
.
Ambition
therefore
putteth
us
out
of
the
way
of
life
.
Christ
humbled
himselfe
;
Et
qui
vult
esse
discipulus
meus
sequatur
me
,
He
that
will
be
my
disciple
must
follow
me
.
The
doctrine
of
contentednesse
doth
still
offer
it self
to
us
commanded
in
the
last
of
the
ten
:
for
non
concupisces
aliena
,
faith
,
sortè
tua
contentus
,
be
contented
with
thy
lot
;
this
also
serveth
for
the
next
point
.
3.
They
are
charged
with
covetousnesse
;
Of
which
Christ
saith
,
Take
heed
and
beware
of
Covetousnesse
,
giving
us
a
double
caution
against
it
.
The
Apostle
giveth
a
reason
,
because
it
is
the
root
of
all
evill
but
that
reason
doth
not
draw
blood
;
1
Tim.
6.10
for
where
the
conscience
is
not
tender
malum
culpae
,
the
evil
of
punishment
is
not
feared
.
But
it
followeth
.
Which
while
some
have
coveted
after
,
they
have
erred
from
the
faith
,
and
pierced
themselves
through
with
many
sorrows
.
Ambition
hath
this
handmaid
to
attend
it
,
this
factour
to
negotiate
for
it
;
for
ambition
is
not
supported
without
great
charge
;
our
own
times
tell
us
so
;
and
Ambition
cannot
be
a
great
spender
,
if
covetousnesse
be
not
a
great
getter
.
Covetousnesse
is
an
inordinate
desire
of
the
wealth
of
this
world
,
and
is
many
ways
culpable
.
1.
Because
God
hath
given
man
dominion
of
the
earth
,
and
hath
put
all
things
under
his
feet
;
let
not
us
remove
them
,
and
as
David
saith
,
let
us
not
Cor
opponere
,
set
our
heart
upon
them
.
Gold
and
silver
are
lower
put
under
us
then
the
surface
of
the
earth
;
for
they
grow
within
the
bowels
of
the
earth
nearer
to
hell
,
to
shew
the
danger
that
is
in
them
.
Therefore
the
Apostles
had
these
things
not
put
into
their
bosomes
,
or
into
their
hands
,
but
laid
at
their
feet
.
2.
Because
the
Scripture
hath
expresled
the
woe
of
God
belonging
to
the
covetous
,
as
you
have
heard
,
Vae
homini
qui
congregat
non
sua
,
wo
to
the
man
which
gathereth
not
his
own
.
They
that
are
covetous
,
Ose.
12.7
.
do
carry
stateram
dolosam
,
a
deceitful
ballance
;
for
lay
the
conscience
in
one
scale
,
and
the
least
gain
that
is
in
the
other
,
the
conscience
is
found
too
light
,
as
Saint
Augustine
,
Lucrum
in
arcâ
,
damnum
in
conscientiâ
.
For
Saint
Paul
calleth
covetousnesse
Idolatry
;
Eph.
5.
and
Christ
calleth
Mammon
the
god
of
the
covetous
;
ye
cannot
serve
God
and
Mammon
.
This
is
clear
;
for
where
doth
the
covetous
man
bestow
and
place
his
faith
,
hope
and
love
,
but
in
his
wealth
,
which
we
do
owe
to
God
?
The
rich
man
sang
a
Requiem
to
his
soule
,
Luc.
12.
Now
my
soule
make
merry
,
for
thou
hast
goods
enough
laid
up
for
many
years
.
3.
Because
covetousnesse
is
a
fruitful
sin
;
the
daughters
thereof
are
commonly
-
1.
Usury
,
-
2.
Rapine
,
-
3.
Fraud
,
-
4.
Bribes
,
-
5.
Simony
.
1.
Concerning
Usury
,
let
me
out
of
the
word
say
only
to
you
,
that
he
shall
dwell
in
the
Lords
Tabernacle
,
that
is
,
shall
rest
under
Gods
Protection
on
earth
,
and
he
shall
dwell
in
the
holy
hill
,
that
is
,
Ps.
15.
possessions
in
heaven
,
Who
putteth
not
his
mony
out
to
usury
:
Where
he
shall
dwell
that
doth
so
,
you
may
easily
conclude
.
If
you
wil
hear
the
judgement
of
a
Parliament
,
the
Statute
concerning
the
forbidding
of
usury
doth
begin
thus
,
Forasmuch
as
all
usury
by
the
laws
of
God
is
sinne
and
detestable
,
An.
14.
Elizab.
Be
it
therefore
enacted
,
&c.
If
thou
wilt
know
the
judgment
of
learned
Divines
,
fathers
both
of
the
Eastern
and
Western
Churches
,
Councels
,
later
Divines
have
written
against
it
,
and
detected
it
unlawful
,
so
that
it
is
of
all
learned
evil
spoken
of
.
But
the
covetousnesse
of
the
Chaldeans
was
not
of
this
sort
;
therefore
not
of
purpose
to
be
handled
,
but
incidently
to
be
remembred
,
yet
non
sine
morsu
in
transitu
,
yet
not
without
a
lash
in
the
way
.
Fraud
is
another
of
the
daughters
of
covetousnesse
;
when
we
by
any
wit
,
or
the
art
of
seeming
,
do
over-reach
one
another
in
matter
of
negotiation
;
of
which
the
Apostle
,
That
no
man
go
beyond
,
or
defraud
his
brother
in
any
matter
,
because
the
Lord
is
the
avenger
of
all
such
,
1
Thes.
4.6
as
we
also
have
forewarned
you
,
and
testified
.
Bribes
is
another
daughter
of
covetousnesse
.
It
was
part
of
Samuels
purgation
of
himself
,
Of
whom
have
I
received
bribes
,
1
Sam.
12.3
.
to
blinde
mine
eyes
there
with
?
for
Solomon
saith
,
A
wicked
man
taketh
the
gift
out
of
the
bosome
,
to
pervert
the
Wayes
of
judgment
.
Pro.
17.23
.
Micah
describeth
more
then
his
own
times
.
The
heads
of
Sion
judge
for
reward
,
Mica
3.11
.
and
the
Priests
thereof
teach
for
hire
;
and
the
Prophets
thereof
divine
for
money
;
yet
will
they
leane
upon
the
Lord
,
and
say
,
is
not
the
Lord
among
us
?
no
evil
can
come
upon
us
.
Read
on
.
Symony
is
another
daughter
of
covetousnesse
.
I
say
no
more
of
it
,
but
leave
it
with
St.
Peters
blessings
,
Pereat
argentum
tuum
tecum
,
let
their
money
perish
with
thee
.
But
rapine
was
the
proper
and
natural
daughter
of
the
covetousnesse
of
the
Chaldeans
;
they
had
their
Angle
,
and
their
Net
,
and
their
Dragge
;
nothing
could
escape
them
.
The
great
fish
did
eate
up
the
little
ones
;
oppression
was
the
crying
sinne
of
Babylon
,
all
their
neighbours
did
groan
under
it
.
1.
This
sin
doth
destroy
jus
naturale
,
natural
right
,
which
is
quod
tibi
fieri
non
vis
,
alteri
ne
feceris
,
do
as
thou
wouldst
be
done
to
;
out
of
which
principle
these
two
do
arise
.
-
1.
Ne
cui
noceas
,
hurt
none
.
-
2.
Vt
communi
bono
deservias
,
serve
the
common
good
.
2.
It
offendeth
the
written
law
,
which
doth
not
only
restraine
actum
rapinae
,
non
furaberis
,
the
act
of
rapine
,
thoushalt
not
steal
;
but
voluntatem
rapinae
,
non
concupisces
,
but
the
will
,
thou
shalt
not
covet
.
Agur
the
son
of
Jakeh
saith
,
There
is
a
generation
whose
teeth
are
as
swords
,
Pro.
30.14
.
and
their
jaw-teeth
as
knives
,
to
devoure
the
poore
from
off
the
earth
,
and
the
needy
from
among
men
.
This
generation
is
not
yet
grown
barren
;
Christ
saith
,
Pauperes
semper
habebitis
vobiscum
,
you
shall
have
alwayes
the
poor
with
you
;
and
this
generation
of
oppressors
will
be
ever
teeming
,
so
long
as
they
have
such
matterto
work
;
upon
for
the
rich
and
mighty
will
shift
for
themselves
.
3.
It
incurreth
the
severe
censure
of
Gods
justice
;
for
if
God
say
,
Go
ye
cursed
to
them
that
did
not
dare
sua
,
give
their
owne
:
quid
faciet
eis
qui
rapuerunt
aliena
?
woe
to
them
that
take
that
which
is
none
of
theirs
.
4.
This
sin
of
rapine
doth
incurre
the
curses
of
them
that
are
robbed
;
for
every
man
crieth
,
woe
to
such
as
congest
that
which
is
not
their
own
.
5.
This
sin
doth
hinder
the
ascent
of
the
prayers
of
them
that
commit
it
;
God
will
not
admit
them
to
his
presence
;
for
so
God
saith
.
Relieve
the
oppressed
,
judge
the
fatherlesse
,
plead
for
the
widow
;
Isa.
1.
18.
Come
now
and
let
us
reason
together
.
6.
The
time
shall
come
when
those
that
suffer
wrong
,
shall
judge
their
oppressours
,
for
the
Saints
shall
judge
the
world
.
Therefore
let
every
man
make
conscience
of
doing
violence
;
doubtlesse
there
is
a
God
that
judgeth
in
the
world
;
let
us
value
men
as
our
brethren
,
and
seek
their
good
;
let
us
direct
our
intentions
&
subventions
to
that
only
end
that
he
that
loveth
God
may
declare
it
by
loving
his
brother
also
;
let
our
brethren
grow
up
with
us
,
and
let
us
joy
in
their
prosperity
.
4.
Cruelty
is
charged
upon
them
.
For
they
build
in
blood
,
and
cruelty
is
also
one
of
the
companions
of
ambition
and
covetousnesse
.
If
Ahab
have
a
desire
to
Naboths
Vineyard
,
either
Naboth
must
part
with
his
Vineyard
or
his
life
.
They
are
not
all
innocent
of
this
great
offence
that
keep
themselves
from
shedding
of
blood
:
they
that
invade
the
meanes
of
the
maintenance
of
life
,
that
pinch
the
labourer
in
his
wages
,
or
that
make
the
hireling
work
for
nothing
,
or
that
let
their
hire
sleep
in
their
custody
,
whilst
he
pineth
for
want
of
things
necessary
,
are
all
guilty
of
this
accusation
of
blood
.
It
was
the
provocation
wherewith
God
was
provoked
against
the
old
world
,
for
which
he
brought
upon
them
the
great
floud
that
destroyed
them
all
;
This
was
Edoms
sin
in
Obadiah
.
There
is
a
manifold
cruelty
as
you
then
heard
.
-
1.
Cruelty
of
combination
,
when
we
make
our selves
strong
in
a
faction
,
to
oppresse
all
that
oppose
us
,
and
go
not
out
way
.
-
2.
Cruelty
of
the
eye
,
when
we
can
be
content
to
look
on
to
see
injures
done
to
our
brethren
,
without
any
compassion
,
or
subvention
.
-
3.
Cruelty
of
heart
,
when
we
rejoyce
against
them
that
suffer
wrong
,
and
make
our selves
merry
with
their
afflictions
.
-
4.
Cruelty
of
the
tongue
,
when
we
insult
over
them
and
brand
them
with
taunts
.
-
5.
Cruelty
of
the
hands
,
when
we
-
1.
Either
persecute
their
persons
with
molestation
.
-
2.
Or
touch
their
liberty
with
unjust
restraint
.
-
3.
Or
rob
them
of
their
goods
by
cruel
direptions
.
-
4.
Or
hinder
the
course
of
justice
that
should
do
them
right
.
-
5.
Or
procure
their
death
,
because
they
do
stand
in
our
light
,
and
hinder
our
rising
;
of
all
these
I
have
spoken
heretofore
.
We
now
hasten
to
the
declaration
of
Gods
just
vengeance
against
this
ambition
.
2.
The
punishment
.
-
1.
They
consult
shame
to
their
own
house
.
-
2.
They
sin
against
their
own
souls
.
-
3.
They
labour
in
vaine
,
and
without
successe
.
1.
They
consult
shame
to
their
own
house
.
Ambition
doth
affect
to
build
up
an
house
,
to
establish
a
name
that
may
continue
in
the
blood
and
posterity
,
in
succeeding
generations
with
glory
and
honour
.
David
hath
a
crosse
prayer
which
is
in
the
hearts
and
mouths
of
many
that
hate
such
pride
;
let
not
their
wicked
imagination
prosper
,
least
they
grow
too
proud
,
These
words
do
shew
that
ambitious
pride
shall
not
prosper
,
and
whereas
they
study
honour
,
and
consult
glory
,
in
their
aime
and
intention
,
God
turneth
it
all
to
shame
in
the
event
.
The
words
of
my
text
are
the
words
of
God
;
he
knoweth
what
he
meaneth
to
do
;
and
he
saith
,
they
consult
their
own
shame
,
because
he
purposeth
to
turne
all
their
glory
into
shame
.
Shame
is
the
thing
that
an
ambitious
man
doth
desire
to
decline
above
all
things
,
all
his
studies
bend
their
strength
against
it
,
and
pursue
glory
which
is
the
contrary
to
it
.
To
this
purpose
covetous
men
gather
riches
,
and
then
with
mony
purchase
great
offices
and
great
titles
to
make
great
houses
,
and
nominous
families
upon
earth
to
survive
them
.
But
where
this
greatnesse
is
begun
by
ambition
,
maintained
and
supported
by
rapine
,
and
cruesty
,
pride
will
have
a
fall
;
he
that
meaneth
to
give
it
the
fall
,
saith
so
,
God
whose
power
none
hath
ever
resisted
,
he
will
turne
that
glory
into
shame
.
The
wiseman
saith
,
He
that
is
greedy
of
gaine
troubleth
his
own
house
.
Pro.
15.27
For
The
house
of
the
wicked
shall
be
overthrown
;
he
doth
not
mean
domus
,
Pro
14.11
.
the
house
,
but
familia
,
the
family
,
the
whole
name
and
posterity
,
the
glory
,
all
shall
perish
and
come
to
shame
.
And
Prov.
15.25
.
Solomon
tels
us
who
shall
do
it
.
The
Lord
will
destroy
the
house
of
the
proud
;
Pro
15.25
.
this
is
their
shame
to
come
down
again
;
when
men
have
been
aspiring
and
setled
their
nest
on
high
,
and
made
themselves
beleeve
that
their
honour
shall
be
established
upon
their
house
;
for
then
,
1.
God
shall
laugh
them
to
scorne
,
the
Lord
shall
have
them
in
derision
,
saying
,
Behold
the
man
is
become
as
one
of
us
.
2.
Men
shall
laugh
at
them
,
and
say
,
Lo
,
Psal.
52.7
.
this
is
the
man
that
made
not
God
his
strength
,
but
trusted
in
the
abundance
of
his
riches
,
and
strengthned
himselfe
in
his
wickednesse
:
for
Solomon
saith
,
When
the
wicked
perish
there
is
shouting
.
Pro
11.10
.
3.
The
Lord
shall
be
glorified
in
the
shame
of
the
proud
,
covetous
,
cruel
man
;
for
every
man
shall
say
,
strong
is
the
Lord
God
who
judgeth
them
,
Rev.
18.8
.
Vers.
20.
as
over
Babel
;
thus
is
God
praised
.
Rejoyce
over
her
thou
heaven
,
and
ye
holy
Apostles
and
Prophets
,
for
God
hath
avenged
you
on
her
.
This
point
is
of
excellent
use
.
1.
For
Doctrine
,
Pro.
10
24.
it
teacheth
us
that
which
Solomon
hath
said
,
The
feare
of
the
wicked
shall
come
upon
him
;
the
proud
man
feareth
nothing
so
much
as
shame
;
the
covetous
man
feareth
nothing
so
much
as
want
;
the
cruell
man
nothing
so
much
as
revenge
;
the
glutton
nothing
so
much
as
hard
fare
;
the
drunkard
nothing
so
much
as
a
cup
of
cold
water
:
and
God
hath
threatned
these
offenders
with
all
these
judgments
.
2.
It
commendeth
to
us
wisdome
,
and
righteousnesse
,
and
humility
,
and
all
holy
vertues
,
for
they
be
all
builders
,
and
raise
up
houses
,
and
lay
the
foundation
sure
.
Ab
auditione
mali
non
timebit
.
Psal.
112.7
.
Pro.
28.2
.
The
just
man
is
hold
as
a
Lyon
;
as
Solomon
,
The
wicked
are
overthrown
and
are
not
:
but
the
house
of
the
righteous
shall
stand
.
Prov.
12.7
Humility
layeth
the
foundation
of
it
low
.
Faith
worketh
by
love
to
furnish
it
.
Honour
and
much
glory
are
the
roofe
of
it
;
peace
is
the
fence
about
it
,
and
prosperity
the
demesnes
belonging
to
it
.
And
the
guard
of
Angels
pitch
their
ten
t
s
round
about
it
.
This
house
is
built
upon
a
rock
,
yet
it
must
endure
the
winds
and
waves
.
3.
This
hath
deceived
many
;
for
they
have
thought
unrighteousnesse
the
better
and
safer
way
;
because
they
have
seen
the
wicked
flourishing
,
and
spreading
like
to
a
green
bay-tree
.
Job
disturbeth
them
in
their
ruffe
,
and
glory
,
and
fulnesse
and
fatnesse
.
Their
houses
are
safe
from
fear
,
neither
is
the
rod
of
God
upon
them
.
It
goeth
pleasantly
for
two
or
three
Verses
,
but
vers.
13.
in
a
moment
they
go
down
to
the
grave
.
Job
.
20.9
.
It
is
an
admirable
wisdom
,
that
Job
hath
recorded
to
direct
,
our
observation
of
such
,
Lo
their
good
is
not
in
their
hand
.
They
are
not
masters
of
their
happy
estate
;
which
he
proveth
;
Vers.
16.
How
oft
is
the
candle
of
the
wicked
put
out
;
it
is
but
a
candle
,
and
it
is
put
out
;
often
for
God
distributeth
sorrowes
in
his
anger
.
God
is
angry
;
he
doth
not
cover
them
over
with
sorrows
,
and
and
overwhelme
them
with
woe
here
,
but
he
distributes
sorrow
,
giving
them
some
lucida
intervalla
.
This
varnish
and
paint
,
and
guilding
;
Vers.
17.
of
unrighteousnesse
with
temporal
happinesse
,
doth
make
it
deceive
many
.
A
brutish
man
knoweth
not
,
Psal.
92.6
neither
doth
a
fool
understand
this
.
When
the
wicked
spring
as
the
grasse
,
and
all
the
workers
of
iniquity
flourish
:
it
is
that
they
shall
be
destroyed
for
ever
.
Who
would
have
thought
it
?
every
man
saith
,
when
he
seeth
pride
have
a
fall
:
no
,
for
the
Psalmist
saith
,
Thy
thought
are
very
deep
.
Here
God
himself
declareth
,
that
ambition
shall
end
in
shame
;
and
the
candle
of
the
wicked
when
it
is
put
out
,
will
end
in
a
foule
and
stinking
smoak
.
4.
This
admisheth
and
exhorteth
all
that
love
their
houses
,
and
study
their
own
honour
,
to
seek
it
in
the
way
of
piety
and
charity
;
let
such
serve
God
,
let
them
not
neglect
the
Lords
house
the
Lords
day
,
the
Lords
Table
;
let
them
suffer
their
brethren
to
dwell
in
peace
by
them
,
and
to
grow
up
with
them
,
and
to
be
the
better
for
them
.
It
is
not
the
riches
that
we
leave
behind
us
to
our
heirs
that
doth
build
our
house
,
but
that
we
bestow
well
to
the
honour
of
God
,
and
the
good
of
our
brethren
where
we
live
.
You
shall
see
it
in
our
Saviours
sentence
,
I
was
hungry
and
you
fed
me
;
Matth.
25.35
.
I
was
naked
,
and
ye
cloathed
me
,
&c.
Not
the
meat
that
we
do
eat
our selves
,
nor
the
cloathes
that
we
do
wear
out
selves
,
nor
the
mony
and
land
that
we
demise
to
our
posterity
,
maketh
us
friends
in
the
day
of
the
Lord
,
but
what
we
dispose
.
A
worthy
Citizen
of
our
City
that
had
been
his
own
steward
of
his
goods
,
and
disposed
them
to
many
charitable
uses
,
was
his
own
Poet
for
his
Epitaph
,
and
caused
this
line
among
others
to
be
insculped
on
his
grave
,
That
I
gave
,
that
I
have
.
Which
calls
to
my
remembrance
a
story
that
I
read
in
Peraldus
,
Bishop
of
Lyons
in
France
:
How
a
great
Lord
thinking
his
tenant
somewhat
too
rich
,
and
meaning
to
share
with
him
,
required
of
him
a
true
inventory
of
his
estate
,
and
what
his
wealth
was
;
He
answered
it
was
in
all
600
crowns
;
it
was
objected
that
he
dissembled
his
estate
;
such
a
grange
,
such
a
house
,
such
a
farm
,
and
many
other
things
of
good
value
belonging
to
him
were
not
named
;
he
answered
.
Illa
non
sunt
mea
sed
Domini
mei
,
qui
quando
voluerit
potest
ea
accipere
;
sed
quod
dedi
pro
Deo
in
manus
pauperum
in
salvâ
custodiâ
posui
,
it
a
quod
nullus
potest
mihi
illud
auferre
.
These
are
not
mine
but
my
Lords
,
who
when
he
please
may
take
them
from
me
;
but
what
I
have
for
God
given
to
the
poor
,
I
have
laid
that
in
safe
custody
,
so
as
none
is
able
to
take
that
from
me
.
The
riches
wherewith
we
honour
God
,
do
build
our
house
;
always
provided
that
they
be
riches
well
gotten
;
for
if
charity
have
been
violated
in
the
getting
of
wealth
,
the
charity
of
giving
it
away
to
the
poor
,
will
not
redeem
the
breach
of
justice
.
Justice
must
ever
go
before
charity
;
in
the
dispensation
of
our
goods
.
First
,
Suum
cuique
,
to
every
one
his
own
;
then
Tuum
,
thy
own
;
so
Zachaeus
,
He
beganne
at
reddo
,
I
restore
:
and
from
thence
went
to
do
,
I
give
.
2.
Punishment
.
And
hast
sinned
against
thy
soul
.
The
meaning
as
I
take
it
,
is
,
that
all
this
evil
shall
one
day
smart
upon
the
soul
of
the
Chaldeans
.
The
doctrine
is
;
Doctr.
All
sins
committed
against
the
law
of
God
,
are
done
against
the
souls
of
them
that
commit
them
.
The
committers
of
sin
are
of
two
sorts
.
-
1.
The
Elect
:
-
2.
The
Reprobate
.
The
Elect
sin
against
their
souls
-
1.
Culpa
,
In
the
fault
.
-
2.
Poena
,
In
the
punishment
.
1.
Propter
culpam
,
In
regard
of
the
fault
.
1.
Because
every
sin
that
a
man
committeth
doth
defile
the
soul
,
and
polluteth
the
temple
where
the
holy
Ghost
should
dwel
;
so
that
Christ
saith
to
every
soul
,
except
I
wash
thee
thou
hast
no
part
with
me
.
2.
Because
every
sin
that
a
man
committeth
,
doth
hinder
the
influence
of
grace
,
and
maketh
the
soul
the
more
uncapable
of
light
and
heat
from
the
Son
of
righteousnesse
.
For
every
sin
is
an
eclipse
of
that
Sun
:
which
is
thus
proved
.
1.
In
our
hearing
of
the
word
;
if
we
be
either
like
the
high
way
where
the
seed
is
lost
quite
,
Mat.
13.3
.
or
like
the
stony
ground
where
the
seed
cannot
take
root
,
or
like
the
thorny
ground
,
where
it
may
take
root
and
spring
up
,
but
is
choaked
in
the
growth
,
the
good
seed
never
cometh
to
an
harvest
.
Our
sins
must
be
removed
,
to
make
the
soil
good
and
fruitful
.
2.
In
our
prayer
;
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
hear
me
.
Psa.
66.18
3.
In
our
receiving
the
Sacrament
;
1
Cor.
ii
.
29.
If
I
eat
and
drink
unworthily
,
I
eat
and
drink
damnation
.
4.
In
almes
;
If
I
do
it
to
be
seen
of
men
,
I
lose
my
reward
.
Mat.
6.1
.
For
I
have
it
here
.
Sin
is
leaven
,
it
corrupteth
the
whole
soul
of
man
;
and
maketh
it
a
trespasser
in
all
that
it
doth
:
so
that
the
elect
man
in
respect
of
his
fault
,
doth
sinne
against
his
own
soul
,
and
defileth
it
.
2.
Propter
poenam
,
In
respect
of
the
punishment
.
1.
Because
it
bringeth
forth
guilt
of
conscience
,
which
maketh
us
confounded
and
ashamed
in
our selves
,
so
that
we
dare
not
lift
up
our
eyes
to
heaven
,
nor
look
our
God
in
the
face
,
whose
mercy
we
have
abused
,
whose
anger
we
have
provoked
,
whose
goodnesse
we
have
offended
.
2.
Because
sin
maketh
matter
of
sorrow
in
the
soul
of
the
offendor
;
and
a
godly
sorrow
troubleth
and
disquieteth
the
soul
within
us
.
In
that
case
was
Job
,
Peccavi
,
quid
faciam
tibi
?
quòd
feci
?
I
have
sinned
,
Job
.
7.20
.
what
shall
I
do
unto
thee
?
3.
Because
the
soul
hath
no
peace
till
it
hath
wrought
a
revenge
upon
it self
,
and
upon
the
body
too
in
which
it
committed
sin
.
Davids
Humiliavi
animam
meam
,
and
St.
Pauls
Castigo
corpus
meum
,
Ps.
35.13
.
1
Cor.
9.27
Isa.
38.17
There
must
be
afflictio
and
amaritudo
animae
;
we
carry
rods
about
us
for
the
nonce
;
even
our
own
hearts
will
smite
us
as
Davids
did
;
this
brings
God
home
to
us
again
;
For
I
dwell
with
the
humble
and
contrite
,
and
then
salvation
is
come
home
to
our
house
once
again
.
Isa.
57.15
2.
Impii
autem
non
sic
.
Not
so
with
the
wicked
.
They
sin
against
their
souls
,
because
all
the
evils
of
their
whole
life
are
written
in
the
book
of
Gods
remembrance
,
and
foulded
up
in
the
rowle
of
their
own
conscience
,
which
shall
be
opened
against
them
in
the
last
day
,
and
they
shall
be
judged
according
to
all
that
is
writen
in
those
books
;
and
there
shall
be
judgment
without
mercy
to
them
that
shewed
no
mercy
.
Jam.
2.13
.
This
doth
not
exclude
temporall
punishments
:
for
so
shall
they
smart
also
;
they
shall
have
no
peace
in
this
life
for
ever
and
anon
,
as
Job
sa
it
their
candle
shall
be
put
out
,
and
God
shall
distribute
his
sorrows
amongst
them
.
They
shall
have
many
great
shames
,
many
great
fears
,
many
sad
affronts
of
care
and
discontent
,
though
commedled
with
some
faire
weather
,
good
chear
,
ease
,
delights
,
and
such
sweetnings
as
the
flattery
of
the
world
and
the
favour
of
the
times
shall
yeeld
them
:
Yet
in
the
end
,
all
the
evil
that
they
have
studyed
and
intended
against
others
,
shall
fall
upon
their
own
heads
.
But
still
the
worst
is
behind
;
their
souls
and
bodyes
shall
smart
for
it
in
the
last
day
,
and
the
hand
of
God
shall
then
pay
home
.
For
them
I
take
no
care
;
be
it
unto
them
as
they
have
deserved
,
and
the
Lord
requite
it
at
their
hands
,
and
requite
it
upon
them
.
But
for
so
many
as
follow
righteonsnesse
and
fear
God
,
and
would
walk
in
his
ways
;
let
us
stirre
up
one
another
in
the
fear
of
God
,
to
seek
the
Lord
whilst
he
may
be
found
,
and
to
tender
our
souls
.
The
sins
that
we
commit
with
such
delight
,
will
cost
us
many
an
heart-breaking
sigh
,
many
floods
of
salt
water
,
tears
of
bitternesse
,
which
are
sanguis
animae
,
the
blood
of
the
soul
,
hanging
down
of
the
head
,
beating
of
the
brest
,
fasting
from
our
full
fare
,
and
stripping
our
bodies
out
of
their
soft
raiment
into
sackcloth
,
and
changing
our
sweet
powders
into
ashes
.
There
is
no
such
disease
incident
to
man
as
this
Tremor
cordis
,
the
trembling
of
the
heart
for
sinne
;
this
Anima
dolet
,
the
learning
of
the
Physitian
,
the
art
of
the
Apothecary
have
no
receipt
for
it
.
As
Saint
Paul
saith
of
the
law
,
that
is
the
strength
of
sinne
:
so
I
may
say
,
that
at
first
in
the
beginning
of
the
cure
,
the
very
remedy
is
the
strength
of
the
disease
,
and
makes
the
disease
double
the
distresse
thereof
,
as
in
David
.
1.
The
Pophet
came
to
heal
him
,
and
he
saith
,
I
said
in
my
haste
all
men
are
lyars
,
Prophets
and
all
,
if
they
speak
of
any
comfort
to
me
.
Ps.
116.21
2.
God
himself
presented
himself
to
his
thought
,
and
that
would
not
do
;
I
thought
upon
God
and
I
was
troubled
,
my
fear
came
and
ceased
not
,
my
soul
refused
comfort
.
Yea
there
is
such
a
sweetnesse
in
revenge
,
that
a
penitent
man
doth
take
upon
himself
,
that
he
hath
a
kind
of
delight
in
his
own
self-punishment
,
as
in
Jeremiahs
example
,
Look
away
from
me
,
Isa.
22.4
.
I
will
weepe
bitterly
,
labour
not
to
comfort
me
.
There
is
nothing
that
makes
us
sinne
with
so
much
appetite
and
so
little
feare
as
this
;
we
have
banished
Confession
which
bringeth
shame
upon
us
,
and
penance
which
bringeth
smart
;
we
have
taken
the
matter
into
our
own
hands
,
and
no
man
hateth
his
own
flesh
.
Repentance
is
rather
matter
of
discourse
and
contemplation
,
then
of
practice
and
passion
,
and
so
we
sin
and
our
souls
are
not
much
troubled
at
it
.
But
whosoever
is
toucht
in
conscience
throughly
with
the
remorse
of
sin
,
will
say
,
there
is
no
disease
to
a
wounded
Spirit
,
and
the
costliest
sacrifice
that
a
man
can
offer
to
God
,
is
a
contrite
spirit
and
a
broken
heart
.
3.
Punishment
,
labour
in
vain
.
Is
it
not
of
the
Lord
of
Hosts
,
that
this
People
shall
labour
in
the
very
fire
,
and
weary
themselves
with
very
vanity
?
-
1.
Here
is
labour
,
it
is
labor
improbus
,
that
useth
to
carry
all
before
it
;
it
is
amplified
,
For
here
is
labour
in
the
fire
;
Multa
tulit
fecit
que
puer
,
sudavit
&
alsit
;
labour
even
to
wearines
.
-
2.
Here
is
much
ado
about
nothing
:
For
all
this
is
for
vanity
,
very
vanity
.
-
3.
Who
crosses
them
?
Is
it
not
of
the
Lord
of
Hosts
?
Annon
ecce
à
Jehova
exercituum
?
Calv.
Nonne
ecce
à
cum
Domino
?
Interlin
.
From
the
first
,
here
is
labour
.
This
sinne
is
very
painful
.
Covetousnesse
to
gather
wealth
together
,
Doct.
and
cruelty
to
destroy
so
many
to
strip
them
,
and
ambition
to
purchase
high
place
hereby
;
we
may
truly
say
,
Hic
labor
,
hoc
opus
est
.
Is
it
not
strange
?
the
way
to
hell
is
all
down
the
hill
,
yet
it
is
very
uneasie
and
very
weary
travelling
thither
.
Christ
calleth
to
him
all
that
are
weary
and
heavy
laden
,
Mat.
11.28
.
and
promiseth
to
refresh
them
.
And
God
sheweth
his
People
a
rest
,
saying
,
This
is
the
rest
wherewith
you
may
cause
the
weary
to
rest
,
and
this
is
the
refreshing
.
Isa.
28.12
.
But
this
rest
is
not
promised
to
them
that
weary
themselves
,
and
work
in
the
fire
,
rising
early
,
and
going
late
to
bed
to
work
shame
for
their
own
houses
,
and
to
sin
against
their
own
souls
;
such
shall
one
day
complain
,
We
have
wearied
our selves
in
the
ways
of
wickednesse
and
destruction
,
Wisdom
.
5
yea
we
have
gone
through
deserts
where
there
was
no
way
,
but
as
for
the
way
of
the
Lord
we
have
not
known
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
a
wicked
man
,
cometh
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
labour
,
for
it
is
a
great
deal
of
labour
that
they
take
that
live
in
pursuit
of
honour
,
in
the
oppression
and
molestation
of
their
brethren
,
in
the
racking
vexation
of
covetous
congestions
of
wealth
.
Cain
vexeth
himself
,
Nimrod
must
be
a
mighty
hunter
before
the
Lord
,
Lamech
must
kill
a
man
,
the
earth
must
be
full
of
cruelty
,
to
have
their
own
will
,
this
is
labour
in
the
very
fire
to
do
mischief
.
The
head
of
wickednesse
must
be
always
plotting
and
projecting
:
they
imagine
wickednesse
upon
their
bed
;
it
will
not
suffer
them
to
sleep
.
The
hand
of
wickednesse
must
be
always
working
.
The
foot
of
Pride
must
be
always
climbing
.
The
eye
of
envy
is
ever
waking
.
Shall
I
give
you
a
full
description
of
the
labour
of
the
unrighteous
,
Deut.
28.65
.
drawn
to
the
life
?
The
Lord
shall
give
thee
there
a
trembling
heart
,
and
failing
of
eyes
,
and
sorrow
of
mind
.
And
thy
life
shall
hang
in
doubt
before
thee
,
and
thou
shalt
feare
day
and
night
,
and
thou
shalt
have
none
assurance
of
thy
life
.
In
the
morning
thou
shalt
say
would
God
it
were
even
,
and
at
even
thou
shalt
say
would
God
it
were
morning
:
for
the
fear
of
thine
heart
which
thou
shalt
fear
,
and
for
the
sight
of
thine
eyes
which
thou
shalt
see
.
Here
is
unquietnesse
even
upon
the
bed
of
rest
;
the
reason
is
given
.
Isa.
28.20
For
the
bed
is
shorter
then
a
man
can
stretch
himself
on
it
,
and
the
Covering
narrower
then
he
can
wrap
himself
in
it
.
For
there
is
no
Peace
to
the
wicked
man
.
It
is
one
of
Satans
suggestions
that
the
way
of
righteousnesse
is
painful
,
and
denieth
a
man
the
content
of
his
heart
.
And
from
hence
arise
these
flattering
temptations
,
Shall
I
labour
and
travel
all
my
days
to
sustain
my
life
with
mine
own
pains
,
when
a
little
violence
will
strip
my
neighbour
out
of
all
that
he
hath
gotten
together
,
and
make
it
mine
own
?
Shall
I
make
conscience
of
an
oath
or
a
lye
,
when
it
may
get
me
more
wealth
in
an
houre
,
then
my
labour
shall
earne
in
a
year
?
Shall
I
work
my self
when
I
may
make
prize
of
the
labours
of
other
men
,
and
drink
down
merrily
the
sweat
of
others
brows
?
Shall
I
sit
low
and
be
despised
in
the
world
,
when
I
may
lay
my
neighbours
on
heaps
under
me
,
and
raise
up
my self
upon
their
ruines
?
Shall
I
undergo
the
charge
of
a
family
,
and
the
care
of
posterity
,
when
rich
gifts
and
fair
words
may
subdue
change
of
beauties
to
my
welcome
desires
and
lusts
of
the
flesh
?
Shall
I
expect
a
slow
and
lingring
advancement
by
the
worth
of
vertue
in
the
service
of
God
,
when
I
see
the
servants
of
Mammon
carry
all
honours
and
preferments
before
them
?
Shall
I
be
humble
when
I
see
the
proud
happy
?
Mal.
3.15
shall
I
live
a
godly
life
,
when
they
that
work
wickednesse
are
built
?
Let
us
here
observe
how
these
wicked
ones
do
work
to
compasse
their
ends
;
they
labour
in
the
very
fire
,
the
fire
of
hell
.
The
Way
of
Peace
they
have
not
known
.
2.
The
next
point
casteth
up
the
account
of
their
gettings
,
and
it
is
anoughts
,
a
meer
Cypher
in
Arithmetick
;
Vanity
,
very
Vanity
.
Is
it
riches
?
then
is
it
a
thing
corruptible
,
it
is
a
thing
uncertain
,
and
little
of
it
is
for
use
,
and
what
profit
hath
the
Possessor
thereof
in
the
surplusage
,
but
the
beholding
thereof
with
his
eye
?
When
a
man
considers
his
wealth
gotten
by
oppression
and
injury
,
how
can
he
but
think
it
may
be
so
lost
as
it
was
gotten
?
Is
it
the
favour
of
Princes
and
great
men
?
True
,
they
be
gods
upon
earth
,
but
they
die
like
men
at
last
:
and
they
change
their
minds
often
before
they
die
.
One
day
Haman
rides
about
in
Pompe
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
Mordecay
waiteth
at
the
lane
gate
;
another
day
Mordecay
is
set
upon
the
Kings
beast
,
and
Haman
leadeth
the
horse
,
and
proclaimeth
him
honourable
,
and
the
next
day
Haman
is
hanged
,
and
Mordecai
rules
all
under
the
King
.
Is
it
honour
that
thou
labourest
for
?
that
also
is
vanity
:
Honour
is
in
honorante
,
as
Aristotle
saith
,
it
is
very
unhappy
for
a
man
to
have
his
honour
without
himself
,
his
pride
within
him
,
and
his
happinesse
without
him
.
Wise
Salomon
that
had
all
temporal
felicitie
in
the
fullest
measure
,
and
all
of
the
gift
of
God
,
yet
called
all
those
things
Vanity
of
Vanities
!
I
will
shut
up
this
point
in
the
words
of
David
,
Doubtlesse
man
walketh
in
a
shadow
,
and
disquieteth
himself
in
vain
.
Ps.
39.6
.
3.
Is
it
not
of
the
Lord
?
Many
crosse
betydings
befall
the
ungodly
,
and
they
never
observe
who
opposeth
them
.
It
is
the
Lord
that
bringeth
all
the
labours
of
the
ungodly
to
losse
and
vanity
;
that
when
they
come
to
thrash
their
crop
of
travel
in
the
world
,
they
find
nothing
but
strawe
and
chaffe
.
To
expresse
his
power
to
do
this
,
he
is
here
called
the
God
of
Hosts
;
for
all
things
serve
him
,
and
he
resisteth
the
proud
,
he
and
his
Hosts
.
He
layeth
their
honours
in
the
dust
,
he
disperseth
their
riches
,
and
giveth
them
to
the
poor
:
he
spoiled
them
of
all
their
treasures
,
he
that
exalted
them
made
them
low
,
he
that
gave
to
them
taketh
away
.
They
had
need
be
made
to
see
this
,
therefore
he
saith
,
Nonne
ecce
à
Domino
hoc
,
is
it
not
of
the
Lord
?
In
the
time
of
the
Persecutions
under
the
bloody
Emperours
,
if
at
any
time
they
succeeded
not
in
their
wars
,
they
cried
,
Christiani
ad
furcas
,
ad
leones
,
Christians
to
the
gallows
,
to
the
lyons
;
they
saw
not
the
hand
of
God
against
them
;
this
makes
Balaam
smite
his
Asse
;
he
seeth
not
Gods
Angel
.
In
the
processe
of
humane
affairs
,
they
that
go
on
in
these
sins
,
which
God
himself
threatneth
with
woe
,
though
they
find
these
sins
profitable
,
and
to
afford
them
large
revenews
,
that
they
live
plentifully
upon
the
wages
of
unrighteousnesse
,
yet
have
they
many
crosses
in
their
ways
,
many
great
losses
they
sustain
;
these
they
impute
to
second
causes
,
and
lay
great
blame
upon
those
whom
they
do
oppresse
,
because
they
stand
not
to
it
whilst
oppression
grindeth
them
;
they
observe
not
the
hand
of
God
against
them
,
yet
saith
God
,
Is
it
not
of
the
Lord
of
Hosts
that
they
weary
themselves
for
very
vanity
?
It
is
a
great
matter
to
know
who
it
is
that
protecteth
his
servants
,
that
crosseth
the
designes
of
their
enemies
.
David
prayeth
for
Gods
saving
help
to
them
,
and
That
they
may
know
that
this
is
thy
hand
,
Ps.
109
27
that
thou
Lord
hast
done
it
.
For
let
all
offenders
in
this
kind
of
oppression
,
and
indeed
in
all
kinds
of
bold
and
presumptuous
sins
,
know
,
that
they
sin
with
an
high
hand
.
They
are
a
People
that
provoke
God
to
anger
continually
to
his
face
.
Isa.
65.3
.
if
you
observe
the
text
well
,
you
will
find
two
things
in
it
;
and
they
are
two
great
judgments
,
and
both
of
the
Lord
.
-
1.
Is
it
not
of
the
Lord
of
Hostes
that
the
People
shall
labour
in
the
very
fire
,
and
shall
weary
themselves
?
-
2.
Is
it
not
of
the
Lord
of
Hosts
,
that
the
People
shall
labour
for
very
vanity
?
For
the
hand
of
God
is
in
both
for
their
punishment
,
both
in
putting
them
to
extreme
labour
,
and
in
turning
all
their
labour
into
vanity
.
He
asketh
the
question
,
as
if
he
should
say
Come
now
and
let
us
reason
together
,
to
what
do
you
impute
it
,
that
this
People
take
such
pains
and
prosper
so
ill
?
do
you
not
perceive
that
Gods
hand
is
in
it
,
and
that
I
the
Lord
do
undo
all
that
they
do
?
1.
It
is
of
the
Lord
that
they
labour
in
the
fire
.
For
God
saith
,
Ego
creo
malum
;
labour
and
travel
is
the
curse
of
man
,
the
wages
of
sin
:
In
labore
vesceris
,
in
sudore
vultus
:
Here
is
fire
that
melteth
and
dissolveth
us
into
water
.
All
the
pains
that
is
taken
here
on
earth
to
do
evil
,
is
of
the
Lord
.
-
1.
In
respect
of
the
strength
and
wit
used
therein
;
for
in
him
we
live
and
move
;
he
planted
the
eare
,
&c.
-
2.
In
respect
of
his
permission
;
for
he
hath
chains
to
bind
up
Satan
and
his
instruments
,
and
he
can
carry
snares
when
he
will
to
catch
sinners
.
This
is
not
approbation
but
toleration
for
a
time
.
-
3.
It
is
of
the
Lord
in
respect
of
his
will
;
for
he
scourgeth
a
man
with
his
own
sins
in
just
judgement
,
and
letteth
the
wicked
wear
out
themselves
with
extreme
labours
for
their
punishment
.
Whereas
if
he
have
a
favour
to
any
he
cals
upon
them
;
It
is
vain
for
you
to
rise
up
early
,
Ps.
127.2
.
to
sit
up
late
,
to
eat
the
bread
of
sorrows
;
for
he
giveth
his
beloved
sleep
.
And
our
Saviour
saith
,
Nolite
sollicitiesse
,
Be
ye
not
careful
.
But
the
Aegyptians
shall
gather
Jewels
of
silver
,
Ex.
14.25
.
and
Jewels
of
gold
together
:
it
is
of
the
Lord
;
and
they
shall
pursue
Israel
into
the
sea
;
and
to
make
them
work
he
took
off
their
charet
wheels
that
they
drave
them
heavily
.
2.
It
is
of
the
Lord
that
all
their
labour
is
lost
.
For
the
Jewels
of
Gold
and
Jewels
of
silver
which
the
Aegyptians
have
gathered
,
the
Israelites
shall
carry
away
.
And
they
and
their
chariots
which
they
have
driven
long
,
shall
all
be
covered
with
the
sea
.
The
Prophet
putteth
them
together
.
Thou
shalt
sow
,
but
thou
shalt
not
reap
:
Mic.
6.15
.
thou
shalt
tread
the
Olives
,
but
shalt
not
annoint
thee
with
the
oyle
;
and
sweet
wine
,
but
thou
shalt
not
drink
wine
.
For
God
professeth
it
,
I
will
walk
contrary
unto
you
,
Lev.
26
24
and
punish
you
seven
times
for
your
sins
.
It
is
a
great
wisedome
in
our
labour
to
consider
whither
God
be
with
us
,
and
walk
with
us
,
or
walk
contrary
to
us
.
Isa.
57.2
.
For
if
we
fear
God
,
and
walk
in
his
ways
,
we
are
said
to
walk
with
God
.
But
if
we
do
that
which
is
evil
in
his
sight
,
and
covet
an
evil
covetousnesse
to
build
our
nests
,
and
to
gather
riches
by
unlawful
means
,
such
as
God
in
his
word
hath
forbidden
,
we
shall
see
and
find
that
God
will
walk
contrary
to
us
.
To
proud
man
shall
find
that
when
he
is
at
the
highest
,
God
can
cast
him
down
:
The
extortioner
shall
find
that
no
bonds
nor
statutes
will
hold
his
debtors
,
they
will
say
we
will
break
these
bonds
,
and
cast
away
these
cords
from
us
.
The
wanton
shall
find
that
the
sins
of
his
youth
shall
ake
in
the
bones
of
his
age
;
and
they
that
sow
in
wickednesse
shall
reap
in
shame
.
There
be
many
that
meet
with
grievous
inconveniencies
in
their
life
manifold
crosses
in
their
health
,
in
their
friends
,
in
their
children
,
in
the
affairs
of
life
,
especially
such
as
concern
their
estate
,
and
they
do
not
observe
two
things
most
of
all
to
be
heeded
.
-
1.
That
God
walketh
contrary
to
them
and
crosseth
them
.
-
2.
The
cause
why
God
doth
so
.
Here
it
is
plain
,
that
these
crosses
are
of
the
Lord
,
and
the
Lord
himself
revealeth
the
cause
,
and
giveth
account
of
his
judgments
,
for
pride
and
covetousnesse
,
&c.
Observe
how
the
Prince
of
darknesse
hath
blinded
our
eyes
.
1.
The
sins
that
bring
in
profit
and
make
the
pot
seeth
,
1.
Suggest
.
though
Moses
and
his
Prophets
,
Christ
and
his
Apostles
do
tell
them
that
they
are
sins
,
and
such
as
lead
the
offenders
to
hell
,
they
will
not
believe
them
all
against
their
profit
,
but
cry
as
the
Ephesians
did
for
Diana
.
Great
is
Mammon
;
this
is
called
The
deceitfulnesse
of
Riches
.
Mat.
13.22
O
Who
hath
bewitched
the
heart
of
man
,
that
he
should
value
his
soul
for
which
Christ
died
,
at
so
low
a
rate
,
that
he
will
sell
it
for
corruptible
things
?
So
St.
Peter
cals
and
silver
;
Forasmuch
as
yee
know
that
you
were
not
redeemed
with
corruptible
things
as
gold
and
silver
.
1
Pet.
1.18
.
2.
These
sins
be
thought
little
sins
where
they
be
confest
,
2
Suggest
.
because
they
make
a
man
able
to
make
God
some
part
of
amends
in
almes
and
good
works
;
so
the
oppressour
of
his
brethren
turneth
his
oppressions
into
sacrifices
,
as
if
oppressions
of
injury
could
be
sacrifices
of
righteousnesse
.
This
suggestion
seemeth
supported
by
the
words
of
Christ
,
Give
almes
of
such
things
as
you
have
,
Luc.
11.41
and
behold
all
things
are
clean
to
you
.
So
that
he
which
hath
congested
wealth
by
oppression
,
shall
purifie
all
his
goods
by
giving
almes
of
part
thereof
.
They
mistake
our
Saviour
there
;
observe
him
well
,
he
found
the
Pharisees
faulty
in
this
sinne
here
threatned
with
judgment
:
for
their
outside
was
a
fair
Profession
of
Religion
,
their
inside
was
full
of
rapine
and
wickednesse
.
1.
Our
Saviour
opposeth
almes
against
rapine
:
rapine
corrupteth
all
the
goods
that
we
possesse
,
even
the
fruits
of
our
honest
labours
in
our
callings
,
the
fruits
of
our
inheritance
from
our
Parents
;
goods
unlawfully
gotten
from
our
brethren
,
against
the
law
and
word
of
God
,
do
make
all
unclean
,
they
defile
all
,
and
bring
a
rust
and
canker
upon
our
treasure
;
but
charity
by
distribution
of
almes
doth
purifie
and
keep
clean
all
our
wealth
.
2.
This
charity
must
have
matter
to
work
upon
,
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
such
things
as
are
in
our
power
;
we
may
give
no
almes
de
alieno
,
of
what
is
anothers
;
and
there
is
nothing
in
our
power
to
dispose
of
but
what
we
may
rightly
call
our
own
;
this
utterly
despaireth
the
hope
of
the
oppressor
,
that
he
may
make
a
sacrifice
of
his
rapines
.
And
farther
,
whereas
the
custome
of
gathering
wealth
by
injury
,
which
robbeth
our
brethren
,
doth
passe
it
over
lightly
as
a
small
sinne
;
let
me
tell
you
,
that
ill-gotten
goods
do
bring
such
a
sin
upon
a
man
as
cannot
be
purged
but
with
two
Pills
,
-
1.
Unfained
repentance
.
-
2.
Just
restitution
.
Observe
it
in
Zachaeus
,
he
joyned
charity
and
restitution
;
his
charity
was
of
his
own
goods
,
Dimidium
bonorum
meorum
.
Luk.
19.8
.
It
is
theft
what
soever
is
not
Gods
gift
,
and
nothing
is
the
gift
of
God
but
what
is
warrantable
by
the
law
and
word
of
God
.
For
this
,
a
man
that
feareth
God
,
will
rather
be
Gods
Lazarus
and
beg
crumbs
,
then
the
Devils
Dives
,
and
fair
deliciously
.
3.
The
oppressors
of
their
brethren
that
live
at
ease
,
3
Suggest
.
and
rest
in
plenty
,
and
surfet
drinking
the
sweat
of
their
brethrens
faces
,
and
to
use
the
phrase
of
David
,
drinking
the
blood
of
their
brethren
,
when
any
crosse
or
losse
betideth
them
,
because
they
observe
some
formal
customary
profession
and
practice
of
Religion
,
they
smooth
it
over
with
this
comfort
,
that
God
doth
exercise
the
patience
of
his
servants
in
this
life
with
some
tryals
.
To
whom
I
say
,
take
heed
,
be
not
deceived
,
take
not
that
for
an
exercise
of
thy
patience
,
which
is
a
punishment
of
thy
sin
.
-
1.
Thou
mistakest
God
,
he
is
not
thy
friend
,
but
is
contrary
to
thee
.
-
2.
Thou
mistakest
thy self
:
thou
callest
thee
the
servant
of
God
;
no
,
Mammon
is
thy
God
;
for
thou
goest
against
the
word
of
God
to
gather
wealth
:
It
is
but
a
false
worship
that
thou
givest
to
God
,
God
loves
no
divided
hearts
.
-
3.
Thou
mistakest
the
cause
of
thy
disease
,
and
thy
Physitian
;
for
thou
thinkest
it
to
be
some
propension
in
thee
to
sin
,
which
needeth
some
preventing
physick
,
wheras
it
is
a
coroding
plaister
to
eat
out
dead
flesh
:
yet
flesh
and
blood
hath
many
inventions
;
we
use
to
shoot
another
arrow
after
the
first
;
and
like
Balak
,
try
in
anoth
place
,
and
see
if
it
will
prosper
there
.
Vers.
14.
For
the
earth
shall
be
filled
with
the
knowledge
of
the
glory
of
the
Lord
,
as
the
waters
cover
the
sea
.
3.
The
effect
.
Vide
sura
pag.
IT
is
plaine
,
that
Gods
remissenesse
in
the
execution
of
his
just
judgments
upon
the
proud
and
cruel
Babylonians
,
and
the
miserable
face
of
the
Church
disfigured
with
tears
,
her
voyce
hoarse
with
roaring
for
help
,
her
throat
dry
,
her
heart
aking
,
and
no
relief
appearing
:
all
this
had
not
only
made
the
ungodly
and
profane
confident
that
there
was
no
such
thing
as
Providence
;
but
it
appeareth
by
this
Prophet
that
the
faith
of
Gods
children
was
staggered
hereby
.
But
when
God
shall
declare
his
justice
against
these
his
enemies
,
then
he
shall
recover
his
glory
;
then
shall
they
both
know
that
Christ
is
the
Lord
,
both
the
oppressour
shall
know
it
,
and
the
delivered
shall
know
it
,
and
they
that
are
no
parties
to
the
cause
of
any
side
shall
all
understand
.
The
words
of
God
in
this
text
are
full
of
marrow
and
fatness
;
for
God
is
rich
in
mercy
,
aper
it
manum
&
implet
,
so
he
dilateth
his
favours
.
-
1.
In
the
latitude
,
all
the
earth
over
.
-
2.
In
the
plenitude
,
the
earth
shall
be
filled
.
-
3.
In
the
magnitude
,
the
knowledge
of
Gods
glory
.
-
4.
In
the
profundity
,
as
the
waters
cover
the
sea
.
We
are
taught
from
hence
,
Doctr.
1
that
the
delivery
of
Gods
Church
from
the
power
of
the
enemies
,
and
his
vengeance
upon
them
doth
give
honour
to
the
name
of
God
upon
earth
;
so
David
,
we
are
in
great
misery
.
Help
us
O
God
of
our
salvation
,
Bs.
79
9
for
the
glory
of
thy
name
,
and
deliver
us
.
1.
Because
if
the
wicked
overcome
the
Church
,
Reas.
1
they
will
triumph
against
God
.
So
Moses
,
Wherefore
shall
the
Egyptians
speak
and
say
,
Ex.
32.12
.
he
hath
brought
them
out
maliciously
to
slay
them
?
Rabshakeh
the
General
of
Senacheribs
forces
proudly
insulteth
,
Who
is
he
among
all
the
gods
of
these
lands
,
Is.
36
20.
that
hath
delivered
their
Country
out
of
my
hands
?
But
God
delivering
his
Church
and
punishing
the
enemies
thereof
is
magnified
thereby
,
Isa.
37.20
.
as
Ezechias
did
pray
:
Now
therefore
O
Lord
our
God
save
thou
us
out
of
his
hand
,
that
all
the
Kingdomes
of
the
earth
may
know
that
thou
only
art
the
Lord
.
2.
Because
as
the
Schoole
saith
,
Reas
2
gloria
est
clara
notitia
cum
laude
;
and
what
doth
more
make
the
name
of
God
known
with
praise
then
his
present
help
to
his
Church
,
his
quick
vengeance
upon
the
enemies
thereof
?
The
Heathen
shall
say
,
the
Lord
hath
done
for
them
great
things
.
3.
Because
this
declareth
the
justice
of
God
;
Reas.
3
for
-
First
,
He
is
just
and
faithful
in
performing
the
gracious
promises
that
he
hath
made
to
his
Church
.
-
Secondly
,
He
is
just
in
the
punishment
of
oppression
and
iniquity
,
which
his
soul
abhorreth
.
Vse
The
use
of
the
point
is
to
teach
us
that
whensoever
we
see
the
Church
or
any
part
thereof
delivered
from
the
hands
of
their
enemies
,
and
so
the
righteous
God
taking
vengeance
upon
them
,
that
we
ascribe
glory
to
God
for
the
same
.
Moses
song
is
a
good
example
of
this
duty
;
for
when
the
Egytians
that
pursued
Israel
into
the
red
sea
,
were
covered
and
destroyed
by
the
returne
of
the
waters
of
the
sea
upon
them
,
Then
sang
Moses
and
the
children
of
Israel
this
song
unto
the
Lord
,
and
spake
,
saying
,
I
will
sing
unto
the
Lord
,
Exod.
15.1
.
for
he
hath
triumphed
gloriously
;
the
horse
and
his
rider
hath
he
throwne
into
the
Sea
.
This
deliverance
was
a
type
of
the
final
deliverance
of
the
Church
from
all
her
enemies
;
and
therefore
in
Johns
Vision
it
is
said
They
sang
the
song
of
Moses
the
servant
of
God
,
Rev.
15.3
.
and
the
song
of
the
Lamb
,
saying
,
great
and
marvailous
are
thy
works
Lord
God
Almighty
;
just
and
true
are
thy
wayes
,
thou
King
of
Saints
.
Who
shall
not
fear
thee
O
Lord
,
and
glorifie
thy
name
;
for
thou
only
art
holy
;
for
all
Nations
shall
come
and
worship
before
thee
,
Verse
4.
for
thy
judgments
are
made
manifest
.
We
have
great
and
gracious
examples
at
home
of
this
;
our
blessed
Queen
of
happy
memory
,
Queen
Elizabeth
Anno
1588
,
after
defeat
of
the
Spanish
Armado
,
came
in
person
to
the
chief
Church
in
her
Kingdom
,
where
having
upon
her
knees
devoutly
given
the
glory
of
that
deliverance
to
God
,
she
heard
the
Sermon
at
Pauls
crosse
,
and
taught
her
people
by
her
godly
example
to
know
the
glory
of
God
;
for
in
those
dayes
Spaniards
loved
us
not
,
and
we
thought
it
a
great
favour
of
God
to
be
delivered
from
them
.
The
like
publike
declaration
did
our
Soveraign
that
now
is
,
make
of
the
glory
of
God
,
for
the
deliverance
of
his
royal
person
,
Crown
and
posterity
,
the
Religion
and
peace
of
the
Kingdom
,
in
the
last
session
of
that
first
Parliament
,
delivered
by
the
hand
of
God
from
the
bloody
designe
of
the
Papists
,
whose
Religion
was
also
in
those
times
thought
dangerous
to
this
Common-wealth
;
his
speech
and
recognition
of
the
protection
of
God
is
extant
in
print
.
And
as
States
and
great
Common-wealths
have
their
dangers
and
deliverances
,
wherein
as
every
one
that
is
a
member
thereof
,
hath
their
share
of
benefit
,
so
from
every
one
is
growing
a
debt
of
duty
,
Isa.
38.19
.
to
acknowledge
the
same
:
so
that
as
Ezechiah
faith
,
The
father
to
the
children
shall
make
known
the
truth
of
God
.
So
in
our
particular
estates
,
we
have
many
tastes
of
the
sweetnesse
of
God
,
in
our
deliverances
from
dangers
at
sea
,
on
shoare
from
sicknesse
,
imprisonment
,
infamy
,
and
many
other
evils
which
annoy
our
life
;
in
all
which
God
revealeth
to
us
the
knowledge
of
his
glory
,
and
we
shall
do
him
but
right
,
to
give
him
as
David
faith
,
the
glory
due
to
his
name
;
and
to
invite
our
brethren
as
David
did
,
I
will
tell
you
quid
Deus
fecil
animae
meae
,
what
God
hath
done
to
my
soul
.
Seeing
God
promiseth
to
fill
the
earth
with
the
knowledge
of
the
glory
of
God
,
Doctr
,
2
we
are
taught
that
God
is
glorious
,
and
so
we
ought
to
conceive
of
him
:
our
Saviour
hath
taught
us
so
,
to
acknowledge
in
the
close
of
the
Lords
Prayer
,
Tua
est
gloria
,
thine
is
the
glory
.
St.
Stephen
saith
,
The
God
of
glory
appeared
to
our
fathers
.
Act.
7.2
.
And
of
this
God
is
so
jealous
,
that
he
saith
,
My
glory
will
I
not
give
it
another
.
Hold
this
fast
;
the
Devill
when
he
tempteth
us
to
sin
,
Isa.
42
8.
Reas.
1.
doth
not
finde
an
easier
way
to
fetch
us
about
,
then
to
blemish
the
glory
of
God
,
and
to
dim
that
to
our
sights
and
opinions
.
As
in
the
first
temptation
,
he
told
the
woman
,
ye
shall
not
surely
dye
,
for
God
doth
know
that
when
ye
eate
thereof
ye
shall
be
as
gods
;
Bringing
the
woman
into
divers
dishonourable
thoughts
of
God
,
as
concerning
his
truth
,
his
justice
,
his
love
to
man
.
For
in
tempting
her
to
eate
against
the
presse
and
precise
commandment
of
God
,
-
1.
She
must
think
that
God
would
not
bring
death
upon
her
for
her
fault
,
as
he
had
threatned
,
which
toucheth
the
truth
of
God
.
-
2.
She
must
suppose
that
the
offence
of
eating
taken
at
the
worst
,
is
a
small
offence
,
and
so
not
likely
to
be
avenged
and
mulcted
with
any
such
punishment
,
which
toucheth
the
justice
of
God
.
-
3.
She
must
suppose
,
that
God
who
shewed
so
much
favour
to
man
to
give
him
all
the
fruit
for
his
meate
but
that
,
had
he
loved
man
as
he
made
shew
,
would
not
have
left
that
fruit
for
a
snare
to
catch
him
,
and
bring
him
to
ruine
,
or
if
he
did
so
,
he
was
too
loving
to
man
to
work
upon
the
advantage
,
Yet
in
this
very
suggestion
,
wherein
he
infuseth
so
many
dishonourable
thoughts
into
the
heart
of
the
woman
to
dim
the
brightnesse
of
Gods
excellent
glory
;
observe
how
he
doth
secretly
confesse
that
God
is
jealous
of
his
glory
,
for
faith
,
Gen.
3.5
.
he
doth
know
that
in
the
day
that
you
eate
thereof
you
shall
be
as
gods
.
That
is
to
say
,
as
well
;
as
he
loves
you
,
he
would
not
admit
you
into
the
society
of
his
glory
,
for
man
was
created
in
the
likeness
of
Gods
holinesse
and
righteousnesse
,
but
not
in
the
similitude
of
his
glory
.
That
Satan
knew
well
;
and
therefore
suggested
that
ambition
which
he
knew
would
ruine
mankind
;
for
that
had
cast
him
out
of
heaven
.
Here
by
the
way
,
let
me
shew
you
the
sting
of
the
first
sinne
;
God
had
said
to
Adam
,
Thou
shalt
not
eate
.
2.
Qua
die
comederis
morte
morieris
,
what
day
thou
eatest
thou
shalt
die
.
-
1.
In
the
eating
the
forbidden
fruit
,
the
Commandment
of
God
was
broken
,
therein
man
rebelled
.
-
2.
In
the
eating
,
being
threatned
with
death
for
punishment
of
their
eating
,
there
must
either
be
-
1.
Presumption
upon
the
goodnesse
of
God
,
which
should
make
him
merciful
against
his
truth
and
justice
;
or
-
2.
Unbeleife
of
his
power
to
inflict
that
punishment
;
or
-
3.
Contempt
of
his
power
;
or
-
4.
A
carelesnesse
.
I
will
taste
come
of
it
what
will
.
And
in
all
these
the
glory
of
God
is
much
defaced
.
3.
In
the
eating
to
be
as
gods
,
that
most
nearly
touched
the
glory
of
God
;
for
it
was
a
base
opinion
of
God
in
the
heart
of
the
woman
,
to
conceive
him
such
as
she
might
come
to
be
as
wise
as
he
;
this
layd
home
upon
the
crown
of
Gods
glory
.
In
which
passage
let
me
commend
one
observation
of
mine
own
upon
the
Text
,
to
your
judgments
.
S●than
tempted
the
woman
only
,
not
the
man
;
and
he
sugard
his
temptation
with
these
two
arguments
only
.
-
1.
Non
moriemini
,
ye
shall
not
dye
.
-
2.
Eritis
sicut
dii
,
ye
shall
be
as
gods
.
There
was
aculeus
in
cauda
,
a
sting
in
the
tayl
;
for
that
last
stung
her
to
the
quick
.
When
she
came
after
to
tempt
her
husband
,
it
seemeth
that
her
inducements
were
three
.
-
1.
It
was
good
for
food
.
-
2.
Pleasant
to
the
eye
.
-
3.
To
be
desired
to
make
one
wise
.
Here
is
no
mention
of
this
temptation
to
be
like
God
.
Which
makes
me
think
that
Adams
sin
did
not
violate
the
glory
of
God
so
much
as
the
womans
did
,
and
that
the
refore
the
Apostle
faith
.
I
Tim.
2
●4
Adam
was
not
deceived
,
but
the
woman
was
deceived
,
and
was
in
the
transgression
.
For
though
I
cannot
clear
Adam
from
doing
injury
that
ways
,
yet
as
the
school
faith
,
he
that
cannot
be
excused
a
toto
,
may
be
excused
a
tanto
.
But
the
point
which
I
wish
terrible
in
your
remembrance
,
is
that
suggestions
to
sin
do
lay
their
foundation
in
some
unworthy
opinion
of
God
,
which
trespasseth
his
glory
here
spoken
of
.
God
himself
declares
as
much
to
the
ungodly
;
When
thou
sawest
a
theif
,
thou
consentedst
with
him
,
&c.
These
things
thou
hast
done
,
and
I
kept
silence
;
then
thou
thoughtest
that
I
was
altogether
such
a
one
as
thy self
.
Ps.
50.21
.
The
fool
saith
in
his
heart
,
Psal.
14.1
Non
est
Deus
;
there
is
no
God
,
that
he
may
sin
the
more
securely
.
David
stirreth
up
God
the
avenger
against
the
ungodly
;
that
boast
themselves
in
evil
,
that
break
in
pieces
Gods
people
,
Psal.
94.5
and
afflict
his
heritage
.
That
slay
the
widow
and
the
stranger
,
Vers.
6.
that
murther
the
fatherlesse
.
How
dare
they
do
all
this
?
Yet
they
say
the
Lord
shall
not
see
,
Vers.
7.
neither
shall
the
God
of
of
Jacob
regard
it
.
Augustine
to
such
:
In
foelix
homo
,
ut
esses
curavit
Deus
,
non
curat
ut
bene
esses
?
Is
not
this
a
great
trespasse
against
the
honour
of
God
to
deny
his
providence
?
There
be
presumptuous
sinners
that
go
on
in
very
great
sins
,
sins
which
Gods
word
detecteth
.
and
reproveth
,
and
threatneth
;
yet
as
the
Prophet
saith
,
They
will
lean
upon
the
Lord
,
and
say
,
is
not
the
Lord
among
us
?
no
evil
shall
come
upon
us
.
Thus
they
dishonour
God
that
make
him
the
patrone
of
their
persons
and
their
sins
.
Mich.
3.11
.
But
they
that
have
true
knowledge
of
the
glory
of
God
,
they
behold
him
in
Majesty
,
and
that
not
only
opening
his
hand
,
and
giving
and
filling
,
but
stretching
out
his
arme
and
striking
;
and
so
in
that
one
sight
they
behold
both
,
Ecce
quantam
charitatem
,
and
scientes
terrorem
Domini
behold
how
great
love
,
and
knowing
the
terrour
of
the
Lord
.
In
the
due
consideration
of
his
justice
and
mercy
,
both
governed
with
wisdom
,
to
moderate
exuberancie
,
consisteth
the
knowledge
of
Gods
glory
.
This
point
serveth
to
good
use
.
For
first
it
assureth
us
,
I.
Vse
.
that
the
God
whom
we
serve
is
the
true
God
,
because
he
is
so
jealous
of
his
glory
,
that
he
will
have
none
to
share
with
him
therein
:
For
the
gods
of
the
Heathen
were
such
good-fellows
,
as
they
would
admit
society
.
Baal
and
Melchom
,
and
Moloch
,
and
Rempham
,
the
god
of
Eckron
,
Dagon
,
the
Devil
and
all
;
I
do
not
hear
of
any
great
jealousie
between
them
,
but
the
true
God
is
impatient
of
corrivall
in
glory
.
2.
Because
God
claimeth
glory
in
such
extent
all
the
earth
over
,
which
none
of
the
god
of
the
heathen
did
,
but
were
content
with
their
territories
,
and
knowing
him
to
be
the
true
God
;
We
are
taught
,
Vse
.
2
that
there
ought
nothing
be
so
dear
to
us
as
the
glory
of
God
.
Do
but
observe
what
remembrancers
we
have
,
to
put
us
in
mind
of
this
.
The
law
begins
:
I
am
the
Lord
thy
God
,
who
brought
thee
out
of
the
land
of
Egypt
.
That
implyes
,
who
brought
thee
into
the
land
of
Egypt
.
The
Lords
Prayer
:
Our
Father
which
art
in
heaven
;
and
the
first
Petition
;
Sanctificetur
,
nomen
tuum
;
then
adveniat
regnum
;
then
fiat
voluntas
;
all
glory
.
The
Creed
:
Credo
in
deum
patrem
omnipotentem
.
All
beginning
to
season
us
with
a
reverend
estimation
of
God
,
and
to
infuse
into
us
the
knowledge
of
his
glory
;
therefore
do
all
to
the
glory
of
God
.
This
also
serveth
to
shew
how
excellent
a
knowledge
it
is
to
know
the
glory
of
God
,
Doct.
3
seeing
God
maketh
such
account
of
it
,
that
he
will
have
it
spread
all
the
earth
over
,
To
animate
us
so
much
the
more
earnestly
,
and
with
appetite
to
seek
it
;
and
indeed
there
is
no
knowledge
to
be
compared
to
it
.
1.
In
regard
of
this
life
:
for
if
man
know
no
better
nature
then
that
of
the
creatures
beneath
him
,
though
that
serve
to
shew
him
how
great
a
lord
he
is
,
and
how
much
is
subject
to
him
:
yet
in
them
he
beholdeth
a
society
that
he
hath
with
them
,
in
much
evil
,
in
all
weaknesse
,
and
in
a
certain
mortality
,
which
can
be
no
great
comfort
to
him
,
if
he
stay
there
.
But
if
he
look
up
to
heaven
above
him
,
and
behold
Meliorem
naturam
,
a
better
nature
;
that
of
the
Angels
,
and
himself
but
a
little
lower
:
and
above
them
,
naturam
naturantem
the
naturating
nature
,
the
glorious
Author
of
all
being
,
this
puts
mettall
into
him
,
and
teacheth
him
how
to
preserve
the
Image
of
his
maker
in
him
,
which
advanceth
him
above
humaine
frailty
.
Hence
are
those
ejaculations
;
that
of
Paul
,
Cupio
dissolvi
,
I
desire
to
be
dissolved
;
our
conversation
is
in
heaven
;
Veni
cito
;
we
walk
by
faith
and
not
by
sight
.
2.
In
the
life
to
come
,
this
is
the
happinesse
of
the
blessed
souls
,
they
shall
see
God
;
Reas.
2
for
this
Christ
desired
that
the
Elect
might
be
where
he
was
,
that
they
might
see
his
glory
.
And
this
maketh
all
those
that
wisely
apprehend
this
joy
in
the
glory
of
God
,
to
love
the
very
earthy
house
which
we
call
the
Church
of
God
,
because
it
is
The
place
where
his
honour
dwelleth
,
because
every
whit
of
it
speaketh
of
his
honour
.
Because
thither
the
Tribes
go
up
to
testify
to
Israel
,
to
give
testimony
of
their
faith
and
zeal
.
Because
there
the
voice
of
Gods
promise
is
heard
,
and
the
whole
house
is
filled
with
his
glory
.
It
was
the
blessing
of
God
given
in
the
consecration
of
Solomons
temple
,
The
glory
of
the
Lord
filled
the
house
of
God
.
2
Chro.
5.14
.
But
it
was
gloria
in
nube
,
glory
in
a
cloud
:
that
cloud
is
much
removed
in
our
Church
,
since
the
veil
of
the
temple
rent
;
for
Christ
hath
made
all
things
more
clear
,
and
removed
the
veil
.
Let
us
therefore
love
the
Church
well
,
for
the
glory
of
God
revealed
therein
.
Much
more
do
such
long
after
the
house
of
Gods
clear
glory
in
heaven
,
wherein
one
day
in
those
courts
is
better
then
a
thousand
otherwhere
,
and
where
they
shall
behold
a
full
revelation
of
the
glory
of
God
.
Let
us
all
labour
for
this
knowledge
of
the
glory
of
God
,
Vse
for
the
purchase
whereof
we
must
study
both
the
creatures
of
God
and
the
word
of
God
.
For
in
these
two
books
the
wisdom
of
God
is
set
forth
to
the
soul
,
that
we
may
say
,
if
we
be
students
in
these
books
,
vidimus
gloriam
ejus
,
we
have
seen
his
glory
:
for
the
heavens
declare
the
glory
of
God
to
the
eye
,
and
God
is
glorious
in
the
least
of
his
creatures
,
Magnus
in
minimis
,
so
that
every
part
of
his
work
doth
declare
him
a
wise
Omnipotent
Creator
,
a
wise
and
faithful
preserver
of
all
things
.
And
for
the
book
of
God
;
he
that
saith
,
this
is
life
eternall
to
know
thee
,
and
saith
that
he
came
to
give
life
eternall
,
saith
also
:
Dedieis
verbum
tuum
;
I
have
given
them
thy
word
.
There
is
no
labour
that
better
rewardeth
it self
,
then
the
pursuit
of
the
knowledge
of
the
glory
of
God
.
For
there
is
Libertas
gloriae
,
the
liberty
of
glory
,
Rom.
8.2
.
which
the
creature
doth
even
long
after
,
and
travaileth
with
the
burthen
of
corruption
,
desiring
to
be
quit
of
it
.
There
be
divitiae
gloriae
,
Rom.
9.23
riches
of
glory
made
known
upon
the
vessels
of
mercy
;
for
God
wil
declare
his
glory
in
showing
mercy
.
There
is
also
aeternum
pondus
gloriae
,
2
Cor.
4.17
.
an
eternal
weight
of
glory
.
There
is
splendor
gloriae
dei
patris
,
the
brightnesse
of
the
glory
of
God
the
Father
;
and
this
is
the
true
light
that
enlighteneth
all
that
come
into
the
world
;
that
lights
us
the
way
to
this
glory
.
But
to
know
the
glory
of
God
here
on
earth
,
we
must
observe
the
course
of
his
judgments
and
we
shall
therein
see
both
his
favour
to
his
Church
,
howsoever
it
be
distressed
,
which
though
it
be
gloria
in
nube
,
glory
in
a
cloud
,
the
faithful
will
see
through
the
cloud
.
We
shall
also
see
this
certain
truth
and
justice
in
his
hatred
of
sin
,
and
in
the
sharp
revenge
that
he
taketh
upon
those
that
disease
his
Church
,
which
though
it
be
slow
,
for
God
is
slow
to
wrath
;
yet
he
that
believeth
will
not
make
haste
.
2
Cor.
4.6
God
giveth
this
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Jesus
Christ
.
-
1.
Mercy
.
Crucifixus
,
mortuus
,
sepultus
,
Crucified
,
dead
and
buried
.
-
2.
Justice
;
venit
judicare
vivos
,
He
cometh
to
judge
the
live
and
dead
.
Vers.
15.
Wo
to
him
that
giveth
his
neighbour
drink
,
that
puttest
thy
bottle
to
him
and
makest
him
drunk
also
,
that
thou
mayst
look
on
their
nakednesse
.
16.
Thou
art
filled
with
shame
for
glory
;
drink
thou
also
and
let
thy
foreskin
be
uncovered
,
the
Cup
of
the
Lords
right
hand
shall
be
turned
unto
thee
,
and
shameful
spuing
shall
be
on
thy
glory
.
17.
For
the
violence
of
Lebanon
shall
cover
thee
,
and
the
spoil
of
beasts
which
made
them
afraid
because
of
mens
blood
,
and
for
the
violence
of
the
Land
,
of
the
City
,
and
of
all
that
dwell
therein
.
NOw
doth
God
rouze
up
his
Justice
against
another
sinne
,
the
great
and
crying
sin
of
drunkennesse
.
1.
Concerning
the
words
.
Wo
to
him
that
giveth
his
neighbour
(
socium
or
amicum
others
read
)
drink
.
That
puttest
thy
bottle
to
him
.
Some
read
Conuingens
calorem
tuum
:
Others
adhibens
venenum
tuum
;
Others
iram
.
He
meaneth
,
wo
be
to
him
,
that
when
he
sees
his
neighbour
in
drink
,
comes
in
with
his
pot
,
or
pint
,
or
quart
,
to
inflame
him
.
Thou
makest
him
drunk
that
thou
mayst
look
on
their
nakednes
.
]
For
it
is
said
that
the
King
of
Babylon
did
use
in
his
Conquests
to
bring
forth
great
quantity
of
wine
,
and
to
make
the
People
drink
drunk
that
he
might
make
sport
with
them
;
for
in
those
drunken
fits
many
shameful
and
bestial
acts
of
lasciviousnesse
were
publikely
shewed
,
drunkennesse
enflaming
them
with
lost
.
Mr.
Calvin
doth
interpret
all
this
figuratively
,
not
of
drunkennesse
with
strong
drink
,
Vers.
5.
but
of
immoderate
desire
of
augmenting
their
dominions
;
of
which
kind
of
drunkennesse
he
spake
before
,
comparing
the
Babylonians
to
such
as
transgresse
with
wine
.
So
doth
Ribera
a
learned
Jesuit
understand
this
,
of
the
insolent
triumph
of
the
Babylonian
King
,
making
sport
in
the
conquest
of
Kings
,
and
exercising
on
them
cruelties
,
to
discover
their
nakednesse
,
how
he
hath
stripped
them
out
of
all
.
But
Saint
Hierom
reporteth
that
Nebuchadnezzar
did
abuse
Zedechiah
the
King
at
a
banquet
in
a
very
foul
manner
.
And
because
that
kind
of
drunkennesse
was
before
touched
to
the
quick
,
I
follow
Arias
Montanus
in
the
literal
exposition
of
these
words
,
which
I
have
before
delivered
,
that
the
King
made
his
associate
Kings
,
and
his
Conquered
enemies
drunk
to
make
him
sport
.
Which
sin
of
his
is
threatned
.
Vers.
16.
Thou
art
filled
with
shame
for
glory
;
for
this
turned
to
the
shame
of
the
Babylonians
.
Though
Mr.
Calvin
expound
it
,
satiatus
es
probro
non
tuo
sed
alieno
.
That
the
Babylonian
did
even
satisfie
himself
with
the
disgrace
done
to
his
enemy
.
Rather
I
take
it
for
a
punishment
inflicted
on
the
Babylonian
,
that
shame
should
come
to
him
for
this
sport
that
he
made
himselfe
,
as
it
also
followeth
.
Drink
thou
also
,
and
let
thy
fore-skin
be
discovered
:
The
Cup
of
the
Lords
right
hand
shall
be
turned
unto
thee
,
and
shameful
spewing
shall
be
on
thy
glory
.
This
I
take
,
it
was
not
only
figuratively
revenged
upon
Nebuchadnezzar
,
when
the
glory
of
his
Conquests
ended
in
the
shame
of
his
transformation
,
the
most
wonderful
example
that
we
do
read
in
all
the
book
of
God
;
The
same
houre
was
the
thing
fulfilled
upon
Nebuchadnezzar
,
Dan.
4.33
.
and
he
was
driven
from
men
,
and
did
eat
grasse
as
oxen
,
and
his
body
was
wet
with
the
dew
of
heaven
,
till
his
hairs
were
grown
like
Eagles
feathers
,
and
his
nails
like
birds
claws
.
For
thus
did
the
King
continue
in
this
shameful
punishment
the
whole
terme
of
seven
years
:
But
literally
this
was
fulfilled
in
Belshazzar
,
who
made
a
great
feast
to
a
thousand
of
his
lords
,
Dan.
5.1
.
and
drank
wine
before
the
thousand
;
In
which
drunken
feast
wherein
the
consecrate
vessels
of
the
Temple
were
abused
in
quaffing
and
carowsing
,
the
fingers
of
an
hand
were
seen
on
the
wall
over
against
the
King
,
writing
the
doome
of
his
shameful
downfal
.
For
observe
the
end
;
In
that
night
was
Belshazzar
the
King
of
the
Chaldaeans
slain
,
Vers.
30.
and
Darius
the
Median
took
the
Kingdome
.
So
he
did
drink
also
,
and
his
nakednesse
was
laid
open
,
and
the
Medians
came
in
and
took
away
all
their
glory
.
Vers.
17.
For
the
violence
of
Lebanon
shall
cover
thee
,
and
the
spoile
of
beasts
which
made
them
afraid
.
This
overthrow
of
the
Chaldean
Monarchy
he
calleth
the
violence
of
Lebanon
covering
them
.
Junius
doth
understand
this
place
thus
,
that
the
enemy
should
come
upon
the
Babylonian
with
the
same
violence
that
hunters
use
,
who
pursuing
the
wild
beasts
in
the
forrest
of
Lebanon
having
pitched
their
nets
and
tents
for
them
,
do
suddenly
set
upon
them
,
and
drive
them
into
their
nets
:
so
sudden
a
surprize
shall
the
Babylonian
suffer
.
Master
Calvin
doth
give
this
as
a
cause
of
their
punishment
,
and
understandeth
the
words
thus
,
that
God
will
cover
the
Babylonian
with
shame
for
the
violence
that
he
offered
to
Lebanon
,
and
to
the
beasts
therof
forraging
Judaea
,
and
destroying
not
only
men
and
women
in
towns
,
but
the
very
wild
beasts
of
the
forrest
of
Lebanon
,
which
was
near
to
Jerusalem
.
So
that
this
expresseth
the
cause
of
Gods
provocation
against
the
Babylonian
,
and
withal
the
comfort
of
the
Church
,
that
God
would
revenge
the
wrong
done
to
their
land
,
not
only
to
the
People
thereof
,
but
to
the
very
wild
Beasts
of
the
forrest
.
De
verbis
hactenus
.
The
parts
of
this
text
are
two
,
-
1.
Peccatum
,
sinne
.
-
2.
Poena
,
punishment
.
1.
Peccatum
,
in
which
-
1
Quid
;
potant
amicum
velsocium
.
-
2.
Ad
quid
;
ut
videant
nuditatem
.
-
1.
Potant
vicinium
.
-
2.
Faults
,
-
1.
Drink
drunk
.
-
2.
Make
drunk
.
1.
They
be
drunk
.
Drunkennesse
it self
is
an
horrible
sin
,
it
is
one
of
the
fruits
of
the
flesh
;
Of
which
I
tell
you
,
as
I
have
also
told
you
in
times
past
,
that
they
which
do
such
things
,
Gal.
5.11
shall
not
inherit
the
Kingdome
of
heaven
.
Drunkennesse
is
confest
of
all
men
to
be
a
sinne
;
and
they
that
love
it
best
,
and
use
it
most
,
will
be
very
angry
with
you
,
if
you
call
them
drunkards
.
For
it
is
not
agreed
upon
as
yet
what
drunkennesse
is
:
our
statute
law
doth
impose
a
penalty
of
five
shillings
upon
every
one
that
is
convicted
of
drunkennesse
.
Our
Articles
given
to
sworn
men
,
do
charge
them
to
enquire
,
if
there
be
any
Drunkards
in
our
Parishes
,
and
to
present
them
.
But
neither
the
Ecclesiastical
Canon
,
nor
the
Act
of
Parliament
doth
direct
the
inquisition
,
by
describing
what
Persons
must
be
esteemed
drunk
.
I
will
tell
you
whom
the
Scripture
denoteth
.
Lot
was
drunk
when
he
committed
incest
with
his
daughters
,
Gen.
19.
and
so
overgone
with
wine
,
that
he
neither
knew
of
their
coming
to
his
bed
,
nor
of
their
going
from
him
.
Noah
was
drunk
when
he
lay
uncovered
in
his
tent
;
Gen.
9.
these
were
farre
spent
in
the
highest
degree
.
Vriah
the
husband
of
Bathsheba
was
drunk
too
,
the
text
saith
David
made
him
drunk
;
yet
he
was
so
much
Master
of
his
own
thoughts
,
and
of
his
charge
committed
to
him
,
2
Sam.
11.
that
he
would
not
go
home
to
his
own
house
as
the
King
would
have
had
him
.
Amnon
the
sonne
of
David
was
drunk
,
2
Sam.
13.28
.
yet
it
is
said
of
him
his
heart
was
merry
with
wine
.
Elah
King
of
Israel
made
himself
drunk
,
1
Reg
16.9
and
Zimri
his
servant
killed
him
.
Nabal
made
a
great
feast
,
1
Sam.
25.36
.
and
was
so
drunken
,
that
Abigail
thought
not
fit
to
tell
him
of
the
danger
that
his
churlishnesse
had
like
to
have
brought
upon
him
till
he
had
slept
it
out
.
A
King
that
drinketh
wine
is
described
then
to
be
drunk
,
when
they
drink
and
forget
the
law
,
Prov.
31.5
and
pervert
the
judgment
of
the
afflicted
.
So
that
to
drink
so
deep
as
to
forget
the
law
of
our
lawful
calling
,
and
to
do
things
contrary
to
the
same
,
is
to
drink
drunk
.
Christ
calleth
the
overcharge
of
the
heart
with
drink
drunkennesse
.
Luc.
21
34
His
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
the
laying
on
of
a
burthen
upon
the
heart
.
For
so
much
as
we
drink
for
necessity
or
for
moderate
refection
doth
cheat
and
refresh
and
lighten
the
heart
:
but
excessive
drinking
doth
lay
an
heavy
burden
upon
it
,
Therefore
Be
not
drunk
with
wine
wherein
is
excesse
.
Eph.
5.18
.
Now
what
is
excesse
?
not
so
much
as
layeth
us
under
the
Table
only
,
not
so
much
as
makes
us
stagger
and
reele
as
we
go
,
and
taketh
away
the
use
of
our
memory
,
speech
and
good
manners
;
But
they
are
drunkards
that
sit
at
the
wine
till
it
inflame
them
.
Isa
5.11
.
Wine
is
allowed
to
warm
the
stomach
,
not
to
set
it
on
fire
.
Some
man
excuseth
himself
,
that
he
drank
not
above
his
strength
,
but
was
able
to
carry
it
.
Wo
unto
them
that
are
mighty
to
drink
wine
,
and
men
of
strength
to
mingle
strong
drink
.
Vers.
22.
This
shews
,
that
all
excesse
in
drinking
which
is
beyond
the
measure
which
maintaineth
health
,
is
drunkennesse
;
call
it
good
fellowship
,
or
making
merry
,
or
keeping
good
company
,
or
whatsoever
faire
colours
you
will
lay
upon
it
,
it
is
drunkennesse
.
It
turns
grace
into
wantonnesse
,
and
medicine
into
disease
,
it
maketh
the
body
which
should
be
the
Temple
of
the
Holy
Ghost
the
very
Cellar
of
Bacchus
.
The
evils
that
grow
out
of
this
sinne
are
many
.
-
1.
The
great
Commandement
is
broken
which
biddeth
us
to
love
God
above
all
things
;
for
the
drunkard
makes
his
belly
his
god
and
del●ghteth
in
his
shame
:
neither
is
God
in
all
his
ways
;
of
whom
doth
the
name
of
God
more
suffer
,
then
of
the
drunkard
,
and
who
do
make
lesse
conscience
of
the
Sabbath
,
then
such
do
,
who
make
that
day
of
all
other
the
most
licentious
,
the
most
lascivious
,
despising
the
Commandment
of
God
?
-
2.
It
is
a
sin
against
himself
who
committeth
it
;
for
he
shameth
himself
to
beholders
,
he
wasteth
his
estate
,
hurteth
his
own
body
,
drowneth
his
understanding
,
judgment
,
memory
,
and
depriveth
himself
of
the
use
of
reason
;
as
Solomon
saith
,
Pro.
23.29
.
Who
hath
woe
?
who
hath
sorrow
?
who
hath
contentions
?
who
hath
babling
?
who
hath
wounds
without
cause
?
who
hath
rednesse
of
eyes
?
They
that
tarry
long
at
the
wine
.
At
the
last
it
biteth
like
a
serpent
,
Vers.
32.
Vers.
33.
and
stingeth
like
an
adder
.
It
corrupteth
the
affections
,
and
inflameth
lust
.
Thine
eyes
shall
behold
strange
women
.
It
corrupteth
the
speech
,
thine
heart
shall
utter
perverse
things
.
It
maketh
a
man
insensible
of
his
punishment
.
They
have
stricken
me
,
and
I
was
not
sick
;
they
have
beaten
me
,
Vers.
35.
and
I
felt
it
not
.
It
groweth
into
an
habite
,
and
cannot
be
easily
given
over
;
drunkennesse
is
like
a
quartane
,
the
dishonour
of
Physitians
:
so
it
is
the
dishonour
of
Preachers
,
they
cannot
cure
it
;
we
would
have
cured
the
drunkard
,
and
he
would
not
be
healed
.
When
shall
I
awake
,
I
will
yet
seek
it
again
;
as
Saint
Gregory
saith
,
qui
hoc
facit
,
non
facit
peccatum
,
sed
totus
est
peccatum
.
3.
It
is
a
sin
against
our
neighbour
;
for
it
is
a
waster
and
consumer
of
the
provisions
which
God
hath
given
to
nourish
and
sustain
many
,
and
so
he
becomes
a
thief
,
robbing
the
hungry
and
thirsty
:
for
it
is
panis
pauperis
&
vinum
dolentis
,
the
bread
of
the
poor
,
and
the
wine
of
the
sorrowful
,
that
is
thus
swilled
and
swallowed
.
It
toucheth
upon
the
Commandment
of
murther
,
for
to
take
away
life
,
and
to
take
away
the
means
that
should
support
life
are
so
set
,
that
we
can
hardly
draw
a
line
between
them
.
It
inflameth
lust
;
as
Ambrose
,
Pascitur
libido
conviviis
,
vino
accenditur
,
ebrietate
inflammatur
,
it
filleth
the
tongue
with
allkind
of
evil
words
which
corrupt
good
manners
,
turpiloquium
,
multiloquium
,
vaniloquium
,
falsiloquium
;
and
where
be
the
good
names
of
men
more
foully
handled
then
upon
the
ale-bench
,
when
a
drunken
Senate
meeteth
?
And
to
conclude
,
it
dishonoureth
Parents
:
for
the
laws
of
the
Church
,
and
the
laws
of
the
Common
wealth
do
forbid
it
,
and
designe
punishment
for
it
.
Yet
this
sin
is
the
Diana
of
our
Ephesus
,
and
if
all
the
Preachers
of
England
do
cry
it
down
in
Pulpits
,
the
Court
of
good
fellowship
will
cry
it
up
again
;
though
we
shew
you
the
serowl
of
God
,
and
open
all
the
folds
of
it
,
and
read
it
to
you
written
within
and
without
,
with
nothing
but
lamentations
,
mourning
and
wo
against
this
sin
:
though
we
bind
the
sinners
in
this
kind
by
the
power
given
to
us
by
Christ
,
saying
,
Whosoever
sins
yee
retain
,
they
are
retained
,
yet
do
men
run
headlong
into
this
sin
without
fear
or
wit
.
But
when
sin
is
once
grown
into
fashion
,
we
may
stretch
out
our
hands
all
the
day
long
against
it
,
and
spend
our
strength
in
vain
,
yet
I
will
not
despair
of
a
blessing
upon
our
faithful
labours
against
it
;
and
thus
much
I
will
undertake
to
do
,
as
the
Apostle
saith
,
I
will
yet
shew
you
a
more
excellent
way
.
I
will
yet
shew
you
approved
remedies
against
this
sinne
,
and
there
is
no
time
of
the
year
unseasonable
for
the
soul
to
take
Physick
.
Remedia
.
1.
Take
Davids
Physick
;
I
have
kept
thy
word
in
my
heart
that
I
might
not
sinne
against
thee
;
Remed.
1
for
that
word
will
answer
the
temptation
,
as
Ioseph
did
,
How
then
shall
I
do
this
great
wickednesse
and
so
sin
against
my
God
?
Remember
the
fearful
threatnings
of
wo
and
judgement
against
this
sinne
:
Remember
the
day
of
judgment
wherein
every
man
must
give
account
to
God
of
himself
,
and
of
all
his
ways
;
remember
the
bitternesse
of
the
latter
end
thereof
;
all
this
is
clearly
denounced
in
the
word
of
God
;
Remember
that
it
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
for
our
God
is
even
a
consuming
fire
.
2.
Remedy
is
a
constant
Practise
of
mortification
;
for
they
that
humble
their
souls
with
fasting
,
and
chasten
their
bodies
,
and
bring
them
in
subjection
,
that
watch
and
pray
,
and
call
their
sins
every
day
to
account
,
and
examine
their
consciences
by
the
law
of
God
,
he
that
doth
these
things
well
,
shall
soon
come
to
their
diet
,
of
whom
the
Psalmist
speaketh
,
Thou
feedest
them
with
the
bread
of
tears
,
and
givest
them
tears
to
drink
in
great
measure
.
Ps●l
80.5
▪
Then
thou
wilt
go
mourning
all
the
day
long
.
3.
Remedy
is
,
withdrawing
thy self
from
such
company
as
use
drunkennesse
,
from
such
places
wherein
it
is
used
,
as
Solomon
adviseth
.
Be
not
amongst
wine-bibbers
,
amongst
riotous
eaters
of
flesh
:
for
the
drunkard
and
the
glutton
shall
come
to
poverty
,
Prov.
23.20.21
.
and
drowsinesse
shall
cloath
a
man
with
rags
,
So
Saint
Paul
chargeth
the
Corinthians
,
But
now
I
have
written
unto
you
not
to
keep
company
,
if
any
man
that
is
called
a
brother
be
a
fornicator
,
or
covetous
,
or
an
idolater
,
1
Cor.
5.11
.
or
a
railer
,
or
a
drunkard
,
or
an
extortioner
,
with
such
a
one
,
no
not
to
eat
,
It
is
company
that
corrupts
many
;
there
are
few
that
love
drunkennesse
so
well
,
1
Reg.
16.9
.
that
they
will
sit
down
and
drink
themselves
drunk
,
as
Elah
king
of
Israel
did
,
but
good
fellowship
spoils
all
,
and
one
pot
draweth
on
another
.
4.
Remedy
is
,
Let
every
man
abide
in
the
calling
wherein
he
was
called
.
1
Cor.
7.20
.
God
hath
given
his
Angels
charge
of
thee
to
keep
thee
in
all
thy
ways
;
so
it
is
said
of
a
drunkard
that
he
is
out
of
the
way
;
for
did
he
exercise
himself
in
his
calling
,
within
his
way
,
he
could
not
miscarry
.
The
desire
of
the
slothful
killeth
him
:
for
his
hands
refuse
to
labour
,
Pro.
21.25.26
.
he
coveteth
greedily
all
the
day
long
.
5.
Remedy
is
,
a
consideration
of
the
hunger
and
thirst
which
Christ
sustained
on
earth
for
thee
,
and
of
the
hunger
and
thirst
which
Christ
yet
in
the
members
doth
suffer
.
Remember
what
he
hath
done
for
thee
;
do
not
waste
that
unthriftily
which
would
serve
to
relieve
Jesus
Christ
;
he
hungred
to
satisfie
thee
,
do
not
thou
surfet
to
make
him
hungry
;
he
thirsted
,
it
was
one
of
the
last
words
that
he
spake
on
the
Crosse
,
Sitio
I
thirst
;
do
not
thou
make
thy self
drunk
with
that
which
should
quench
his
thirst
,
lest
thy
last
draught
be
like
his
vinegar
mingled
with
gall
.
6.
Remedy
is
,
a
consideration
that
we
are
required
to
pray
continually
,
and
in
all
things
to
give
thanks
which
holy
duty
we
cannot
performe
so
long
as
we
are
in
our
cups
;
these
duties
require
a
sound
judgment
,
a
cleare
understanding
,
an
heart
established
with
grace
,
as
the
Apostle
saith
,
Not
in
gluttony
and
drunkennesse
,
not
in
chambering
and
wantonnesse
,
but
put
ye
on
the
Lord
Jesus
,
and
have
no
care
to
the
flesh
to
fulfill
the
lusts
thereof
.
We
were
created
to
glorifie
God
in
our
bodies
and
in
our
souls
,
for
they
are
God's
;
and
therefore
whether
you
eate
or
drinke
,
or
whatsoever
you
do
,
do
all
to
the
glory
of
God
.
7.
Remedy
,
consider
that
we
are
bidden
guests
to
the
Supper
of
the
Lamb
,
and
the
Spirit
and
the
Bride
saith
come
,
and
let
whosoever
heareth
say
come
,
Rev.
22.17
.
and
take
of
the
waters
of
life
freely
;
we
cannot
tell
when
this
supper
time
is
,
till
Gods
messenger
death
cometh
and
telleth
us
all
things
are
prepared
;
come
now
,
let
not
us
over-charge
our
hearts
with
surfetting
and
drunkennesse
,
least
that
day
come
upon
us
unawares
;
they
that
are
drunk
already
and
full
gorged
with
wine
and
strong
drink
,
Luc.
21
34.
have
left
no
roome
for
the
waters
of
life
;
vas
plenum
plus
non
recipit
.
It
is
a
work
for
our
life
on
earth
to
travel
and
take
paines
,
and
to
exercise
our
souls
to
godlinesse
,
and
all
to
get
us
a
stomach
to
this
Supper
of
the
Lamb
;
here
is
meate
enough
,
the
fatnesse
of
Gods
house
;
we
shall
be
fed
as
it
were
with
marrow
;
here
is
the
hidden
Manna
for
bread
;
here
is
Calix
inebrians
,
we
shall
be
made
to
drink
of
the
rivers
of
Gods
pleasures
;
for
at
his
right
hand
are
pleasures
for
evermore
.
Here
are
good
guests
;
for
many
shall
come
from
the
East
and
West
,
Mat.
8.11
.
and
shall
sit
down
with
Abraham
,
Isaac
and
Jacob
in
the
Kingdom
of
heaven
.
They
that
come
there
,
let
them
drink
and
spare
not
,
but
let
them
keep
their
stomachs
till
then
.
I
conclude
this
point
in
the
words
of
our
Saviour
,
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
2.
They
give
their
neighbour
drink
,
Joh.
13.17
.
and
put
their
bottle
to
him
,
adding
heat
to
heat
.
Drunkennesse
,
as
you
have
heard
,
is
a
grievous
sin
;
but
this
is
a
degree
of
fuller
unrighteousnesse
to
make
others
drunk
.
Amongst
all
the
sins
that
David
did
commit
,
nothing
sate
so
close
to
him
,
nor
left
so
foul
a
staine
upon
the
honour
of
his
memory
,
as
did
his
carriage
toward
the
Hittite
Vriah
.
David
did
that
which
was
right
in
the
sight
of
the
Lord
,
and
turned
from
nothing
that
he
commanded
him
all
the
dayes
of
his
life
,
save
only
in
the
matter
of
Uriah
the
Hittite
.
1
Reg.
15.5
.
This
excuse
of
David
in
all
other
things
wherein
through
humane
frailty
he
failed
often
,
doth
shew
how
God
passeth
over
the
sins
of
the
elect
,
as
the
Apostle
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
through
infirmity
they
do
commit
;
but
this
special
notice
taken
of
the
matter
of
Vriah
the
Hittite
,
declareth
it
to
have
been
peccatum
primae
magnitudinis
,
a
sin
of
the
first
magnitude
,
in
a
vessel
of
glory
,
because
so
many
sins
met
together
in
it
;
to
name
the
most
eminent
,
First
,
adultery
;
then
the
making
of
Vriah
drunk
;
then
the
murthering
of
Vriah
.
Wherein
you
see
that
this
foul
sin
doth
make
weight
in
the
burthen
of
David
.
The
Holy
Ghost
to
declare
how
foul
and
hideous
a
sin
drunkennesse
is
,
hath
not
spared
to
leave
the
dishonour
of
Gods
good
servants
upon
record
,
offending
therein
;
as
of
Noah
,
who
is
much
to
be
excused
,
because
having
planted
a
Vine
,
and
out
of
the
grapes
having
pressed
the
first
liquor
that
we
read
made
of
grapes
,
and
not
knowing
the
strength
thereof
,
being
also
old
,
he
was
overtaken
with
it
once
and
no
more
.
Surely
it
was
the
will
of
God
so
early
to
let
the
danger
of
wine
appeare
,
even
at
the
first
drinking
thereof
,
that
all
succeeding
times
might
beware
.
So
the
example
of
David
,
who
made
Vriah
drunk
,
against
whom
the
matter
of
Vriah
is
upon
record
,
for
terrour
that
men
should
feare
this
great
sin
of
making
their
neighbours
drunk
;
for
that
is
part
of
the
matter
of
Vriah
the
Hittite
.
Will
you
hear
the
decision
of
the
canon
law
in
their
cases
of
conscience
concerning
this
sin
,
Ille
qui
procurat
ut
quis
inebrietur
,
Summa
Anglica
ebrieta●e
.
mortaliter
peccat
quia
consentit
in
damnum
notabile
proximi
.
This
is
now
the
crying
sin
of
our
Land
,
Court
,
City
,
Country
,
all
defiled
with
it
;
and
I
must
confesse
a
truth
which
the
Sunne
seeth
,
not
all
innocent
of
it
who
should
by
authority
from
God
reprove
it
by
the
word
,
and
punish
it
by
the
sword
:
it
is
a
sin
in
fashion
.
Yet
at
the
great
feast
which
Assuerus
made
to
his
Princes
,
it
is
specially
noted
,
And
the
drinking
was
by
an
order
,
Hest.
1.8
.
none
might
compel
:
for
so
the
King
had
appointed
to
all
the
officers
of
his
house
,
that
they
should
do
according
to
every
mans
pleasure
.
Lyran
his
note
is
,
Nolebat
Rex
ut
in
aula
sua
aliquis
uteretur
modo
incomposito
&
irrationabili
more
barbarorum
qui
nimis
importune
inducebant
homines
ad
bibendum
,
1.
It
is
our
duty
to
stir
up
one
another
,
Reaf
.
1.
and
to
provoke
one
another
to
all
Christian
duties
;
of
these
,
to
act
sobriety
in
the
moderate
using
of
meat
and
drink
,
and
fasting
,
in
the
abstinence
from
them
for
a
season
.
St.
Paul
,
whether
ye
eate
or
drink
,
do
all
to
the
glory
of
God
.
Christ
,
quando
jejunatis
.
To
omit
this
duty
is
a
great
sin
,
to
commit
the
contrary
evill
is
most
abominable
.
This
the
Prophet
sheweth
.
In
that
day
did
the
Lord
God
of
Hosts
call
unto
weeping
and
mourning
,
Isa.
22
12
Vers.
13.
&c.
And
behold
joy
and
gladnesse
,
slaying
oxen
,
and
killing
sheep
,
eating
flesh
and
drinking
wine
,
eating
and
drinking
,
Cras
moriemur
:
And
it
was
declared
in
the
eares
of
the
Lord
of
Hosts
,
Surely
this
iniquity
shall
not
be
purged
till
ye
die
.
How
then
shall
they
appeare
before
God
,
who
insteed
of
calling
to
fasting
,
call
to
drinking
,
and
presse
the
drinking
even
to
the
making
of
their
neighbour
drunk
?
2.
If
we
contrive
against
our
neighbours
life
to
take
it
from
him
,
Reas.
2
we
are
murtherers
;
if
against
his
wife
to
defile
her
,
we
are
adulterers
;
if
against
his
goods
to
rob
him
of
them
,
we
are
theeves
;
if
against
his
good
name
,
we
are
false
witnesses
:
consider
then
what
thou
dost
when
thou
attemptest
thy
neighbour
to
make
him
drunk
;
for
thou
seekest
to
perish
his
understanding
,
to
rob
him
of
the
use
of
reason
,
which
should
distinguish
him
from
a
brute
beast
,
to
expose
him
a
spectacle
of
shame
and
filthinesse
to
all
beholders
,
and
to
make
him
a
transgressor
of
the
law
of
God
,
the
Church
,
and
the
Common-wealth
.
Yet
they
that
are
thus
overtaken
,
do
commonly
excuse
themselves
,
that
they
have
been
amongst
their
friends
;
but
this
pot-friendship
which
hath
the
power
to
divide
a
man
from
himselfe
,
will
scarce
prove
a
glue
strong
enough
to
unite
and
knit
him
to
another
.
The
kisses
of
such
friends
betray
thee
,
and
thou
maist
say
rather
,
Thus
was
I
wounded
in
the
house
of
my
friends
.
It
was
Davids
prayer
,
let
it
be
thine
;
Let
the
righteous
smite
me
,
for
that
is
a
benefit
;
Ps.
141.5
.
and
let
him
reprove
me
,
and
it
shall
be
a
precious
oyle
that
shall
not
break
my
head
;
but
Incline
not
mine
heart
to
evill
,
that
I
should
commit
wicked
works
with
men
that
commit
iniquity
;
and
let
me
not
eate
of
their
delicates
,
nor
drink
neither
.
It
is
a
good
observation
of
Cardinal
Bellarm.
here
,
ubique
nocet
conversatio
malorum
,
sed
nusquam
magis
,
quam
in
conviviis
,
&
compotationibus
.
This
is
no
new
danger
,
but
a
disease
of
former
ages
,
infectiously
transmitted
by
imitation
to
our
times
,
and
in
them
grown
epidemical
.
Saint
Ambrose
describeth
a
surfetting
and
drunken
meale
,
De
Helia
&
Jenin
.
6.13
.
primo
minoribus
poculis
velut
velitari
pugnâ
praeluditur
;
verum
haec
non
est
sobrietatis
spes
,
sed
bibendi
disciplina
;
ubi
res
calere
caeperit
,
poscunt
majoribus
poculis
,
certant
pocula
cum
ferculis
.
Deinde
procedente
potulongius
contentiones
diversae
,
&
magna
certamina
quis
bibendo
praecellat
.
Nota
gravis
si
quis
se
excuset
.
All
you
that
call
God
Father
,
and
do
desire
either
the
honour
of
his
name
,
or
the
coming
of
his
Kingdom
,
or
the
fulfilling
of
his
will
;
make
conscience
of
this
great
sin
,
call
it
no
longer
good-fellowship
:
for
St.
Ambr.
saith
,
vocatis
ut
amicos
,
emittitis
inimicos
.
Ibid.
c.
14.
Vocas
ad
jucunditatem
,
cogis
ad
mortem
;
invitas
ad
prandium
,
efferre
vis
ad
sepulturam
;
vina
praetendis
,
venena
suffundis
.
Say
to
him
that
tempteth
thee
to
drink
drunk
,
vade
retro
me
Sathana
,
get
thee
be
hind
me
Satan
;
the
Kingdom
of
God
is
not
meate
nor
drink
,
God
shall
finde
thee
out
,
thou
hast
his
woe
upon
thee
,
and
thou
shalt
see
anon
how
he
will
punish
thee
.
1.
Ad
quid
ut
videant
nuditatem
.
It
is
the
boast
of
brave
drunkards
,
how
long
they
have
sat
at
it
,
how
many
pots
and
pottles
they
have
swallowed
,
how
many
they
have
made
drunk
;
this
is
thy
nakednesse
.
Litterally
drunkennesse
doth
make
men
do
things
uncomly
:
some
use
this
lewd
practise
to
make
way
for
their
lust
,
some
to
take
advantages
otherwise
.
Modesty
cannot
utter
what
unclean
provocations
do
arise
from
drunkennesse
,
what
lewd
and
unchaste
actions
are
done
what
profane
and
filthy
words
are
spoken
.
Noah
himself
full
of
wine
,
doth
lie
uncovered
in
his
tent
,
and
sheweth
his
nakednes
.
St.
Ambrose
complaineth
of
women
That
full
of
wine
did
come
immodestly
into
the
street
singing
and
dancing
,
Ibid.
c.
18.
irritantes
in
se
juvenum
libidines
.
Coelum
impuro
contaminatur
aspectu
,
terra
turpi
saltatione
polluitur
,
aer
obscenis
cantibus
verberatur
.
O
the
miserable
state
of
man
in
whom
sin
reigneth
,
he
is
not
only
tempted
to
do
evil
,
horrible
and
shameful
evil
,
to
drink
drunk
,
but
to
be
his
neighbours
devil
to
draw
him
into
evill
by
making
him
drunk
,
and
also
this
propter
malum
,
even
to
discover
the
nakednesse
of
his
brother
.
Some
shew
themselves
in
their
pots
like
lyons
furious
and
quarrelsome
:
others
are
dull
and
heavy
,
only
serving
for
whetstones
to
sharpen
the
wits
of
the
company
:
others
drowsie
and
sleepy
:
others
talkative
,
every
man
in
his
humour
,
all
in
their
nakednesse
.
To
do
evil
that
good
may
come
of
it
,
is
an
heinous
sin
,
for
God
needs
not
Satans
help
.
But
to
do
evil
our selves
to
draw
others
into
evil
for
so
evil
an
end
,
this
doth
make
sin
out
of
measure
sinful
.
1.
Take
nakednesse
literally
,
for
the
discovering
of
those
parts
which
modesty
doth
hide
out
of
sight
:
so
after
the
transgression
the
man
and
woman
saw
that
they
were
naked
,
and
they
were
ashamed
,
being
but
themselves
alone
in
the
garden
,
and
they
sowed
fig-leavs
together
to
hide
their
nakednesse
from
each
others
sight
;
so
much
remained
in
them
,
that
having
left
primas
sapientiae
,
they
yet
retained
secundas
modestiae
,
and
could
not
for
shame
behold
each
others
nakednesse
.
The
Apostle
saith
,
These
members
of
the
body
which
we
think
to
be
lesse
honourable
,
1
Cor.
12.23
.
upon
these
we
bestow
more
abundant
honour
,
and
our
uncomely
parts
have
more
abundant
comelinesse
.
The
honour
here
meant
is
the
decent
hiding
of
their
nakednesse
,
and
the
modest
covering
of
our
shame
.
Where
the
Apostle
doth
declare
the
care
that
is
in
the
natural
body
;
the
comely
parts
which
need
no
hiding
from
sight
do
cover
the
uncomely
parts
from
sight
.
Therefore
they
that
uncover
nakednesse
do
shew
themselves
to
be
no
members
of
the
body
:
so
that
such
drunkards
as
give
strong
drink
to
their
neighhour
,
to
this
end
to
discover
their
nakednesse
,
declare
themselves
to
be
no
parts
of
the
body
of
the
Church
.
Surely
much
nakednesse
is
discovered
in
many
drunken
meetings
,
and
no
marvel
when
men
and
women
,
having
laid
aside
reason
and
temperance
,
religion
and
the
fear
of
God
,
if
they
then
turn
beasts
,
and
do
those
things
that
are
uncomely
.
2.
Take
this
nakednesse
in
a
spiritual
sense
,
then
St.
Ambrose
will
tell
you
,
Lib.
de
Noe
&
Arca
c.
30.
Omnis
impius
quoniam
ipsedevius
disciplinae
est
,
aliorum
lapsus
pro
sui
erroris
solatio
accipit
,
quod
consortes
invenerit
culpae
.
Then
is
the
season
for
the
Cosener
to
invade
the
purse
of
his
neighbour
,
for
the
cunning
insidiator
to
take
advantage
of
words
to
find
out
the
infirmitits
of
his
brother
,
that
he
may
keep
him
in
aw
thereby
.
I
cannot
dive
so
deep
into
this
mystery
of
iniquity
as
to
declare
all
;
and
again
,
I
fear
to
go
farre
in
it
,
least
I
might
teach
the
ignorant
sinner
more
cunning
then
he
had
before
.
This
I
dare
say
that
it
is
not
love
that
maintaineth
drunken
acquaintance
;
for
true
love
is
a
coverer
of
nakednesse
:
if
literal
,
you
may
see
it
in
Sem
and
Japhet
:
if
spiritual
,
you
may
hear
it
from
the
Apostle
,
love
covereth
a
multitude
of
sins
.
And
out
of
that
love
,
David
weeps
for
them
that
keep
not
the
law
.
It
becomes
them
best
in
my
text
,
who
know
not
God
,
but
were
abominable
,
and
to
every
good
work
rebrobate
,
to
make
men
drunk
to
make
them
sport
;
but
these
things
must
not
be
so
much
as
named
amongst
those
that
call
God
our
father
,
that
come
to
Church
,
that
hear
the
word
,
that
offer
themselves
to
be
guests
at
the
Lords
boord
.
Bur
I
remember
the
wise
man
saith
,
Rods
be
for
the
backs
of
fools
.
What
greater
folly
then
to
sell
our
inheritance
in
heaven
for
strong
drink
?
a
worse
bargain
then
Esaus
,
and
an
harder
penny-worth
.
The
rods
for
this
are
,
2.
Poena
peccati
,
the
punishment
of
sin
.
-
1.
Thou
art
filled
with
shame
for
glory
.
-
2.
It
shall
be
thine
own
case
;
for
thou
also
shalt
drink
,
and
thy
nakednesse
discovered
.
-
3.
The
avenger
shall
do
thee
right
is
the
Lord
;
The
Cup
of
the
Lords
right
hand
shall
be
turned
unto
thee
.
-
4.
Shameful
spewing
shall
be
thy
glory
.
-
5.
The
violence
of
Lebanon
shall
cover
thee
,
and
the
spoil
of
beasts
.
I
may
resolve
all
these
particulars
to
this
total
,
that
God
will
take
the
punishment
of
this
sin
into
his
own
hand
,
and
shall
turn
his
Cup
unto
them
,
and
they
shall
do
him
right
therein
.
But
for
our
better
direction
in
this
passage
,
let
me
observe
,
-
1.
Who
will
punish
this
sinne
;
God
himself
.
-
2.
How
he
will
punish
.
-
3.
Why
he
will
punish
.
1.
Who
will
punish
this
drunkennesse
.
It
is
the
Lord
;
Is
it
not
he
whose
glory
the
Babylonians
have
given
to
their
idols
,
yea
in
the
pride
of
their
heart
assumed
it
to
themselves
?
is
it
not
he
whose
People
they
persecute
and
destroy
cruelly
?
whose
goods
they
gather
greedily
?
whose
fruits
of
the
earth
they
abuse
to
surfet
and
drunkennesse
?
it
is
for
such
as
these
that
God
saith
,
I
form
the
light
and
create
darknesse
,
Isa.
45.7
.
I
make
peace
and
create
evil
:
I
the
Lord
do
all
these
things
.
God
hath
ever
declared
himself
an
enemy
to
this
sin
;
you
may
see
it
clearly
in
the
first
example
of
it
in
Noah
,
upon
whom
God
●aid
two
great
punishments
,
which
show
how
much
that
sin
offended
him
.
-
1.
That
his
own
son
should
expose
him
to
shame
.
-
2.
That
this
fault
should
be
kept
in
eternal
Record
in
the
living
book
of
the
Holy
Word
You
may
see
it
in
Lots
example
,
wherein
God
would
have
it
appear
.
-
1.
How
strong
liquor
may
prevail
against
a
strong
brain
.
-
2.
How
easily
a
good
man
,
and
one
that
feareth
God
may
be
overtaken
with
it
by
temptation
.
-
3.
How
horribly
he
may
offend
in
it
.
-
4.
How
temptation
may
relapse
him
into
it
,
and
in
the
sins
which
follow
it
.
-
5.
God
would
have
us
see
his
just
indignation
against
this
sin
in
the
punishment
of
it
;
In
both
these
,
the
first
we
read
of
transgressing
in
wine
,
God
doth
declare
his
judgments
upon
this
sin
of
drunkennesse
.
-
1.
Because
this
sin
doth
much
defare
the
image
of
our
Maker
in
us
,
which
is
chiefly
stamped
in
our
spiritual
and
intellectual
part
.
For
let
reason
once
fail
,
and
man
ceaseth
to
be
himself
;
the
time
,
and
becometh
like
to
a
brute
beast
.
-
2.
Because
Gods
love
is
violated
by
drunkennesse
;
do
you
remember
how
sharply
God
punished
old
Eli
the
Priest
of
the
Lord
,
for
not
reproving
his
ungodly
sons
,
to
whom
he
said
,
Thou
honourest
thy
sons
more
then
me
.
1
Sam.
2.29
.
The
drunkard
loveth
his
strong
drink
above
the
Lord
;
therefore
he
threatneth
them
,
Awake
ye
drunkards
,
and
weep
,
and
howle
all
ye
drinkers
of
wine
,
because
of
the
new
wine
,
Joel
1.5
.
for
it
is
cut
off
from
your
mouth
.
Observe
it
that
he
biddeth
drunkards
awake
,
both
because
drunkennesse
doth
beget
drowsinesse
;
&
quia
vigilando
dormiunt
,
for
they
say
and
do
they
know
not
what
,
and
he
showeth
them
that
as
soundly
as
they
sleep
,
they
shal
not
sleep
out
his
judgment
,
but
shall
feel
the
storme
thereof
;
it
is
a
contrary
course
that
God
holdeth
with
them
that
love
and
serve
him
;
for
he
biddeth
them
,
Come
my
People
enter
into
thy
chambers
,
Isa.
26.20
and
shut
thy
doors
about
thee
;
hide
thy self
as
it
were
for
a
little
moment
,
until
the
indignation
be
overpast
.
There
is
a
question
in
the
cases
of
conscience
in
the
Canon
Law
,
Vtrum
ebrietas
excuset
à
peccato
,
Quest.
Whether
drunkennesse
may
excuse
from
sin
;
we
have
many
examples
of
men
in
their
drink
,
some
speaking
profanely
and
lewdly
to
the
dishonour
of
God
swearing
and
blaspheming
:
others
depraving
and
slandering
their
neighbours
:
others
furiously
smiting
and
hurting
,
some
killing
;
their
excuse
is
,
alas
they
were
not
themselves
,
and
their
drunkennesse
is
the
excuse
of
their
fault
.
I
find
it
favourably
judged
in
the
Canonists
,
Excusat
ebrietas
non
à
toto
sed
à
tanto
,
it
excuseth
not
altogether
,
but
in
part
.
Some
go
further
,
and
search
whether
the
drunkennesse
be
a
common
disease
of
the
Party
,
and
that
he
useth
in
his
drink
to
behave
himself
so
:
and
in
that
case
being
found
culpable
,
he
is
adjudged
to
be
irregular
;
but
if
a
man
be
by
the
temptation
of
such
whom
he
taketh
to
be
his
friends
overtaken
with
drink
,
who
is
known
to
be
one
that
useth
not
to
commit
that
fault
,
the
law
doth
favour
such
a
one
.
Others
resolve
it
thus
,
Ebrius
est
irregularis
ut
ei
imputantur
ad
poenam
omnia
quae
sequuntur
.
I
find
in
this
example
that
God
doth
threaten
to
visit
these
Chaldeans
for
the
sins
committed
in
their
drunkennesse
,
because
it
was
wilful
.
Vide
lege
Exod.
21.28
,
29.
The
school
distinguisheth
well
between
voluntary
and
involuntary
drunkennesse
.
They
call
that
voluntary
drunkennesse
,
when
men
do
sit
at
the
wine
till
it
inflame
them
,
knowing
the
strength
of
wine
,
and
their
own
weaknesse
,
and
seek
it
with
delight
in
it
.
Oxe
used
to
gore
.
Involuntary
they
call
that
which
overtaketh
a
man
,
not
using
,
not
loving
it
,
who
also
is
sorry
for
it
,
and
wary
to
decline
it
hereafter
:
and
that
they
hold
excuseth
à
tanto
,
in
part
.
Me
thinks
this
should
be
a
great
argument
to
disswade
drunkennesse
,
Vse
and
to
make
men
afraid
of
it
;
for
God
is
the
punisher
of
it
;
the
God
that
formed
thee
,
and
gave
thee
being
,
the
God
that
took
thee
from
thy
mothers
wombe
,
the
God
that
hath
preserved
thee
from
thy
youth
up
until
now
;
That
great
God
who
breweth
and
filleth
a
Cup
,
and
maketh
all
the
wicked
thereof
drink
it
off
dregs
and
all
.
Ps.
75.8
.
This
Isay
calleth
The
Cup
of
the
Lords
fury
,
and
he
giveth
his
own
children
a
taste
of
it
,
not
ad
ruinam
,
but
ad
dignam
emendationem
,
Isa.
51.17
not
to
their
ruine
but
amendment
;
it
is
called
also
The
Cup
of
trembling
.
God
himself
calleth
it
The
wine
cup
of
his
fury
.
Jer.
25.15
It
is
called
in
Ezechiel
Deep
and
large
.
Ez.
22.32
And
as
the
Apostle
saith
,
speaking
of
the
judgment
to
come
,
Knowing
therefore
the
terrour
of
the
Lord
we
perswade
men
.
2
Cor
,
5.11
If
men
will
not
be
perswaded
,
let
him
that
is
filthy
be
filthy
still
;
let
him
that
is
a
drunkard
be
a
drunkard
still
:
But
as
the
Apostle
St.
Peter
saith
,
if
we
look
well
about
us
,
The
time
past
of
our
life
may
suffice
us
to
have
wrought
the
will
of
the
Gentiles
,
1
Pet.
4.3
.
when
we
walked
in
lasciviousnesse
,
lusts
,
excesse
of
wine
,
revellings
,
banquettings
,
&c.
Yet
better
late
then
never
;
for
if
God
have
taken
the
matter
into
his
hand
,
David
will
tell
you
that
that
hand
of
God
is
strong
;
strong
is
thy
hand
,
saith
he
,
this
is
dextra
subveniens
suis
,
suscipit
me
dextera
tua
:
Psal.
63.8
and
it
is
dextra
inveniens
,
Thy
hand
shall
find
out
all
thine
enemies
,
thy
right
hand
shall
find
out
those
that
hate
thee
.
Psal.
21.8
It
is
a
fearful
thing
to
fall
into
that
hand
.
Heb
10.31
Thy
right
hand
is
full
of
righteousnesse
.
Psal.
48.
That
righteousnesse
will
give
suum
cuique
,
to
every
one
his
own
;
it
payeth
home
;
he
keeps
it
in
his
bosome
of
purpose
to
spare
men
,
and
to
give
them
time
of
repentance
.
But
I
must
tell
you
that
the
Saints
of
God
are
so
impatient
of
the
wrong
done
to
the
name
of
God
,
that
they
cry
unto
him
,
O
God
how
long
shall
the
adversary
reproach
?
Psal.
24.10
,
11.
shall
the
enemy
blaspheme
thy
name
for
ever
?
Why
withdrawest
thou
thy
hand
?
even
thy
right
hand
,
pluck
it
out
of
thy
bosome
.
2.
How
he
will
punish
.
-
1.
He
will
fill
them
with
shame
for
glory
,
which
shame
is
further
exprest
,
Shameful
spewing
shall
be
on
thy
glory
.
-
2.
He
will
punish
them
with
their
own
sinne
;
for
he
saith
,
Drink
thou
also
,
and
let
thy
fore-skin
be
uncovered
.
1.
With
shame
.
You
are
not
to
learn
that
all
sin
is
folly
,
and
all
sinners
are
fools
;
but
no
transgressor
in
any
kind
doth
more
make
a
foole
of
himself
then
the
drunkard
doth
;
for
he
proclaimeth
his
own
shame
,
as
he
walketh
up
and
down
the
streets
;
as
he
sitteth
in
the
house
,
his
words
,
his
gestures
,
his
actions
do
all
shame
him
as
Solomon
saith
,
When
he
that
is
a
fool
walketh
by
the
way
,
his
wisedome
faileth
him
,
and
he
saith
to
every
one
that
he
is
a
foole
:
Eccl.
10.3
.
so
doth
a
drunkard
shame
himself
by
telling
every
one
that
he
is
drunk
.
This
were
a
great
punishment
if
custome
of
sinning
▪
and
multitude
of
sinners
in
this
kind
had
not
hardned
the
foreheads
of
them
that
transgresse
in
this
kind
,
that
they
feel
not
the
rod
of
shame
.
I
may
say
with
the
Prophet
of
the
drunkards
of
our
days
,
as
he
spake
of
the
idolaters
of
his
time
,
Were
they
ashamed
when
they
had
committed
abomination
?
nay
they
were
not
ashamed
,
Jer.
6.15
.
neither
could
they
blush
.
But
let
no
man
despise
the
good
opinion
of
his
neighbour
;
sober
men
care
not
how
little
conversation
they
have
with
drunkards
,
they
seek
to
avoid
them
,
and
all
that
fear
God
abhor
their
evil
manners
.
Yet
they
glory
and
boast
how
much
themselves
have
drunk
,
how
many
they
have
made
drunk
;
but
as
the
Apostle
saith
,
Their
glory
is
their
shame
.
And
though
they
be
not
sensible
of
it
in
the
heat
of
their
wine
,
and
in
the
custome
of
their
sinne
,
the
end
thereof
will
be
bitternesse
;
for
the
wise
man
telleth
them
,
At
the
last
it
biteth
like
a
Serpent
,
Pro.
23
32
and
stingeth
like
an
adder
.
When
shame
once
begins
to
smart
,
it
goeth
to
the
quick
.
Remember
Adam
in
paradise
.
I
heard
thy
voice
in
the
garden
,
and
I
was
afraid
because
I
was
naked
,
Gen.
3.10
and
I
hid
my self
.
The
Lord
will
come
in
the
cool
of
the
day
to
us
,
and
we
shall
hear
his
voyce
in
the
evening
of
our
time
,
and
then
our
●hame
shall
come
with
a
sting
,
even
the
sting
of
servile
fear
,
and
cast
up
our
account
.
What
fruit
then
of
those
things
whereof
we
are
ashamed
?
then
is
God
even
with
you
.
For
he
crieth
out
to
you
,
How
long
wilt
thou
turn
my
glory
into
shame
?
Do
not
drunkards
do
so
,
who
make
their
bodies
which
should
be
the
Temples
of
the
Holy-Ghost
,
the
styes
of
uncleannesse
?
The
Holy
Ghost
you
see
is
plain
and
homely
in
his
phrase
of
speech
;
these
drinks
which
they
poure
into
their
bodies
luxuriously
,
shall
not
make
their
hearts
glad
;
they
shall
not
comfort
the
stomack
,
they
shall
not
nourish
the
body
.
The
stomach
shall
complain
of
them
as
a
wrong
,
and
cast
them
up
as
a
burthen
too
heavy
for
it
to
bear
;
nature
it self
shall
exonerate
it self
,
and
resist
,
regest
it
in
a
shameful
vomit
.
And
to
use
Gods
own
phrase
,
God
shall
spew
these
workers
of
iniquity
out
of
his
mouth
,
and
all
the
service
that
they
do
to
him
he
shall
cast
up
again
;
for
he
wil
say
nauseat
anima
mea
,
my
soul
loatheth
,
he
is
even
sick
of
them
and
their
service
.
And
if
God
once
set
upon
us
to
shame
us
,
who
then
shall
have
pity
upon
thee
O
Jerusalem
?
or
who
shall
bemoan
thee
?
or
who
shall
go
aside
to
ask
thee
how
thou
dost
?
Isa.
15.5
.
2.
He
will
punish
them
with
their
own
sin
,
Drink
thou
also
and
let
thy
fore-skin
be
uncovered
.
1.
This
calleth
to
your
remembrance
a
doctrine
formerly
delivered
out
of
Obadiah
,
That
God
requiteth
sinners
with
the
same
measure
that
they
have
measured
to
others
.
2.
This
reneweth
also
the
remembrance
of
another
doctrine
there
delivered
,
that
God
ponisheth
sin
by
sin
;
as
there
Edom
trusted
in
the
help
of
men
,
that
was
their
fault
;
and
that
God
laid
upon
them
after
for
a
punishment
.
So
here
,
the
fault
of
the
Chaldeans
was
their
making
men
drunk
,
that
they
might
see
their
nakednesse
,
and
that
is
their
punishment
;
now
they
shall
be
drunk
and
their
nakednesse
discovered
.
There
I
handled
this
question
how
God
would
be
Author
of
this
kinde
of
punishment
,
and
innocent
in
the
sinne
of
the
offendor
;
Resolving
it
thus
;
that
God
will
withdraw
his
grace
,
and
forsake
them
that
forsake
him
,
and
leave
them
to
the
sourse
and
strong
streame
of
their
own
corruptions
,
as
the
Apostle
saith
,
God
gave
them
up
to
uncleannesse
through
the
lusts
of
their
owne
hearts
,
Rom.
1.24
.
Vers.
26.
to
dishonour
their
bodies
.
For
this
cause
God
gave
them
up
to
vile
affections
.
We
carry
stuffe
enough
about
us
to
punish
us
withall
;
if
God
do
but
make
rods
of
our
own
corruptions
,
he
will
soone
be
armed
against
us
.
You
shall
finde
in
that
place
of
the
Apostle
,
that
in
man
there
are
two
things
to
which
for
sin
they
are
yeelded
up
by
God
himself
in
his
justice
.
-
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
v.
14.
-
2.
Eis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
two
do
differ
much
;
for
-
1.
Concupiscence
is
but
a
grudging
of
a
disease
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
very
strength
of
the
fit
.
-
2.
Concupiscence
is
within
the
heart
and
affections
,
but
this
pathos
is
active
and
in
operation
,
and
so
corrupt
the
whole
man
.
God
leaveth
the
wicked
to
both
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
minority
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
strength
of
sin
.
Thus
as
Augustine
saith
,
some
sins
are
not
tormenta
peccantium
,
but
incrementa
vitiorum
,
and
men
do
not
feele
any
punishment
.
Yet
he
that
shall
consider
it
well
,
will
find
that
Solomon
means
a
punishment
to
the
young
man
,
when
he
saith
,
Rejoyce
O
young
man
in
thy
youth
:
So
doth
the
Holy
Ghost
,
saying
,
Let
him
that
is
filthy
be
filthy
still
.
For
if
God
let
go
the
reines
,
and
leave
us
to
our selves
,
we
are
likely
to
bring
our
sin
to
a
full
stature
.
It
is
a
good
use
of
this
point
which
St.
Paul
teacheth
,
Brethren
,
Gal.
6.1
.
if
any
man
be
overtaken
with
a
fault
,
ye
which
are
spiritual
restore
such
a
man
with
the
spirit
of
meeknesse
,
considering
thy self
lest
thou
also
be
tempted
.
God
hath
a
just
hand
in
the
moderation
of
the
things
of
this
world
,
and
of
mens
persons
.
Hath
not
the
Sunne
shined
on
those
that
have
made
sport
to
behold
men
drunk
,
or
otherwise
,
have
made
the
most
of
it
to
their
shame
and
disgrace
amongst
men
;
who
in
the
just
punishment
of
their
uncharitablenesse
,
have
themselves
fallen
into
the
same
sin
of
drunkennesse
,
and
thereby
have
borne
a
shame
and
scandal
to
their
profession
:
this
is
Gods
justice
upon
them
,
they
did
not
consider
themselves
,
they
knew
not
the
strength
of
the
temptation
,
they
knew
not
their
own
weaknesse
.
The
greatest
Professors
of
Religion
are
commonly
the
severest
judges
of
their
brethren
;
for
their
zeale
against
sin
,
and
for
the
glory
of
God
doth
fill
them
with
hatred
of
evill
.
Yet
let
such
consider
themselves
;
for
if
God
see
that
their
zeal
begin
once
to
burne
up
their
charity
,
he
will
leave
them
to
themselves
awhile
,
and
they
shall
see
quo
semine
nati
,
what
they
are
.
For
,
let
all
men
know
that
the
evill
Angels
are
as
much
at
Gods
commandment
as
the
good
,
for
omnia
illi
serviunt
,
all
things
serve
him
:
and
as
it
is
said
,
He
will
give
his
angels
charge
over
thee
;
so
it
is
said
likewise
,
He
cast
upon
them
the
fiercenesse
of
his
anger
,
Ps.
78.49
.
wrath
,
and
indignation
and
terriblenes
by
sending
evil
Angels
among
them
.
As
we
have
the
ministry
of
good
Angels
sent
unto
them
that
shall
be
heirs
of
salvation
:
So
God
sendeth
evill
Angels
also
,
not
only
to
Saul
and
to
the
false
Prophets
of
Ahab
,
but
even
to
Adam
in
Paradise
God
sent
him
,
and
to
St.
Paul
the
Angel
of
Satan
.
These
evill
Angels
sometimes
come
with
suggestions
to
sin
,
to
try
our
strength
,
that
we
may
know
how
weak
we
are
;
and
somtimes
they
prevaile
with
Gods
children
,
that
they
may
stand
upon
their
guard
,
and
keep
better
watch
.
But
for
the
ungodly
of
the
earth
,
they
emplunge
them
in
the
same
sin
that
they
do
cause
others
to
commit
,
that
the
same
disgrace
and
shame
which
they
have
done
to
their
neighbour
,
may
reflect
upon
themselves
.
Some
have
been
so
afraid
of
making
God
the
author
of
evill
,
because
it
is
said
Tradidit
eos
Deus
,
God
hath
delivered
them
up
,
that
they
have
understood
the
Apostle
to
speak
of
that
God
who
is
called
deus
saeculi
hujus
,
the
god
of
this
world
;
as
the
Manichees
saw
so
much
evill
done
,
and
knew
not
how
to
free
God
from
guiltinesse
of
it
,
they
therefore
made
duo
principia
,
two
beginnings
.
But
that
needs
not
.
It
is
likely
that
such
a
Father
as
is
personated
in
the
parable
of
the
Prodigal
,
could
not
but
observe
in
the
education
of
his
son
,
how
thrifty
he
was
like
to
prove
;
yet
such
a
father
giving
the
portion
of
his
goods
which
is
a
childs
part
,
to
such
a
son
,
and
letting
him
take
his
journey
into
a
far
country
,
is
not
accessary
to
his
riotous
living
.
Augustine
saith
,
that
the
heart
of
man
is
harned
by
God
,
Non
impartiendo
malitiam
,
sed
non
largiendo
gratiam
,
not
by
instilling
any
malice
,
but
not
giving
grace
.
He
seeth
the
Chaldeans
take
delight
in
making
men
drunk
;
ut
nuditatem
videant
;
he
letteth
go
the
hold
he
hath
of
them
for
a
time
,
and
leaveth
them
to
themselves
;
and
that
which
was
their
sport
,
is
now
their
fault
and
their
shame
.
I
say
therefore
againe
,
consider
your selves
.
When
thou
seest
a
drunkard
shaming
himself
,
as
these
here
did
,
consider
whose
light
shineth
in
thy
understanding
,
to
shew
thee
how
foul
a
sinne
that
is
;
consider
that
that
is
not
enough
;
for
all
drunkards
know
that
drunkennesse
is
a
sin
;
consider
whose
grace
it
is
that
establisheth
thy
heart
,
and
keepeth
thee
from
committing
the
same
sin
.
Insult
not
over
thy
brother
,
deride
him
not
,
discover
him
not
to
increase
his
shame
;
rejoyce
not
against
him
,
rather
bewaile
his
sin
with
the
tears
of
thy
soul
,
seek
by
the
spirit
of
meeknesse
to
restore
him
,
advise
him
friendly
,
chide
him
lovingly
.
For
if
thou
who
professest
a
severe
life
,
and
to
make
conscience
of
thy
wayes
,
shouldest
fall
into
this
sin
thy selfe
,
thou
wouldest
not
only
shame
thy
person
,
but
thy
profession
also
.
And
indeed
thou
carriest
about
thee
corpus
peccati
,
a
body
of
sin
;
thou
hast
the
matter
and
stuffe
of
all
sins
within
thee
,
if
grace
do
not
aide
and
assist
thee
.
Lastly
,
let
me
admonish
you
;
if
any
of
you
by
occasion
are
over-taken
at
any
time
with
this
fault
,
be
of
Davids
mind
.
Let
the
righteous
smite
me
,
suffer
a
gentle
chiding
from
your
friends
that
love
you
,
and
hate
that
evill
in
you
.
Take
it
for
a
favour
of
God
,
and
think
that
it
is
he
that
speaketh
to
you
in
that
reprehension
.
Hearken
not
to
those
that
flatter
you
in
your
sins
.
Alexander
in
a
drunken
fit
slew
Clitus
his
beloved
friend
and
faithful
Counsellor
.
Insteed
of
reproving
his
fault
,
even
then
when
he
was
fit
to
be
wrought
upon
,
being
sensible
of
it
;
he
had
three
flatterers
,
Anaxarchus
,
Aristander
,
Calisthenes
.
Anaxarchus
an
Epicurean
Philosopher
,
he
told
him
that
it
was
no
matter
,
he
was
a
King
,
and
he
might
do
what
he
list
.
Aristander
a
Stoick
Philosopher
told
him
that
it
was
not
fault
,
but
fate
that
killed
Clitus
.
Calisthenes
a
Courtier
sought
to
heale
the
soare
with
sweet
words
.
That
is
not
the
way
to
bring
us
to
amendment
of
our
evils
;
a
gentle
discreet
reprehension
well
taken
,
will
pierce
the
heart
,
and
fill
it
with
comfort
.
John
the
Baptist
,
quis
praenunciavit
vobis
ut
fugeritis
ab
ira
ventura
?
who
hath
done
you
such
a
favour
to
prevent
such
a
danger
?
3.
Why
doth
God
inflict
punishment
?
God
giveth
a
reason
of
his
severe
proceeding
against
the
Babylonians
;
the
violence
of
Lebanon
;
and
the
spoyle
of
beasts
which
made
them
afraid
,
and
for
the
violence
of
the
land
,
&c.
Shewing
that
their
cruelty
to
man
and
beast
,
had
provoked
God
against
them
to
punish
all
their
sins
,
their
pride
,
covertousnes
and
drunkennesse
.
You
have
heard
of
their
cruelty
at
large
before
to
men
,
their
very
Cities
were
built
with
blood
.
The
Apostle
saith
,
Hath
God
care
of
oxen
?
Here
you
see
that
God
used
the
beasts
of
Lebanon
for
a
terror
to
the
enemy
;
and
now
he
declareth
himself
an
avenger
also
of
their
quarrel
,
because
of
the
cruell
spoyle
that
the
Chaldeans
did
make
amongst
the
beasts
of
Gods
people
.
God
gave
man
Lordship
over
the
beasts
of
the
field
,
he
made
him
a
lord
to
rule
them
,
not
a
tyrant
to
destroy
them
.
One
saith
upon
those
words
of
Solomon
,
Pro.
12.10
a
just
man
regardeth
the
life
of
his
beast
;
that
seeing
God
hath
put
the
beasts
of
the
field
in
subjection
to
man
,
that
he
must
shew
himself
a
lord
.
-
1.
In
pascendo
,
providing
necessary
food
for
them
.
-
2.
In
parcendo
,
using
them
favourably
.
-
3.
In
patiendo
,
bearing
with
them
in
their
kind
.
-
4.
In
compatiendo
,
relieving
them
in
their
griefs
.
-
5.
In
compescendo
,
restreining
them
from
hurt
.
-
6.
In
conservando
,
preserving
them
all
we
can
.
This
was
the
sinne
of
the
Chaldeans
,
they
were
destroyers
,
and
sought
not
only
the
ruine
of
the
people
of
the
land
,
but
the
destruction
also
of
their
cattel
,
that
the
meanes
of
living
,
if
any
escaped
to
re-inhabit
,
might
be
taken
away
.
This
justice
of
God
in
avenging
the
wrongs
done
to
brute
beasts
,
by
calling
them
to
an
account
for
their
sinnes
that
did
the
wrong
,
doth
teach
us
1.
That
the
providence
and
care
of
God
doth
stoop
so
low
as
the
regard
of
our
catted
.
Christ
made
good
use
of
it
,
Considerate
volatilia
caeli
,
consider
the
souls
of
heaven
;
God
feedeth
them
,
quanto
magis
vos
,
how
much
more
you
?
2.
It
teacheth
us
to
use
our
dominion
of
these
creatures
moderately
,
lest
the
Asse
of
Balaam
do
reprove
his
owner
.
3.
It
sheweth
how
much
God
doth
make
of
any
thing
that
serves
him
;
the
text
saith
that
these
beasts
did
make
the
Chaldeans
afraid
,
and
for
this
they
suffered
predation
,
for
the
service
they
did
to
God
and
his
Church
against
their
enemies
,
in
Christs
argument
,
how
much
more
will
he
defend
us
,
if
we
fight
his
battels
against
his
enemies
?
4.
We
learne
here
that
when
God
cometh
to
execute
vengeance
,
he
surveigheth
the
whole
catalogue
of
offences
;
and
as
he
saith
in
David
,
I
will
reprove
thee
,
and
set
them
in
order
before
thee
;
the
wrong
to
the
Cities
,
to
the
men
,
to
the
beasts
,
to
persons
,
to
places
,
all
comes
into
an
account
,
and
the
offenders
shall
smart
for
all
.
Vers.
18.
What
profiteth
the
graven
Image
,
that
the
maker
thereof
hath
graven
it
?
the
molten
Image
,
and
a
teacher
of
lies
,
that
the
maker
of
his
work
trusteth
therein
,
to
make
dumb
Idols
?
19.
Woe
unto
him
that
saith
to
the
wood
,
awake
;
to
the
dumb
stone
arise
,
it
shall
teach
;
behold
it
is
laid
over
with
gold
and
silver
,
and
there
is
no
breath
at
all
in
the
midst
of
it
.
20.
But
the
Lord
is
in
his
holy
temple
,
let
all
the
earth
keep
silence
before
him
.
HEre
God
denounceth
his
judgment
against
their
Idolatry
.
The
words
of
this
text
have
no
obscurity
in
them
.
Thus
much
then
shall
serve
for
the
opening
of
this
text
,
that
all
this
commination
of
woe
and
judgment
,
of
which
you
have
heard
,
is
the
voyce
of
the
true
God
,
declaring
his
just
proceeding
against
the
sins
formerly
mentioned
,
and
to
this
purpose
he
doth
here
lay
open
the
vanity
of
false
gods
.
What
profit
can
there
come
saith
he
of
a
graven
Image
,
that
the
maker
thereof
hath
graven
?
he
asketh
men
this
question
,
and
appealeth
to
the
light
of
naturall
reason
;
can
that
profit
a
man
,
meaning
in
the
power
and
goodnesse
of
a
Divine
nature
,
which
is
the
work
of
a
mans
hands
?
be
it
either
a
graven
image
wrought
upon
by
art
of
the
workman
,
or
a
molten
Image
cast
in
any
metall
:
can
this
profit
a
man
?
He
calleth
the
Image
thus
carved
,
graven
or
molten
,
a
teacher
of
lies
,
for
it
is
a
meer
illusion
that
any
man
should
so
befoole
himselfe
,
as
to
beleeve
that
such
an
artificiall
composition
wrought
by
the
hand
of
man
,
should
be
esteemed
a
god
.
This
is
amplified
,
and
the
wonder
encreased
,
for
though
other
men
may
be
carried
away
with
a
superstitious
over-weening
of
such
an
Idol
;
yet
that
the
maker
of
it
should
trust
in
it
,
who
when
he
was
at
work
,
peradventure
as
the
Poet
saith
,
Incertus
scamnum
faceretne
Priapum
,
maluit
esse
Deum
.
It
was
at
his
curtesie
whether
it
should
be
an
Idol
or
some
other
thing
.
Therefore
vers.
19.
God
saith
,
Woe
unto
him
that
saith
to
the
wood
awake
,
and
to
the
dumb
stone
arise
;
that
is
,
woe
to
him
that
trusteth
to
an
Idol
for
defence
against
evill
,
or
deliverance
out
of
danger
;
for
that
is
one
of
the
uses
that
is
made
of
Idols
to
succour
in
time
of
distresse
,
as
the
Disciples
did
awake
their
Master
in
a
storme
.
You
see
that
when
the
workman
hath
put
his
hand
upon
it
,
and
shewed
his
best
skill
,
here
God
doth
call
it
wood
,
and
a
dumb
stone
still
.
He
proveth
it
thus
.
It
shall
teach
,
although
it
be
dumb
,
yet
the
dumbnesse
thereof
shall
declare
it
to
be
an
inanimate
impotent
thing
:
For
howsoever
the
matter
of
the
Idol
,
be
it
wood
or
stone
or
metall
,
be
laid
over
with
gold
and
silver
,
as
superstition
is
costly
enough
in
adorning
their
gods
,
yet
there
is
no
breath
at
all
in
the
midst
of
them
,
and
having
no
life
in
them
,
they
have
no
power
to
give
help
to
them
that
serve
them
.
Vers
20.
But
the
Lord
is
in
his
holy
temple
;
for
having
shewed
the
vanity
of
Idols
,
he
cometh
now
to
reveale
himselfe
to
them
.
This
some
understand
,
that
the
Lord
is
in
heaven
,
the
temple
of
his
holinesse
;
and
though
the
heaven
of
heavens
cannot
containe
him
,
yet
he
hath
said
,
Heaven
is
my
throne
;
and
Christ
teacheth
us
to
say
,
qui
es
in
caeli
,
who
art
in
heaven
.
So
the
temple
at
Jerusalem
,
where
he
said
,
I
will
dwell
,
is
the
temple
of
his
holinesse
;
and
as
the
Babylonians
and
other
heathen
had
their
Idols
and
their
Temples
for
them
to
which
they
did
resort
;
so
he
produceth
in
opposition
to
them
the
God
of
Israel
in
his
holy
Temple
,
to
whom
the
Jewes
may
resort
for
help
against
all
their
enemies
.
Let
all
the
earth
keep
silence
before
him
.
In
which
words
either
he
discourageth
all
power
that
should
rise
up
against
him
;
or
he
requireth
the
voluntary
submission
of
the
earth
to
him
as
to
the
supreme
Soveraigne
of
all
the
world
:
for
Keeping
silence
is
a
signe
of
reverence
and
submission
,
as
Job
speaking
of
his
former
glory
,
when
God
had
abased
him
,
saith
,
that
when
he
came
forth
,
The
Princes
refrained
talking
,
Job
29.9
.
and
laid
their
hand
on
their
mouth
.
De
verbis
hactenus
.
The
parts
of
the
text
are
two
-
1.
False-worship
.
-
2.
True
Religion
.
In
the
first
,
-
1.
Peccatum
,
that
is
,
idolatry
.
-
2.
Poenae
:
Vae
Woe
.
In
the
first
,
here
is
-
1.
A
description
of
the
idolatry
of
the
heathen
Babel
.
-
2.
A
derision
of
the
idolaters
.
1.
Idolatry
is
a
trust
in
,
and
an
invocation
of
graven
and
molten
images
,
dumb
idols
.
First
here
is
trust
then
followeth
invocation
,
and
that
is
the
Apostles
method
in
all
religious
adoration
.
How
shall
they
call
on
him
in
whom
they
have
not
believed
?
Rom.
10.14
This
doth
open
to
us
the
occasion
of
this
last
imputation
to
them
of
idolatry
;
for
what
hath
made
them
so
proud
,
so
cruel
,
so
covetous
,
so
voluptuous
,
as
the
opinion
that
they
have
in
the
protection
of
their
gods
?
therefore
now
at
last
God
overthroweth
that
also
,
and
doth
shew
them
that
in
religion
they
are
most
of
all
wrong
.
If
you
desire
a
general
definition
of
idolatry
,
which
comprehendeth
all
kinds
,
I
think
this
is
full
of
comprehension
.
It
is
Cultus
Religiosus
exhibitus
Creaturae
,
A
religious
worship
given
to
the
creature
.
Learn
then
that
no
nation
of
the
world
did
ever
deny
a
divine
Power
,
but
acknowledged
some
God
in
whom
they
trusted
,
and
whom
in
their
necessities
they
called
upon
;
and
because
this
invisible
Godhead
was
out
of
sight
,
they
devised
idols
,
which
they
erected
for
representation
of
their
gods
,
which
they
also
worshipped
with
divine
honours
,
and
this
we
call
idolatry
,
or
the
worshipping
of
idols
.
They
saw
that
there
was
much
to
do
in
the
Government
of
the
world
,
and
therefore
they
adored
many
gods
,
as
thinking
it
too
much
to
believe
any
one
God
able
to
manage
the
universal
Government
of
all
things
.
These
gods
they
represented
some
formes
either
cast
in
mettal
,
or
graven
in
gold
,
silver
,
wood
and
stone
:
this
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
video
to
see
,
signifying
somewhat
that
was
to
be
seen
;
for
they
walked
by
sight
and
not
by
faith
,
and
would
have
somewhat
to
see
before
they
would
worship
.
2.
The
vanity
of
this
worship
is
derided
here
,
because
this
idol
which
they
worshipped
could
profit
them
nothing
;
for
no
man
would
do
service
,
where
nothing
is
to
be
gained
by
it
.
He
proveth
that
it
cannot
profit
.
-
1.
Because
it
hath
a
Maker
;
for
so
there
was
a
time
when
it
was
not
;
and
how
can
he
profit
a
man
,
that
is
beholding
to
man
for
his
making
?
-
2.
Because
every
idol
is
a
teacher
of
lies
;
for
it
teacheth
a
man
to
trust
in
his
own
work
,
and
is
a
meer
illusion
,
planting
his
trust
,
and
directing
his
worship
in
and
to
that
which
is
able
to
do
him
no
good
when
he
needeth
.
-
3.
Because
these
idols
are
dumbe
,
and
can
give
man
no
answer
to
his
demands
or
Petitions
.
-
4.
Because
when
man
hath
bestowed
his
workmanship
upon
it
,
and
all
his
cost
in
over-laying
it
with
gold
and
silver
,
it
is
yet
a
dumb
statue
,
it
hath
no
life
in
it
;
there
is
no
breath
at
all
in
the
midst
of
it
.
So
that
the
doctrine
of
this
place
is
;
Idolatry
is
a
grievous
sin
.
The
reasons
to
prove
this
are
great
;
Doctr.
two
chiefly
.
-
1.
In
respect
of
God
;
there
is
no
sin
that
doth
more
dishonour
God
;
because
this
doth
as
it
were
un
god
him
,
and
setteth
up
the
creature
in
the
place
of
the
Creator
,
at
once
breaking
the
two
first
Commandments
of
the
first
.
Table
of
Gods
holy
Law
.
-
1.
Thou
shalt
have
no
other
gods
but
me
.
-
2.
Thou
shalt
worship
no
graven
image
,
&c.
But
this
reason
God
omitteth
,
as
having
now
to
do
with
those
who
knew
not
the
true
God
.
-
2.
He
urgeth
a
second
reason
;
this
sin
is
against
them
that
commit
it
;
for
they
trust
in
,
and
call
upon
that
thing
which
cannot
profit
them
;
the
two
great
acts
of
Religion
cast
away
and
lost
,
that
is
,
trust
and
invocation
.
This
is
a
great
Argument
in
our
temporal
affairs
;
for
will
a
man
bestow
his
time
,
his
labour
,
his
love
and
service
,
where
no
profit
is
like
to
arise
to
him
?
But
this
kind
of
idolatry
is
so
extinguished
by
the
light
of
the
Gospel
,
and
so
little
cause
of
fear
of
it
,
that
I
need
bestow
no
time
nor
pains
on
it
;
for
there
is
none
of
us
,
who
doth
not
confesse
'
one
God
in
three
Persons
.
But
there
is
an
idolatry
amongst
those
that
call
themselves
Christians
,
and
would
have
none
be
the
Church
of
God
but
themselves
,
that
is
the
Church
of
Rome
,
and
though
they
protest
against
it
,
and
plead
not
guilty
to
our
accusation
,
yet
the
evidence
of
truth
will
convince
them
of
it
.
Under
the
name
of
idol
,
Cardinal
Bellarmine
doth
understand
only
falsam
similitudinem
representantem
id
quod
revera
non
est
,
a
false
similitude
representing
that
which
indeed
is
not
,
as
the
dols
.
He
saith
the
heathen
did
represent
fained
gods
,
such
as
never
were
;
but
were
only
the
fictions
of
humane
device
;
they
have
none
such
.
Theirs
are
imagines
:
imago
ab
imitando
,
of
imitating
,
and
they
be
Counterfeits
,
representing
in
similitude
such
Persons
as
have
been
,
and
have
lived
in
the
world
.
So
idols
they
defie
,
images
they
embrace
.
In
this
very
beginning
of
their
defence
,
both
absurd
in
the
strife
of
words
,
making
distinction
where
there
is
no
difference
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
properly
a
visible
Representation
,
and
so
is
an
image
,
and
therefore
both
in
Greek
,
Latine
and
English
one
and
the
same
thing
;
but
the
custome
of
speech
hath
impropriated
certain
words
to
set
fict●ons
,
as
that
an
image
is
the
representation
of
any
thing
,
but
an
idol
is
commonly
taken
with
us
for
the
representation
of
some
thing
that
is
worshipped
.
Therefore
the
best
part
of
the
Papists
defence
of
their
Religion
against
our
imputation
of
idolatry
,
is
this
.
1.
That
for
the
images
that
they
do
retain
,
either
in
the
Churchoratories
,
or
in
their
private
use
,
they
know
them
in
their
matter
to
be
no
other
then
the
creatures
of
God
,
of
wood
,
stone
,
mettal
,
or
some
other
mixt
matter
;
they
know
them
to
be
in
their
formes
the
art
of
the
workman
;
they
do
know
and
confesse
them
to
be
dead
,
inanimate
,
senselesse
things
in
themselves
,
and
they
protest
against
any
adoration
of
them
as
much
(
they
say
)
as
we
do
.
Here
Cardinal
Bellarmine
speaks
for
the
rest
,
and
he
will
charge
the
Protestant
Church
with
slander
in
this
point
and
say
there
is
no
such
matter
,
they
do
not
worship
any
idols
.
He
complaineth
,
that
by
this
slander
,
some
of
the
Protestants
have
so
distasted
the
Religion
of
Rome
to
many
that
knows
it
not
,
that
though
they
do
hear
of
worthy
men
amongst
them
,
who
for
gravity
of
manners
,
holinesse
of
life
,
and
all
exemplary
vertues
deserve
reverence
and
respect
,
yet
our
opinion
of
their
idolatry
distasteth
them
so
to
us
,
that
we
will
not
heare
them
speak
.
2.
They
answer
,
that
their
images
are
of
two
sorts
which
they
use
in
divine
worship
.
Either
they
be
of
God
,
or
of
the
creature
.
In
the
images
which
represent
God
,
they
only
do
worship
God
in
the
Image
,
not
the
Image
it self
with
Holy-worship
.
In
the
images
of
the
Creatures
,
as
of
the
mother
of
the
Lord
,
Angels
and
Saints
,
they
do
but
honour
God
in
his
Saints
;
and
in
their
invocation
they
use
them
but
as
means
of
quickning
their
memories
,
and
turning
up
their
devotions
by
that
which
the
eye
beholdeth
:
and
God
loseth
no
honour
by
it
to
have
so
many
means
used
to
him
.
This
is
that
which
they
give
out
for
themselves
,
we
charge
them
that
they
adore
creatures
,
and
give
divine
Worship
to
Images
,
s
the
heathen
did
.
For
it
is
plain
that
they
worship
the
wood
of
the
Crosse
,
in
that
they
speak
that
to
the
Crucifix
,
which
can
only
be
applyed
to
the
Crosse
it self
and
not
to
Christ
,
Salve
crux
spes
unica
.
They
adde
,
thou
only
wert
worthy
to
bear
the
ransome
of
the
world
O
faithful
Crosse
.
Which
agreeth
with
their
doctrine
,
That
all
the
honour
due
to
the
Samplar
is
given
to
the
image
thereof
.
And
where
they
excuse
their
idolatry
,
that
they
do
not
worship
the
image
,
but
God
represented
in
the
image
:
if
that
be
not
idolatry
,
neither
were
the
Athenians
Idolaters
,
who
worshipped
in
their
images
the
same
God
whom
Paul
preached
.
Act.
17.23
.
Neither
were
the
Israelites
idolaters
,
who
worshipped
the
true
God
in
the
Calfe
which
Aaron
made
;
for
they
could
not
be
so
ignorant
as
to
ascribe
their
deliverance
from
Aegypt
to
such
a
thing
as
Aaron
could
make
.
This
doctrine
and
practice
of
idolatry
in
the
worship
of
images
came
in
by
little
and
little
into
the
Church
of
Rome
;
for
it
is
clear
that
there
was
a
time
wherein
there
were
no
images
at
all
known
in
the
Church
.
There
were
some
desirous
then
to
bring
them
in
,
but
the
councel
of
Eliberis
decreed
that
no
picture
or
image
should
be
brought
into
the
Church
lest
it
should
be
adored
.
And
Epiphanius
finding
an
image
painted
on
a
cloth
,
Can.
36.
hanging
in
a
Church
,
rent
it
down
,
and
said
it
was
against
the
Authority
of
Scriptures
that
any
image
should
be
in
the
Church
.
Saint
Origen
saith
of
his
time
,
Con.
Cels
.
l.
7.
nos
imagines
non
adoramus
,
we
do
not
worship
images
.
Eight
hundred
years
after
Christ
the
second
Nicene
Councel
set
up
images
;
but
The
Councel
of
Franckford
,
which
was
a
general
Councel
,
and
where
the
Popes
Legates
were
present
,
repealed
it
,
and
affirme
,
The
Catholick
Church
doth
affirme
,
that
mortal
man
ought
to
worship
God
,
not
by
images
and
Angels
,
but
by
Christ
our
Lord
.
And
whatsoever
the
practice
of
the
Church
of
Rome
now
is
in
the
use
of
them
,
they
shall
never
be
able
to
reconcile
the
judgments
of
their
best
learned
concerning
them
.
For
Some
condemn
all
divine
adoration
given
to
them
some
condemn
external
bowing
before
them
,
some
confesse
that
the
ancient
fathers
condemned
them
,
some
think
their
use
dangerous
.
And
they
which
have
gone
farthest
in
defending
them
,
have
done
it
by
so
nice
distinctions
,
that
the
common
People
cannot
understand
how
to
beware
of
idolatry
,
themselves
▪
not
understanding
themselves
therein
.
Even
in
the
administration
of
the
Sacrament
of
the
Lords
Supper
,
they
are
idolaters
in
worshipping
the
hoast
;
which
I
prove
from
Cardinal
Bellarmines
own
penne
De
justif
.
lib.
3
,
cap.
8.
Ne
que
potest
certus
esse
certitudine
fidei
,
se
percipere
verum
Sacramentum
,
cum
Sacramentum
sine
intentione
ministri
non
conficiatur
,
&
intentionem
alterius
nemo
videre
potest
.
And
thus
much
Garnet
the
Provincial
did
ingenuously
confesse
upon
his
private
conference
with
some
of
our
Bishops
.
Wherefore
how
they
can
excuse
their
idolatry
in
the
worship
of
the
elevated
hoast
,
I
cannot
see
,
seeing
they
worship
they
know
not
what
.
Any
man
may
easily
conceive
that
they
do
carry
a
corrupt
mind
that
way
,
because
in
all
their
Catechismes
set
forth
for
the
institution
of
young
beginners
,
they
do
leave
out
the
second
Commandment
quite
,
and
to
make
up
the
number
they
divide
the
tenth
Commandment
into
two
.
Now
having
convinced
them
of
idolatry
which
is
the
high
sin
against
God
,
and
toucheth
him
in
his
Majesty
and
Glory
,
we
see
how
dangerous
a
thing
it
is
to
have
conversation
with
such
,
least
we
receive
of
the
plagues
due
to
them
.
Though
the
Church
of
Pergamus
did
hold
fast
the
name
of
Christ
,
and
denied
not
his
faith
,
yet
had
the
Lord
something
against
her
;
Rev.
2.14
.
Because
she
had
there
them
that
held
the
doctrine
of
Balaam
,
who
taught
Balak
to
cast
a
stumbling
block
before
the
children
of
Israel
,
to
eat
things
sacrificed
unto
idols
,
and
to
commit
fornication
.
The
same
quarrel
had
our
Lord
to
the
Church
at
Thyatira
,
in
which
,
though
he
approved
her
works
,
and
charity
,
and
service
,
and
faith
,
and
patience
,
yet
he
saith
,
Notwithstanding
I
have
a
few
things
against
thee
,
because
thou
sufferest
that
woman
Iezebel
,
who
calleth
her self
a
Prophetesse
,
Rev.
2.20
to
teach
and
to
seduce
my
servants
,
to
commit
fornication
,
and
to
eat
things
sacrificed
to
idols
.
We
have
no
law
to
favour
idolatry
,
or
idolatrous
meetings
to
masse
;
we
have
severe
laws
against
them
,
yet
it
is
in
sight
that
Masse
is
frequented
by
multitudes
of
all
sorts
,
in
the
sight
of
Israel
,
in
the
sight
of
the
sun
,
whence
this
boldnesse
grows
we
cannot
judge
but
from
●n
negligent
execution
of
our
godly
and
just
laws
.
Have
we
forgotten
88
?
have
we
forgotten
the
fifth
of
November
.
1605
?
do
we
not
believe
experience
?
Were
not
the
Canaanites
whom
Israel
suffered
to
live
amongst
them
against
the
Commandment
of
God
,
Jude
2.3
.
thorns
in
their
sides
,
and
pricks
in
their
eyes
,
and
were
not
their
gods
a
snare
to
Israel
?
Is
not
Popery
a
dangerous
religion
to
the
Soveraign
Authority
of
the
King
,
setting
the
Pope
above
him
to
over-rule
him
,
and
to
deprive
him
of
his
Crown
,
if
he
be
not
for
his
turn
?
Is
not
Popery
a
profest
enemy
to
the
Religion
that
we
professe
?
light
and
darknesse
,
God
and
Belial
may
as
soon
be
reconciled
;
and
therefore
an
enemy
to
our
Clergy
,
who
are
all
armed
with
the
Word
of
God
against
it
.
Or
is
it
good
and
wholesome
doctrine
which
the
Anabaptists
this
last
year
tendred
to
the
King
,
Prince
,
Nobility
,
Judges
and
Commons
of
Parliament
?
that
Freedome
of
Religion
is
not
hurtful
to
any
Common-wealth
;
or
that
Freedome
of
Religion
depriveth
not
Kings
of
any
Power
given
them
of
God
.
The
times
are
foule
;
God
is
much
dishonoured
;
where
the
fault
is
,
and
of
whom
the
Church
and
Religion
hath
cause
to
complain
,
is
not
so
much
our
duty
to
enquire
,
as
to
pray
to
God
to
amend
all
.
I
le
tell
you
where
you
shall
have
him
.
2.
The
punishment
of
this
sinne
is
exprest
in
one
word
,
Vae
Wo
,
and
it
containeth
the
whole
Cup
of
Gods
indignation
.
-
1.
In
this
life
,
they
trust
in
that
which
cannot
help
them
.
-
2.
They
invocate
that
which
cannot
hear
them
.
They
trust
in
lying
vanities
,
and
they
forsake
their
own
mercy
:
they
are
taught
by
teachers
of
lies
,
and
therefore
the
light
that
is
in
them
is
darknesse
.
Baals
servants
cried
from
morning
to
evening
upon
Baal
their
god
to
hear
them
,
and
it
would
not
do
;
here
is
a
double
woe
,
-
1.
Losse
of
labour
.
-
2.
Want
of
help
.
In
the
first
,
they
bewray
their
folly
;
the
god
of
this
world
hath
made
fools
of
them
,
for
turning
the
glory
of
the
invisible
God
into
the
images
of
creatures
.
But
it
the
second
they
find
the
misery
;
for
we
cannot
subsist
without
help
,
and
they
trust
to
idols
where
there
is
no
help
.
But
that
is
not
all
the
woe
:
the
Apostle
telleth
us
,
that
no
idolaters
shall
enter
into
the
Kingdome
of
heaven
;
Gal.
5.20
this
is
terror
domini
,
the
terrour
of
the
Lord
;
for
how
shall
they
hope
to
have
glory
witch
God
who
deny
glory
to
God
?
will
God
give
them
glory
,
that
seek
to
take
away
glory
from
him
,
or
let
them
into
heaven
that
would
thrust
him
out
?
Observe
it
in
that
law
concerning
graven
images
,
God
hath
more
exprest
himself
then
in
any
of
the
rest
,
to
be
a
God
of
vengeance
;
for
there
is
ratio
legis
.
God
is
jealous
.
And
there
is
Comminatio
judicis
visitabit
;
and
it
goeth
in
descent
to
the
third
and
fourth
Generation
of
them
that
hate
him
.
Observe
he
calleth
them
such
as
hate
him
.
There
is
a
promise
,
He
will
shew
mercy
to
thousands
of
them
that
love
him
.
And
I
conceive
this
added
to
this
Commandment
rather
then
any
of
the
rest
,
because
Gods
Israel
did
most
often
offend
in
this
kind
,
by
worshipping
God
in
creatures
,
and
by
performing
external
adoration
to
them
,
which
is
in
this
law
chiefly
forbidden
.
The
fear
of
this
woe
hath
not
wrought
enough
upon
the
Romanists
who
are
guilty
of
grosse
idolatry
;
so
on
the
other
side
it
hath
wrought
too
much
upon
some
zealous
Professors
,
who
fearing
superstition
and
idolatry
,
dare
scarce
shew
any
external
reverence
to
God
himself
,
either
when
they
come
into
Gods
house
,
or
when
they
come
to
Gods
Table
.
Yet
the
Angel
that
would
not
be
worshipped
,
said
,
Worship
thou
God
,
and
that
is
all
the
Church
exacteth
;
not
an
inward
Worship
only
,
but
an
outward
also
commanded
in
the
second
Commandment
.
Vers.
20.
But
the
Lord
is
in
his
holy
Temple
,
let
all
the
earth
keep
silence
before
him
,
The
Temple
of
Gods
holinesse
is
understood
here
as
you
have
heard
,
two
ways
.
-
1.
For
the
Temple
at
Jerusalem
.
-
2.
For
heaven
.
In
both
let
all
tremble
before
him
.
This
is
the
second
part
of
the
Antithesis
,
True
Religion
,
containing
two
parts
.
-
1.
Where
God
is
.
-
2.
What
duty
is
owing
to
him
.
2.
He
is
in
his
Temple
at
Jerusalem
,
Vbi
est
.
and
in
all
other
Temples
dedicate
to
his
service
.
For
the
Temple
at
Jerusalem
,
he
appointed
the
making
of
it
,
and
chose
the
man
to
whose
care
he
committed
the
trust
of
the
work
;
David
might
not
do
it
,
but
Solomon
was
the
man
.
When
it
was
finished
,
and
Solomon
had
assembled
the
People
to
the
consecration
of
it
,
and
prayed
there
,
God
answered
the
Prayer
of
Solomon
with
a
visible
expressure
of
his
Presence
:
for
a
cloud
filled
the
house
;
it
was
filled
with
the
Glory
of
God
.
But
some
of
our
Sectaries
say
,
there
is
no
need
of
Churches
for
Gods
publick
service
;
there
is
neither
precept
nor
example
in
Scripture
for
it
,
but
the
words
of
Christ
to
the
woman
of
Samaria
leave
it
at
large
.
The
houre
cometh
and
now
is
,
John
4.23
when
the
true
Worshippers
shall
worship
the
Father
in
spirit
and
truth
.
Saint
Augustine
calleth
this
heresie
in
the
Massilians
,
that
they
denied
the
use
of
Temples
,
because
Christ
foretold
that
the
use
of
the
Temple
at
Jerusalem
should
cease
,
which
was
a
shadow
of
things
to
come
.
In
the
Old
Testament
beside
the
Cathedral
,
and
Mother-Church
,
the
People
had
their
Synagogues
for
their
meetings
to
Gods
service
,
which
continued
even
to
and
in
Christs
time
.
Christ
himself
designed
a
place
for
that
meeting
,
wherin
he
celebrated
the
last
Passeover
,
and
instituted
the
Sacrament
of
his
Supper
.
The
Disciples
had
a
place
of
meeting
wherein
Christ
twice
found
them
the
first
day
of
the
week
.
The
persecutions
of
those
times
gave
no
sodain
liberty
to
settle
a
Church
,
and
to
erect
Temples
,
nor
that
I
can
read
,
for
the
first
200
years
after
Christ
were
any
Temples
built
.
Yet
before
the
persecutions
ceased
,
they
had
erected
Oratories
for
their
meeting
to
Prayer
and
hearing
of
the
Word
;
for
in
the
tenth
Persecution
under
Dioclesian
.
Euseb.
8.2
An.
Reg.
19.
Mense
Martio
,
he
made
an
Edict
for
the
pulling
down
of
the
Temples
of
the
Christians
.
But
under
Constantine
,
when
Christian
religion
had
the
favour
of
Authority
regal
,
then
Concurrebant
populi
ad
populos
quasi
os
ad
os
.
Ecclesiae
quae
antea
impiis
tyrannorum
machinis
destructae
fuerant
,
redivivae
,
&c.
Then
the
People
came
together
.
Eus.
10.2
.
And
ever
since
the
Church
hath
continued
this
practise
of
maintaing
Oratories
for
the
meeting
of
the
Congregations
for
the
praise
and
service
of
God
.
There
is
warrant
enough
from
the
example
of
the
Church
,
and
the
Authority
thereof
to
maintain
this
holy
practice
.
Those
places
be
the
Temples
of
Gods
holinesse
,
the
houses
of
God
separate
from
all
common
use
to
the
holy
service
of
God
.
And
God
who
by
his
Omnipotency
filleth
all
places
,
is
in
our
Churches
by
a
more
special
presence
;
for
if
the
Glory
of
God
filled
the
Temple
in
the
time
of
the
Law
,
why
may
we
not
believe
that
in
the
light
of
the
Gospel
,
he
reveileth
his
Presence
more
,
because
the
place
wherein
we
serve
God
is
Gods
house
,
and
all
Civil
and
common
use
of
it
is
resigned
,
to
consecrate
it
to
Gods
service
.
If
God
be
present
where
two
or
three
are
assembled
,
surely
where
there
is
a
meeting
of
a
full
Congregation
he
is
present
with
a
special
presence
.
And
therefore
it
hath
ever
been
esteemed
a
pious
charity
in
those
that
have
been
founders
,
enlargers
,
restorers
,
or
adorners
of
Churches
,
as
Saint
Origen
saith
,
quam
gloriosum
est
si
dicatur
in
Tabernaculo
domini
.
Illius
fuit
hoc
aurum
,
hoc
argentum
,
In
ex
.
25.
Hom.
13.
&c
Rursus
quam
indecorum
ut
dominus
veniens
nihil
muneris
tui
inveniat
in
eo
,
nihil
a
te
cognoscat
oblatum
.
Ego
optarem
si
fieri
posset
,
esse
aliquid
meum
in
auro
quo
arca
contegitur
:
Nollem
esse
infoecundus
&c.
These
houses
of
God
are
the
temples
of
his
holinesse
where
the
name
of
God
is
declared
to
the
Church
,
wherein
God
by
his
Spirit
speaketh
to
the
Churches
in
the
outward
ministry
of
the
word
;
where
the
holy
ones
of
God
do
speak
to
God
by
the
same
Spirit
in
prayers
,
in
hymnes
,
and
spiritual
songs
,
where
the
sacrifices
of
righteousnesse
are
offered
.
And
herein
is
that
gracious
Prophecy
of
Isay
fulfilled
which
our
Saviour
alleadgeth
in
the
Gospel
,
For
mine
house
shall
be
called
a
house
of
prayer
for
all
people
,
Observe
:
Isa.
56
7.
here
is
not
only
oratio
,
prayer
,
which
is
cultus
divinus
,
divine
worship
,
but
here
is
Domus
mea
,
my
house
,
a
place
designed
for
the
worship
of
God
,
and
that
for
all
people
.
This
cannot
be
made
good
in
the
temple
of
Jerusalem
;
nor
in
any
one
Church
,
but
must
determine
both
the
extent
and
dilatation
of
Gods
worship
,
and
the
designation
of
fit
houses
for
the
same
.
Another
like
Prophecy
we
have
before
in
Isay
.
It
shall
come
to
passe
in
the
last
dayes
that
the
mountains
of
the
Lords
house
shall
be
established
in
the
top
of
the
mountains
,
Isa.
2.2
.
and
shall
be
exalted
above
the
hils
,
and
all
nations
shall
flow
unto
it
.
And
many
people
shall
go
and
say
,
come
ye
and
let
us
go
up
to
the
top
of
the
mountain
of
the
Lord
,
to
the
house
of
the
God
of
Jacob
,
and
he
will
teach
us
his
ways
,
and
we
will
walk
in
his
paths
;
for
out
of
Sion
shall
go
forth
the
Law
,
and
the
Word
of
the
Lord
from
Jerusalem
.
The
common
exposition
is
that
after
the
returne
of
the
people
of
Israel
from
the
70
years
captivity
in
Babylon
,
then
Religion
and
Gods
Worship
shall
be
setled
at
Ierusalem
.
But
observe
how
this
exposition
shriveleth
up
the
promise
of
grace
;
for
this
is
not
all
.
He
saith
this
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
last
time
:
and
he
addeth
that
all
nations
shall
flow
to
it
,
and
he
saith
,
not
that
one
mountain
,
but
The
mountains
of
the
Lord
shall
be
established
;
which
must
needs
be
understood
of
the
Churches
of
the
Christians
to
which
the
faithful
should
resort
.
For
further
proof
hereof
read
Micha
4.
where
you
shall
find
this
Prophecy
totidem
verbis
,
Vers.
1.2
.
in
so
many
words
,
and
a
commentary
upon
it
,
Micah
5.
wherein
he
prophecyeth
the
birth
of
Christ
in
Bethlehem
.
In
both
these
Prophecies
we
observe
,
that
the
promise
of
God
hath
not
only
assured
the
spreading
of
true
Religion
,
but
the
assemblies
of
beleivers
to
certain
places
for
instruction
,
that
they
may
bee
taught
vias
Domini
,
the
ways
of
the
Lord
.
Never
was
there
Religion
in
the
world
,
without
some
places
of
publick-Worship
,
for
meeting
of
people
together
:
Even
in
Adams
time
,
there
was
a
place
where
Adam
and
his
children
met
to
offer
sacrifice
,
and
Cains
flying
from
the
presence
of
the
Lord
,
was
his
wilfull
excommunication
from
that
place
.
And
in
truth
they
that
would
have
no
Churches
,
may
aswell
cry
down
Religion
,
and
the
publique
ministry
of
the
Word
,
and
pluck
down
the
hedge
which
God
hath
planted
about
his
Vine
,
and
lay
all
common
.
Understand
us
rightly
;
we
do
not
affix
holinesse
to
the
place
,
nor
think
any
speciall
sanctity
inherent
in
it
;
but
seeing
God
is
by
a
singular
right
become
master
of
the
house
,
that
is
separate
to
his
use
,
as
the
Apostle
saith
,
judge
I
pray
you
,
is
it
comely
,
that
wee
put
not
difference
between
Gods
House
and
our
owne
houses
.
It
is
observed
that
Christ
when
he
purged
the
temple
,
purged
only
that
part
of
the
temple
which
was
set
apart
to
prayer
,
and
hearing
of
the
Word
,
because
that
use
of
the
Church
was
to
continue
in
the
time
of
the
Gospel
:
and
after
he
had
cast
out
the
oxen
and
the
doves
,
which
were
provisions
for
sacrifice
,
then
he
citeth
that
place
and
reneweth
the
sanction
,
My
house
shall
be
called
an
house
of
prayer
to
all
nations
,
which
is
a
sanctification
of
all
Churches
to
the
Worship
of
God
.
That
this
was
so
understood
,
Know
that
before
they
had
any
Churches
built
for
the
publick
exercise
of
Religion
,
they
had
some
places
of
meeting
which
they
called
Aedes
sacras
,
holy
houses
;
of
which
the
Apostle
putting
difference
,
sayth
,
have
ye
not
houses
to
eat
and
drink
in
?
Cor
1
.
1●
.
22.
despise
ye
the
Church
of
God
?
Here
be
our
own
houses
for
common
and
natural
,
moral
and
civil
use
;
here
is
the
Church
of
God
,
the
place
of
assembling
of
the
Congregations
to
the
Worship
and
service
of
God
.
No
sooner
is
a
place
consecrate
to
this
use
,
but
it
is
a
Temple
of
Gods
So
when
Jacob
had
set
up
a
stone
for
a
pillar
,
Gen.
28.19.22
.
in
the
place
where
he
dreamed
and
had
the
vision
of
the
ladder
,
he
called
the
name
of
it
Bethel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gods
house
.
And
after
At
his
returne
he
came
to
that
place
,
and
having
first
put
down
all
the
strang
gods
,
Gen.
35.7
he
built
an
altar
to
the
Lord
,
and
called
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
good
of
Gods
house
.
It
is
palestra
in
which
we
do
meet
with
God
to
wrestle
with
him
in
our
fervent
prayers
and
supplications
;
He
by
his
word
wrastleth
with
us
to
overcome
both
our
ignorance
and
impiety
.
And
therefore
as
Jacob
,
Gen.
32.31
.
so
may
we
call
our
Church
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
face
of
God
:
for
there
God
did
look
upon
him
.
And
in
the
times
of
the
Gospel
these
houses
of
prayer
have
had
several
tittles
;
Aedes
sacrae
,
in
respect
of
their
succession
to
them
,
and
Templa
,
in
respect
of
their
succession
to
that
at
Jerusalem
.
Tectum
amplum
,
some
derive
it
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
1.
Propter
dedicationem
.
-
2.
Propter
usum
.
-
3.
Propter
jus
perpetuum
.
-
4.
Propter
sabbatum
.
For
there
is
Dominica
in
Dominico
,
thence
came
the
word
Kirke
;
Yet
,
in
use
in
Scotland
.
And
Ecclesiae
,
in
respect
of
the
meetings
there
.
When
David
could
not
come
to
the
sanctuary
of
God
,
he
worshipped
toward
it
.
Hear
the
voyce
of
my
supplications
,
Psal.
7.
Ps.
28.2
.
Dan.
6.10
.
when
I
cry
unto
thee
,
when
I
lift
up
my
hands
towards
thy
holy
temple
.
Daniel
being
farre
from
the
temple
,
opened
his
window
toward
Jerusalem
,
and
prayed
three
times
a
day
.
The
Temple
is
a
type
of
Heaven
,
where
the
Saints
of
God
do
meet
to
praise
God
,
which
is
the
worship
that
is
done
to
God
in
heaven
;
And
I
heard
a
great
voyce
out
of
heaven
,
saying
;
Behold
the
tabernacle
of
God
is
with
men
,
Rev.
21.3
.
and
he
will
dwell
with
them
,
and
they
shall
be
his
people
,
and
God
himself
shall
be
with
them
,
and
be
their
God
.
This
Mr.
Brightman
understandeth
of
the
Church
of
the
Gentiles
,
where
God
is
seen
.
So
doth
James
Brocard
an
Italian
understand
it
of
the
Church
delivered
from
Poperie
,
and
Mahometry
,
and
all
haeresie
.
But
Master
Bullinger
better
advised
,
saith
,
that
as
in
the
former
part
of
this
Revelation
hell
is
described
;
so
in
this
chapter
heaven
is
set
forth
;
And
that
as
you
see
in
the
similitude
of
a
tabernacle
,
so
doth
Junius
and
Napier
well
interpret
this
place
.
I
conclude
then
that
all
the
Churches
wherein
the
Christians
meet
to
call
upon
God
,
are
the
temples
of
Gods
presence
,
wherein
God
is
invisibly
resident
both
to
give
his
Spirit
where
he
thinketh
good
,
and
to
direct
our
service
of
him
,
and
to
receive
our
prayers
and
sacrifices
of
thanksgiving
:
and
to
communicate
to
his
servants
the
ordinances
of
his
grace
,
the
means
of
their
salvation
.
2.
As
God
is
in
these
temples
made
with
hands
,
and
declareth
his
presence
in
his
house
,
in
his
Word
and
Sacraments
,
and
in
the
solemne
meetings
of
his
children
;
so
is
he
in
heaven
which
is
his
highest
temple
,
whereof
these
are
but
types
and
figures
.
We
beleive
in
him
as
maker
of
heaven
,
and
we
pray
to
him
our
father
which
art
in
heaven
;
this
place
he
himself
calleth
his
habitation
.
I
dwell
in
the
high
and
holy
place
.
1.
In
heaven
.
Yet
as
Solomon
saith
,
The
heaven
of
heavens
is
not
able
to
containe
him
.
Isa.
57.15
2
Reg.
8.27
.
So
he
is
there
as
in
the
most
excellent
part
of
his
creation
,
but
not
comprehended
there
;
for
there
he
is
most
purely
worshipped
;
thence
cometh
our
Sicut
in
Coelo
.
The
heathen
gods
are
no
where
in
heaven
they
are
not
,
that
is
the
temple
of
the
true
God
;
in
earth
they
are
not
;
for
they
are
no
gods
that
have
residence
in
earth
,
and
have
no
power
at
all
in
heaven
,
As
the
Apostle
saith
,
1
Cor.
8.4
We
know
that
an
Idol
is
nothing
in
the
world
.
Here
by
the
name
of
Idol
is
not
meant
,
the
material
image
representing
their
god
:
for
that
is
a
bodily
substance
to
be
seen
and
felt
,
and
it
is
in
the
world
:
but
he
speaketh
it
de
numine
,
the
divinity
is
a
non
ens
.
For
he
addeth
that
there
is
no
God
but
one
;
and
whereas
many
be
called
gods
in
heaven
and
in
earth
,
as
there
be
many
gods
and
many
Lords
;
yet
he
saith
there
is
but
one
God
,
the
rest
are
nomina
,
not
numina
.
For
there
were
that
worshipped
the
,
Sun
the
Moon
and
the
starres
;
these
as
creatures
and
second
causes
do
us
good
,
but
they
serve
our
God
.
When
our
God
is
in
his
Temple
,
all
those
help
to
make
up
the
quire
of
them
that
praise
him
;
For
the
heavens
declare
the
glory
of
God
,
and
the
firmaments
and
the
out
goings
of
the
morning
praise
him
.
Therefore
do
we
lift
up
our
eyes
to
heaven
when
we
pray
,
we
say
that
every
good
and
perfect
gift
comes
from
above
,
from
the
Father
of
lights
.
Yet
is
not
God
so
far
off
,
but
that
as
heaven
is
his
throne
,
earth
is
his
foot-stoole
.
The
Lord
looketh
from
heaven
,
Psal.
33.13
.
he
beholdeth
the
sonnes
of
men
.
He
is
not
so
far
off
but
if
we
pray
to
him
,
Prope
est
invocantibus
ipsum
,
he
is
neer
to
them
that
call
upon
him
.
And
in
this
respect
all
the
earth
is
a
common
oratory
,
so
is
the
sea
,
for
our
prayers
.
But
as
the
perpetuall
duty
of
a
Religious
service
of
God
,
which
doth
require
holinesse
and
righteousnesse
all
the
days
of
our
lives
,
doth
not
take
away
the
particular
duty
of
the
Sabbath
:
neither
doth
the
great
hahitation
of
God
in
heaven
abate
any
thing
of
his
special
presence
,
both
in
the
temples
dedicated
to
his
service
,
and
in
every
particular
person
which
doth
belong
to
the
election
of
grace
.
For
so
God
saith
,
I
dwell
with
him
that
is
humble
and
contrite
in
heart
:
and
he
saith
so
presently
after
he
had
said
,
I
will
dwell
in
the
high
and
holy
place
:
in
so
much
as
St.
Augustine
upon
those
words
of
David
,
exaudivit
de
templo
sancto
suo
vocem
meam
,
saith
Exaudivit
de
cordo
meo
in
quo
habitat
Dominus
vocem
meam
.
For
know
you
not
that
you
are
the
temples
of
the
holy
Ghost
,
and
that
God
dwelleth
in
you
,
&c.
God
is
in
heaven
,
Per
specialem
gloriam
.
He
is
in
our
Churches
,
per
specialem
cultum
.
He
is
in
our
hearts
,
per
specialem
indulgentiam
.
He
is
in
his
Word
,
per
specialem
illuminationam
.
In
a
word
wheresoever
is
cultus
dei
,
there
is
vultus
dei
.
The
use
of
this
point
is
taught
in
the
Text
,
it
is
the
second
part
of
my
Text.
2.
The
duty
:
Let
all
the
earth
keep
silence
before
him
.
This
as
you
heard
,
is
a
postulation
of
reverence
;
he
doth
not
put
us
to
silence
that
we
shall
say
nothing
,
for
he
hath
commanded
us
to
call
upon
him
,
and
invocation
is
a
note
of
his
children
;
He
saith
hee
shall
call
upon
me
,
and
I
will
hear
him
.
The
wise
man
doth
help
us
to
expound
this
Text
:
Be
not
rash
with
thy
mouth
,
and
let
not
thine
heart
be
hasty
to
utter
any
word
before
God
:
for
God
is
in
heaven
,
and
thou
upon
earth
,
Eccles.
5.
Reg.
lib.
ver.
2.
Gen.
5.1
.
therefore
let
they
words
bee
few
.
So
that
temerity
and
rashnesse
is
here
forbidden
,
and
reverence
and
holinesse
required
.
1.
Let
us
consider
God
in
our
Churches
,
the
temples
of
his
holinesse
,
there
we
are
taught
.
1.
Take
heed
that
thou
have
not
an
unreverent
opinion
of
the
house
of
God
.
St.
Paul
saith
,
despise
ye
the
Church
,
that
is
,
Vse
.
1
:
the
place
set
apart
for
the
worship
of
God
?
and
that
he
meaneth
so
,
the
place
and
not
the
company
,
So
Theophil
.
loco
ipsi
infertis
injuriam
,
you
do
wrong
to
the
place
,
Lyranus
,
est
contemptus
ecclesiae
quae
consecrata
est
divinis
usibus
,
the
very
words
of
that
Text
do
shew
it
:
For
our
own
houses
,
and
Gods
house
,
our
houses
for
our
common
meals
,
and
Gods
house
for
the
Supper
of
the
Lord
,
are
compared
together
.
2.
There
must
be
in
us
a
love
of
those
houses
of
God
;
God
said
of
his
holy
City
where
his
Temple
was
built
,
here
will
I
dwell
,
Vse
.
2
,
for
I
have
a
delight
therein
.
It
is
Davids
protestation
for
Ierusalem
,
For
the
house
of
Gods
sake
I
will
seck
to
do
thee
good
.
The
heart
never
more
desired
the
water-brooks
then
he
did
to
go
to
the
Tabernacle
where
God
was
;
my
soul
longeth
and
fainteth
for
them
.
I
was
glad
when
they
said
to
me
,
come
,
we
will
go
up
to
the
house
of
the
Lord
.
3.
Let
us
prepare
our selves
before
we
come
to
Gods
house
;
for
he
is
present
there
;
come
not
hand
over
head
as
thou
wouldest
go
into
thine
own
;
house
;
consider
if
thou
wert
to
go
before
thy
Soveraign
King
,
how
thou
wouldest
compose
thy self
that
nothing
in
thy
apparel
,
in
thy
gesture
,
in
thy
countenance
,
in
thy
words
might
give
him
offence
.
Wilt
thou
do
lesse
when
thou
art
to
appear
before
the
Lord
of
Hosts
,
who
is
the
King
of
glory
?
Micah
saith
,
Wherewithal
shall
I
come
before
the
Lord
,
Mich.
6.6
.
and
bow
my self
before
the
most
high
God
?
shall
I
come
before
him
with
burnt
offerings
?
The
old
law
was
,
None
shall
appear
before
me
empty
.
When
Iesse
heard
that
David
his
sonne
was
sent
for
to
King
Saul
,
1
Sam.
16.20
.
I-sse
took
an
asse
laden
with
bread
,
and
a
bottle
on
wine
and
a
kid
,
and
sent
them
by
David
to
Saul
.
So
Jacob
sent
a
present
to
Pharaoh
when
his
sons
went
the
second
time
for
corne
.
Solomon
saith
,
and
it
is
no
news
in
our
times
.
,
A
reward
in
the
bosome
pacifieth
strong
wrath
;
we
know
what
cause
we
have
given
our
God
to
be
angry
with
us
,
let
us
think
of
it
when
we
are
to
come
and
stand
in
his
sight
at
Church
.
Manus
in
sinu
tuo
,
manus
in
sinu
dei
.
He
is
not
ashamed
to
ask
it
,
fili
praebe
cor
.
4.
Take
heed
to
thy
foot
when
thou
entrest
into
the
house
of
God
,
for
the
place
where
thou
art
entring
is
holy
ground
,
put
off
thy
shooes
,
that
is
,
all
earthly
and
carnal
affections
,
and
say
with
Iacob
,
Gen.
28.
quam
terribilis
est
hiclocus
!
this
is
no
other
but
the
house
of
God
,
porta
coeli
.
5.
When
thou
art
entred
into
Gods
house
,
remember
thou
art
come
before
the
face
of
God
and
his
holy
Angels
,
into
the
place
where
God's
honour
specially
dwelleth
.
1.
It
is
enough
thy
heart
be
reverent
,
let
thy
outward
man
expresse
it
also
,
do
not
think
that
because
the
Papists
do
superstitiously
adore
the
Crucifix
,
and
the
Altar
,
and
idols
therein
,
therefore
it
is
superstition
to
do
worship
to
God
;
every
man
that
comes
into
anothers
house
,
doth
in
good
manners
salute
the
Master
of
the
house
where
he
enters
the
same
;
may
not
a
visible
worship
be
due
to
the
invisible
God!
O
come
,
let
us
worship
,
and
fall
down
,
and
kneel
before
the
Lord
our
Maker
.
It
is
a
godly
custome
if
done
in
zeal
of
Gods
glory
,
with
devotion
,
and
not
in
a
customary
formality
,
to
sanctifie
our
entrance
into
Gods
house
with
Prayers
,
to
fall
low
upon
our
knees
before
God
,
to
invocate
him
for
his
blessing
upon
our selves
,
upon
our
Minister
,
upon
the
whole
Congregation
.
2.
Learn
of
the
Apostle
,
let
all
things
be
done
decently
and
in
good
order
;
compose
thy
outward
man
to
all
due
reverence
,
and
conformity
with
the
holy
Congregation
,
and
thine
inward
man
to
all
zealous
devotion
;
remember
the
meetings
of
the
Saints
in
the
primitive
times
of
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Do
not
give
God
thy
knee
,
and
thy
tongue
,
thine
eye
,
thine
eare
and
thy
hand
,
thy
whole
outward
addresse
,
and
keep
thy
heart
from
him
,
and
let
thy
thoughts
go
and
wander
from
the
service
thou
art
about
.
Confesse
your
sins
together
,
pray
together
,
give
thanks
together
;
confesse
your
faith
the
common
faith
together
,
hear
the
Word
together
both
read
distinctly
and
preached
profitably
.
Remember
that
God
speaketh
in
the
Ministry
of
his
Word
,
and
say
with
David
,
I
will
heare
what
the
Lord
God
will
say
.
Gather
Manna
whilst
you
may
for
you
and
your
houses
.
Take
heed
that
Satan
coole
not
your
zeale
of
Gods
glory
,
by
suggesting
irreverent
opinions
of
the
Prayers
,
and
forme
of
service
of
the
Minister
,
of
the
Ceremonies
of
the
Church
,
or
uncharitable
opinions
of
the
Congregation
.
For
all
these
be
whips
of
Satans
twisting
to
whip
thee
out
of
Gods
Temple
,
and
to
make
the
ordinances
of
God
ineffectual
.
Bring
with
thee
an
humble
and
contrite
heart
,
and
say
within
thy self
,
as
St.
Paul
did
,
I
am
the
worst
of
sinners
,
I
am
the
worst
Person
in
all
this
Congregation
,
for
I
know
mine
own
wickednesse
,
and
my
sinne
is
ever
against
me
.
Bring
faith
with
thee
that
will
shew
thee
the
glorious
and
gracious
face
of
God
;
by
that
eye
thou
shalt
see
the
sonne
of
God
making
intercession
for
thee
,
and
thou
shalt
feele
the
spirit
of
God
helping
their
infirmities
:
mingle
faith
with
thy
hearing
,
and
the
word
shall
profit
thee
.
Hide
the
word
in
thy
heart
,
be
not
like
a
leaking
vessel
,
to
let
it
out
as
fast
as
it
is
poured
in
.
Take
heed
of
the
cares
of
this
life
and
voluptuous
living
,
least
they
choak
the
good
seed
of
the
Word
,
when
it
cometh
up
.
In
thy
whole
carriage
at
Church
,
consider
that
the
service
is
publick
;
hoc
age
,
do
all
thou
dost
at
Church
according
to
the
occasion
,
separate
not
thy self
from
the
body
of
which
thou
art
apart
,
by
reading
praying
,
or
any
other
meditation
,
which
may
divide
thee
from
the
Congregation
.
Tarry
it
out
to
the
end
,
and
depart
not
without
Gods
blessing
pronounced
by
his
Minister
,
to
whom
he
hath
given
power
from
above
to
blesse
in
his
name
.
2.
God
is
in
his
holy
Temple
,
Let
all
the
earth
be
silent
before
him
.
This
serveth
for
the
direction
of
our
whole
life
;
for
-
1.
This
dwelling
of
God
declareth
his
Omnipotency
.
The
Lord
is
in
heaven
,
he
doth
whatsoever
he
will
.
The
earth
is
but
as
the
drop
of
a
bucket
,
compared
to
the
unbounded
,
unsounded
ocean
of
his
fulnes
of
power
and
strength
.
-
2.
This
dwelling
declareth
the
graciousnesse
of
God
;
for
every
good
and
perfect
gift
cometh
from
above
;
and
unlesse
the
heavens
heare
the
earth
,
the
earth
perisheth
utterly
.
-
3.
This
dwelling
declareth
the
Omniscience
of
God
;
there
God
standeth
in
the
Congregation
of
God
as
upon
a
watch-tower
,
and
from
the
heaven
the
Lord
beholdeth
the
earth
:
the
eye
of
the
Lord
is
over
all
the
world
.
-
4.
This
declareth
the
eternity
of
God
;
so
he
saith
,
The
high
and
lofty
that
inhabiteth
eternity
,
which
makes
his
purpose
established
with
stedfast
decree
,
Isa.
57.15
without
variablenes
or
shadow
of
change
,
a
God
that
repenteth
not
,
his
gifts
and
calling
are
without
repentance
.
-
5.
This
declareth
the
wisedome
of
God
;
for
the
Master
of
that
house
is
the
wisest
;
as
the
Prophet
saith
of
him
,
He
that
ruleth
that
house
well
where
the
Angels
dwell
that
excel
in
strength
,
Isa.
31.2
.
The
Lord
of
Hoasts
is
his
name
,
and
they
are
his
ministring
spirits
;
how
can
it
be
but
his
wisedome
is
incomprehensible
,
and
his
ways
past
finding
out
?
-
6.
This
declareth
his
justice
;
for
there
is
the
throne
of
judgement
;
heaven
is
his
Throne
,
and
all
the
holy
ones
give
him
that
glory
,
Even
so
Lord
God
Almighty
,
Rev.
16.7
.
true
and
righteous
are
thy
judgements
.
To
conclude
.
1.
Tremble
O
earth
at
the
presence
of
God
who
hath
such
power
,
tempt
not
,
provoke
not
this
power
against
thee
,
he
can
rain
snares
;
but
if
he
be
thy
father
,
fear
not
;
there
are
more
with
thee
then
against
thee
.
2.
Love
the
Lord
,
who
is
so
rich
in
goodnesse
and
mercy
,
who
dwelleth
in
the
storehouse
of
blessings
,
and
who
giveth
liberally
with
an
open
hand
,
and
filleth
,
&c.
3.
Be
jealous
of
thy
words
,
works
and
thoughts
before
the
eye
of
jealousie
,
which
seeth
all
things
.
4.
Be
strong
,
and
God
shall
establish
thy
heart
;
for
he
is
unchangable
,
whom
he
once
loveth
,
he
loveth
to
the
end
,
that
is
finis
sine
fine
.
5.
Let
his
wisedome
guide
thee
,
and
seek
that
wisedom
which
is
from
above
,
ask
it
of
him
;
for
he
giveth
it
liberally
,
and
never
upbraideth
thee
.
He
upbraideth
many
with
his
gifts
,
never
did
he
any
with
the
gift
of
his
wisedome
,
for
that
cannot
be
abused
,
his
grace
may
.
6.
Remember
that
for
all
that
thou
hast
done
in
this
life
,
God
shall
bring
thee
to
judgment
,
every
man
shall
give
an
account
unto
God
of
himself
;
Felix
trembled
to
hear
this
.
Let
all
the
earth
keep
silence
before
this
God
.
A
COMMENTARY
,
OR
EXPOSITION
UPON
HABAKKUK
.
HABAK.
3.1
.
A
Prayer
of
Habakkuk
the
Prophet
upon
Sigionoth
.
THese
wordes
are
the
title
of
this
Chapter
,
shewing
the
contents
thereof
.
It
is
called
a
prayer
,
and
it
is
a
Psalme
or
Hymne
,
such
as
Davids
Psalms
;
the
Heathen
Poets
call
them
Odes
,
or
Songs
.
It
is
called
the
prayer
or
song
of
Habakkuk
,
both
as
composed
by
him
,
used
by
himself
;
and
addressed
to
the
use
of
the
people
of
God
in
their
captivity
in
Babylon
.
It
is
a
song
upon
Sigionoth
.
The
Hebrews
affirm
this
song
to
be
one
of
the
hardest
places
to
interpret
in
all
the
old
Testament
,
because
it
is
full
of
dark
Parables
,
such
as
could
not
be
well
understood
till
he
came
,
Who
hath
the
key
of
David
,
who
openeth
and
no
man
shutteth
.
Our
former
Translation
readeth
a
Prayer
of
Habakkuk
the
Prophet
for
the
ignorances
,
and
it
is
expounded
diversly
.
Some
understanding
it
a
prayer
to
God
for
the
pardon
of
all
those
sins
which
the
people
of
God
have
committed
ignorantly
.
Others
conceive
thus
,
that
seeing
the
Prophet
in
the
behalf
of
the
Church
in
the
first
Chapter
had
taxed
God
,
of
too
much
remisness
toward
his
people
,
in
bearing
with
their
sins
,
and
forbearing
to
punish
them
:
and
then
again
,
fore-seeing
how
God
in
time
would
awake
and
punish
them
by
the
furious
Chaldaeans
,
hee
doth
as
much
tax
the
severity
of
God
towards
his
Church
.
Now
,
that
God
in
the
second
Chapter
hath
declared
his
justice
in
punishing
his
people
,
and
reveiled
the
decree
of
his
vengeance
against
his
and
their
enemies
;
now
the
Prophet
maketh
this
recantation
and
prayer
for
the
ignorances
,
because
they
not
knowing
the
secret
purposes
of
God
,
have
been
so
forward
to
judg
his
ways
.
But
we
must
admit
this
confirmation
,
and
the
learned
translators
of
the
Kings
Bible
,
finding
this
to
have
been
an
errour
in
the
former
translations
,
have
followed
the
Originall
more
faithfully
,
and
call
it
,
The
Prayer
of
Habakkuk
the
Prophet
upon
Sigionoth
.
Some
say
,
this
Sigionoth
was
some
speciall
instrument
of
Musick
,
upon
which
this
song
was
sung
in
the
Church
of
God
,
and
the
last
verse
of
this
Chapter
saith
.
To
the
chief
singer
on
my
stringed
instruments
.
For
as
Titleman
saith
in
this
Psal.
the
Prophet
,
Canendo
orat
,
orando
canit
.
By
singing
prayed
,
and
by
praying
sung
.
So
the
70
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
Tremelius
and
Junius
read
,
Oratio
Habak.
Prophetae
secundum
odas
mixtas
.
That
is
not
accommodated
to
any
set
kind
of
verse
,
but
mixt
of
sundry
kinds
.
And
so
they
do
not
understand
the
word
Sigionoth
to
be
the
the
name
of
the
instrument
,
upon
which
it
was
sung
:
but
the
name
of
the
verse
into
which
their
prayer
is
digested
.
As
the
Greeks
and
Latines
had
their
severall
kinds
of
verses
.
Heroick
,
Iambick
,
Asclepediake
,
Phaluciake
,
and
such
like
.
I
cannot
better
expresse
this
to
the
understanding
of
the
weakest
judgment
,
then
by
referring
you
to
the
varieties
of
verse
in
our
English
Psalmes
,
that
we
sing
in
the
Church
,
for
if
they
were
all
composed
in
one
kind
of
verse
,
they
might
all
be
sung
to
one
tune
.
Some
have
their
set
tunes
and
admit
no
other
,
because
they
are
of
a
severall
kind
of
verse
.
So
I
take
it
that
this
Sigionoth
was
the
name
of
that
kind
of
verse
,
in
which
this
Psalme
was
written
.
Thus
much
of
the
words
of
the
title
.
The
things
which
we
may
make
profit
of
in
this
title
are
these
.
-
1
That
the
Prophet
composeth
a
prayer
for
his
own
use
,
and
for
the
use
of
the
people
in
captivity
.
-
2
That
he
putteth
this
prayer
into
a
song
or
psalme
.
Concerning
the
first
.
The
contemplation
of
the
Justice
of
God
in
punishing
the
sins
of
his
Church
;
Doct.
of
the
vengeance
of
God
revenging
the
quarrels
of
his
Church
,
and
of
the
mercy
of
God
in
healing
the
wounds
of
his
Church
,
and
restoring
it
again
to
health
;
doth
give
the
Faithfull
occasion
to
resort
to
God
by
prayer
.
The
reason
is
,
because
these
things
well
considered
that
God
is
just
and
mercifull
,
do
breed
in
us
Fear
and
Faith
,
which
being
well
mingled
in
us
,
cannot
chuse
but
break
forth
into
prayer
.
Fear
discerning
the
danger
of
his
power
wisely
,
and
Faith
laying
hold
on
the
hand
of
his
mercy
strongly
.
For
howsoever
Fear
be
an
effect
of
weaknesse
,
yet
doth
it
serve
to
good
use
in
the
fitting
of
us
to
prayer
;
because
,
1
Fear
breedeth
humility
,
which
is
necessary
in
prayer
,
as
St.
James
adresseth
.
Cast
down
your selves
before
the
Lord
:
and
St.
Peter
,
Jam.
4.10
.
1
Pet.
5.6
.
Humble
your selves
under
the
mighty
hand
of
God
.
And
howsoever
the
proud
despise
humility
,
as
too
base
a
vertue
for
heroick
and
generous
spirits
,
St.
Peter
commendeth
it
for
a
speciall
ornament
.
Deck
your selves
inwardly
in
lowlinesse
of
mind
.
1
Pet.
5.5
.
That
feare
which
is
in
the
reprobate
,
doth
drive
them
quite
away
from
God
,
but
the
fear
of
the
elect
brings
them
to
his
hand
,
and
casteth
them
at
his
feet
,
the
Publican
full
of
fear
,
yet
it
had
not
power
to
keep
him
from
the
Temple
,
nor
from
prayer
,
rather
because
he
feared
,
he
came
to
Church
to
pray
.
2
Fear
breedeth
in
us
a
desire
to
approve
our selves
to
God
,
and
keepeth
us
in
awe
,
setting
both
our
sins
always
in
our
own
sight
,
and
our selves
in
the
sight
of
God
,
which
sheweth
,
what
need
we
have
to
fly
to
him
.
3
Fear
doth
serve
for
a
spur
,
to
put
us
on
,
and
to
mend
our
pace
,
that
we
may
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
run
the
way
of
Gods
Commandements
;
For
men
run
for
fear
.
With
this
fear
is
joyned
faith
,
which
layeth
hold
on
the
comfortable
promises
of
God
,
and
so
filleth
us
with
the
love
of
him
,
that
we
resolve
under
the
shadow
of
his
wings
,
we
shall
be
safe
.
This
also
doth
break
forth
into
prayer
,
as
the
Prophet
saith
,
I
believed
,
therefore
did
I
speake
.
Fear
directed
by
Faith
,
will
soon
finde
the
face
of
God
.
For
fear
humbleth
us
,
faith
directeth
this
humiliation
to
the
mighty
hand
of
God
.
Fear
makes
us
ful
of
desire
,
faith
directeth
our
desire
to
God
.
Fear
makes
us
runne
,
faith
sheweth
us
the
face
of
God
,
and
biddeth
us
runne
thither
;
and
thus
the
contemplation
of
Gods
justice
and
mercy
doth
fill
the
heart
with
zeale
,
and
the
spirit
of
supplications
,
as
in
this
present
example
.
The
Church
seeth
God
remisse
in
forbearing
them
,
it
feeleth
God
sharp
in
punishing
them
,
it
discerneth
him
just
in
avenging
them
,
and
it
is
promised
mercy
and
favour
in
delivering
them
,
therefore
the
Prophet
teacheth
them
to
pray
.
We
are
taught
to
think
on
these
things
,
1
Vse
.
which
may
move
us
to
seek
the
face
of
our
God
,
and
that
is
a
work
for
the
soul
,
when
it
keepeth
a
Sabbath
of
rest
unto
the
service
of
God
,
as
appeareth
in
the
Psalme
,
Psal.
92.
for
the
day
wherein
the
Church
doth
consider
the
justice
and
mercie
of
God
.
Our
idle
and
wandring
thoughts
runne
all
the
world
over
in
vain
imaginations
,
we
could
not
bestow
them
better
then
in
sweet
contemplation
of
the
works
of
God
here
in
the
government
of
the
World
.
We
are
taught
also
when
we
behold
these
things
to
pray
to
God
,
for
prayer
being
a
conference
with
God
,
we
cannot
offend
him
in
any
thing
that
we
shall
say
out
of
fear
and
faith
.
This
duty
is
by
God
commanded
,
he
hath
directed
it
,
he
hath
promised
his
Spirit
to
helpe
us
in
it
,
hee
hath
made
many
promises
to
them
that
use
it
aright
,
and
it
is
here
prescribed
as
a
sovereign
remedy
against
affliction
to
use
it
,
for
it
is
fitted
for
the
use
of
the
Church
in
captivity
in
Babylon
.
This
prayer
being
made
for
the
use
of
the
Church
,
2
Doct.
as
we
have
said
,
we
are
taught
.
That
the
afflictions
of
this
life
cannot
separate
the
society
of
the
faithful
,
but
that
even
in
exile
,
they
will
assemble
together
,
to
do
service
to
their
God
,
and
therein
also
to
comfort
one
another
.
-
1
The
reason
is
in
respect
of
themselves
,
the
faithfull
are
one
body
,
and
the
ligaments
and
bonds
of
their
communion
are
love
and
peace
,
therefore
much
water
cannot
put
out
this
fire
of
charity
,
neither
can
the
flouds
drown
it
;
so
afflictions
are
in
Scripture
resembled
in
flouds
and
waters
.
-
2
In
regard
of
the
service
,
they
know
it
to
be
a
debt
from
them
,
an
honour
to
God
,
and
though
each
of
them
in
severall
may
do
it
,
yet
when
a
Congregation
meeteth
together
,
their
conjoyned
zeal
is
like
a
bonefire
,
for
every
ones
zeal
enflameth
another
.
What
needed
the
faithful
else
to
seek
out
corners
and
private
places
to
assemble
in
,
in
the
times
of
persecution
for
their
devotion
,
if
single
and
severall
persons
,
had
been
either
so
fervent
in
it self
,
or
so
acceptable
with
God
:
so
that
before
persecution
ceased
,
they
began
to
build
Oratories
for
their
meetings
.
Therefore
,
Vse
.
though
some
do
separate
from
our
society
,
others
tarry
with
us
to
disturbe
our
peace
,
some
cry
out
against
the
use
of
our
Churches
,
let
us
thank
God
,
that
we
have
liberty
of
Religion
,
and
places
to
meet
in
,
to
serve
our
God
:
and
let
us
not
neglect
the
society
of
the
Church
.
Ecce
quàm
bonum
,
&
quàm
jucundum
:
Behold
,
how
good
,
and
pleasant
a
thing
it
is
to
see
one
holy
congregation
set
upon
God
by
prayer
.
This
prayer
made
for
the
use
of
the
Church
,
doth
teach
,
3
Doct.
that
set
prayers
are
both
lawfull
and
necessary
to
be
used
by
the
faithfull
;
both
in
their
private
and
publique
meetings
.
And
this
is
proved
by
these
examples
in
holy
Scripture
.
God
himselfe
prescribed
to
the
Priests
a
set
form
of
blessing
the
people
,
which
they
constantly
used
,
for
God
said
to
them
.
Thus
shall
ye
blesse
the
children
of
Israel
,
numb
.
6.23
.
&c.
and
say
unto
them
.
The
Lord
blesse
thee
and
keep
thee
.
The
Lord
make
his
face
shine
upon
thee
,
and
be
mercifull
unto
thee
.
The
Lord
lift
up
his
Countenance
upon
thee
,
and
give
thee
peace
.
The
92.
Psal.
is
called
a
Psalm
for
the
Sabbath
.
The
102.
Psal.
is
a
prayer
for
the
afflicted
when
he
is
overwhelmed
,
and
poureth
out
his
complaint
before
the
Lord
.
Hezekiah
the
King
and
the
Princes
commanded
the
Levites
to
praise
the
Lord
with
the
words
of
David
,
2
Chron.
29
.
3●
.
and
of
Asaph
the
Seer
;
which
is
the
136.
Psal.
This
was
also
used
by
Jehoshapht
.
2
Chron.
20.21
.
And
in
the
Gospel
the
Disciples
came
to
Christ
and
told
him
that
John
had
taught
his
Disciples
to
pray
,
and
desired
him
to
teach
them
,
and
he
taught
them
the
Lords
Prayer
,
which
doth
imply
,
in
the
judgment
of
the
best
learned
,
that
John
had
taught
his
Disciples
a
set
form
.
The
reasons
are
first
for
hlep
of
the
infirmities
of
such
as
have
good
affections
in
them
but
cannot
so
well
express
them
that
they
may
be
directed
,
lest
they
should
utter
any
thing
rashly
of
themselves
.
For
thus
the
spirit
helpeth
their
infirmities
by
those
who
can
direct
them
,
and
in
themselves
using
these
set
formes
.
This
much
advanceth
the
service
of
God
,
when
men
before
hand
have
their
petitions
drawn
,
and
shall
need
nothing
but
zeal
and
faith
in
the
delivering
thereof
to
God
.
Herein
we
are
like
to
poore
petitioners
that
come
to
the
King
,
who
not
trusting
themselves
with
their
own
suites
,
do
get
some
wiser
than
themselves
to
set
down
their
mindes
,
and
then
they
have
nothing
to
do
but
to
importune
the
Soverreign
Majesty
of
the
King
to
hear
them
,
and
to
grant
their
requests
.
This
serveth
for
the
maintenance
of
Unanimity
,
the
Congregation
knowing
before
they
meet
,
what
they
shall
aske
at
the
hands
of
God
;
it
resteth
that
they
bring
affections
fit
to
joyn
one
with
another
in
supplications
.
This
maintaineth
outward
Uniformity
,
when
the
whole
Congregation
joyn
together
in
an
outward
worship
,
and
service
of
God
.
This
admonisheth
us
.
-
1
To
take
it
for
a
great
blessing
of
God
that
he
hath
provided
these
helps
for
our
weaknesse
.
Vse
.
-
2
It
sheweth
us
that
God
for
our
good
doth
so
labour
to
fit
us
to
his
service
,
as
that
he
is
pleased
that
one
of
us
be
helpfull
to
another
therein
.
-
3
It
reproveth
those
who
out
of
a
presumption
and
overweening
of
the
graces
of
God
in
themselves
,
do
not
onely
despise
those
helps
themselves
,
but
disgrace
them
in
others
:
in
which
number
we
may
reckon
all
the
depravers
of
our
Church
prayers
.
-
4
Here
the
prayer
of
the
Prophet
is
used
.
This
teacheth
that
the
fittest
persons
to
be
used
for
direction
of
devotion
are
the
Prophets
,
and
Apostles
,
4
Doct.
and
Ministers
of
the
word
.
The
reason
is
,
because
they
are
the
most
fit
to
speak
to
God
for
us
,
and
to
teach
us
how
to
speak
to
him
,
who
are
set
apart
to
speak
to
us
for
God
and
to
instruct
us
from
him
.
These
are
the
Phisitians
of
our
souls
,
and
should
best
know
our
diseases
and
defects
;
and
therefore
best
able
to
direct
us
to
the
remedy
,
for
as
in
the
state
of
bodily
health
many
superficially
in-sighted
in
some
empericall
Physick
,
do
hurt
themselves
,
by
being
their
own
Physitians
.
So
in
the
state
of
the
spirituall
man
,
many
do
overthrow
their
spirituall
health
,
by
presuming
to
be
their
own
Divines
,
and
trusting
too
much
to
their
own
skill
.
Therefore
it
is
wisedome
for
the
flock
to
be
directed
,
Vse
.
especially
in
the
service
of
God
by
their
Pastours
,
and
to
hear
his
voyce
,
let
Habbakuk
teach
Israel
how
to
pray
.
And
for
us
howsoever
the
spirit
of
contradiction
,
which
likes
nothing
long
,
have
laboured
long
to
disgrace
our
publique
Service
,
yet
because
many
faithfull
and
godly
Pastours
of
the
Church
have
zealously
joyned
their
united
forces
of
piety
and
charity
to
compose
this
book
,
and
the
approbation
and
authority
both
of
Church
and
Common-wealth
hath
commanded
it
to
the
use
of
our
Congregations
,
and
the
malignity
of
all
the
times
since
hath
not
been
able
to
remove
it
,
let
us
embrace
it
,
and
use
it
as
Gods
ordinance
,
sealed
with
the
seal
,
the
double
seal
both
of
prescription
of
time
,
and
good
successe
in
the
use
of
this
Church
of
England
.
2
He
putteth
this
prayer
into
verse
,
and
maketh
a
song
of
it
,
and
fitteth
it
to
be
sung
by
the
Church
with
an
instrument
of
Musick
,
for
so
the
last
verse
of
the
Chapter
directeth
it
to
the
chief
Singer
on
my
stringed
instruments
.
This
manner
of
praising
God
is
ancient
,
and
of
much
use
in
the
Church
.
Mr.
Beza
hath
taken
the
paines
to
collect
fourteen
songs
,
eleven
out
of
the
old
Testament
,
and
three
out
of
the
new
,
which
he
hath
interpreted
by
way
of
Paraphrase
,
and
hath
annexed
them
to
his
Paraphrase
of
the
book
of
Davids
Psalmes
,
and
they
are
translated
into
English
.
I
shall
not
lose
my
labour
nor
you
your
time
,
to
shew
you
where
you
may
finde
them
.
Exod.
1.15
.
The
song
that
Moses
taught
Israel
to
sing
to
the
praise
of
God
for
their
deliverance
from
Pharoah
and
his
armies
,
which
is
of
such
excellency
,
being
a
type
of
the
deliverance
of
the
Church
,
from
the
adversary
power
of
the
world
,
and
the
tyranny
of
the
beast
;
that
there
is
mention
of
it
in
the
Revelation
.
Rev.
15
3.
And
they
sung
the
song
of
Moses
the
servant
of
God
.
Deut.
2.32
.
When
Moses
drew
neer
his
end
he
maketh
a
Propheticall
song
for
the
use
of
the
people
,
both
to
commemorate
Gods
mercies
to
them
,
to
lay
open
the
judgements
of
God
against
them
,
to
chide
their
rebellions
,
and
to
comfort
them
with
types
of
grace
in
the
revelation
of
the
Messiah
.
And
promising
them
the
gift
of
the
spirit
of
repentance
to
returne
them
into
the
favour
of
their
God
.
-
3
The
triumphant
song
of
Deborah
and
Barak
,
Judg.
5.
after
the
victory
of
Jabin
,
King
of
the
Cananites
.
-
4
1
Sam.
2.1
.
the
song
of
Hannah
,
the
Mother
of
Samuel
,
in
thanksgiving
,
for
the
blessing
of
her
fruitfulnesse
,
conteining
in
it
both
thanksgiving
,
doctrine
,
and
prophecy
.
-
5
2
Sam.
1.19
.
the
elegie
of
David
,
bewailing
the
death
of
Saul
and
Jonathan
.
-
6
2
Sam.
7.18
.
A
song
of
David
in
thanksgiving
to
God
,
after
Nathan
the
Prophet
had
from
God
told
him
,
that
the
Messiah
should
be
the
Sonne
of
David
.
-
7
Isaiah
5.
Conteining
the
rebuke
of
the
people
,
which
is
a
Satyricall
Psalme
.
-
8
Isaiah
26.1
.
the
song
of
the
Church
conteining
consolation
and
prophecy
.
-
9
The
song
of
Hezekiah
,
when
God
comforted
his
sickness
with
promise
of
recovery
.
Isaiah
38.
-
10
The
song
of
Jonah
in
the
belly
of
the
Whale
.
-
11
Is
this
song
of
Habbakkuk
In
the
New
testament
we
haue
three
.
-
The
song
of
the
blessed
Virgine
:
Magnificat
.
-
The
song
of
Zechariah
:
called
Benedictus
.
-
The
song
of
Simeon
:
Nunc
dimittis
.
Besides
frequent
mentions
of
singing
to
instruments
upon
several
occasions
,
where
the
songs
themselves
are
not
recorded
.
From
whence
I
gather
these
two
observations
.
-
1
That
Poetry
is
ancient
,
and
hath
been
of
use
in
the
Church
of
God
,
and
in
Gods
service
and
worship
,
for
these
were
the
Anthems
of
the
Church
in
former
times
.
-
2
That
Church-musique
hath
had
the
same
honour
,
both
of
reverend
antiquity
and
holy
use
.
The
first
point
concerning
the
ancient
,
laudable
,
and
holy
use
of
Meeters
,
which
we
call
Poetry
,
so
continued
through
the
whole
course
of
the
Bible
,
as
you
have
heard
,
doth
shew
that
God
requireth
of
us
in
his
worship
,
not
only
plain
faithfulnesse
,
soundly
and
sincerely
to
expresse
our selves
in
his
service
:
but
he
requireth
also
that
we
shew
all
our
learning
,
wit
,
and
art
in
our
compositions
,
according
to
the
strict
lawes
of
a
Verse
:
those
were
the
Ballads
of
former
times
.
And
though
vaine
,
obscene
,
wanton
,
lying
rithmes
,
now
printed
,
do
carry
the
name
of
Ballads
wholly
,
yet
holy
songs
have
been
so
called
,
if
you
look
in
your
old
Church
Bibles
,
that
were
first
printed
in
English
,
you
shall
finde
the
Song
of
Solomon
or
the
Canticles
called
Solomons
Ballad
,
or
the
Ballad
of
Ballads
.
The
reasons
why
God
desired
and
delighted
in
this
form
of
worship
.
-
1
Because
this
gift
of
holy
Poetry
is
of
and
from
himself
,
he
is
the
Authour
of
it
,
and
the
sweet
Singer
of
Israel
learned
it
of
him
,
to
honour
him
in
Hymnes
,
therefore
the
Apostle
calleth
them
spirituall
songs
,
that
is
inspired
by
the
Holy
Ghost
;
&
it
is
just
that
those
spirituall
graces
,
which
derive
their
being
from
him
,
should
be
consecrated
in
their
use
to
him
.
And
this
is
cleer
,
that
there
is
no
poetry
so
ancient
as
the
holy
Hymns
of
the
Church
.
-
2
St
Augustine
,
in
his
preface
to
the
Psalmes
,
saith
.
Spiritus
sanctus
videns
obluctantem
ad
virtutis
viam
humani
generis
animam
,
&
ad
delectationes
hujus
vitae
inclinari
delectabilibus
modulii
Cantilenae
vim
suae
doctrinae
permiscuit
,
ut
dum
svavitate
Carmine
mulcetur
auditus
divini
sermonis
pariter
utilitas
inseratur
.
He
saith
,
he
hath
observed
that
both
yong
children
,
and
those
of
more
yeares
,
who
have
at
Church
given
no
heed
to
the
reading
of
the
Prophets
and
Apostles
,
have
been
so
taken
with
the
delight
of
the
Psalmes
,
that
they
have
learned
to
sing
them
at
home
,
and
upon
the
way
,
which
also
brought
forth
good
effects
in
them
,
by
the
power
of
that
good
Spirit
which
endited
them
;
quia
miscuit
utile
dulci.
St
Augnstiue
resembleth
the
wisedome
of
God
herein
to
the
art
of
the
Physitian
,
who
gives
his
patient
things
wholesome
,
but
not
very
tastfull
in
some
sweet
sirrups
,
or
liquours
,
which
may
convey
it
without
distast
into
the
body
.
3
This
expressure
of
the
zeal
of
Gods
glory
in
verse
,
being
the
labour
of
the
brain
,
the
marrow
of
wit
,
the
earnest
wrestling
of
the
soul
striving
to
glorifie
God
,
as
David
saith
,
With
the
best
member
,
that
we
have
,
doth
best
present
the
inward
man
,
the
hid
man
of
the
heart
,
as
St.
Peter
calleth
it
,
to
Almighty
God
.
The
Apostle
biddeth
us
to
affect
the
best
gifts
.
They
that
do
only
read
a
Psalme
,
or
a
Prayer
in
a
book
,
have
done
little
,
but
they
that
love
the
dead
letter
,
an
enlightened
understanding
,
and
sanctified
affections
,
they
pray
and
praise
God
.
They
that
wisely
compose
their
own
meditations
,
and
exexpresse
their
own
hearts
in
their
own
words
,
holy
hearts
in
holy
words
,
do
mount
a
degree
higher
.
But
they
that
honour
God
with
art
and
nature
,
observing
the
lawes
of
time
,
number
,
and
measure
;
as
Bernard
saith
,
they
have
Eruditam
mentem
,
a
learned
mind
,
and
they
are
come
,
ad
provectam
aetatem
,
to
a
ripe
age
.
Solomon
excelled
in
this
kinde
,
whose
Nuptiall
Hymne
is
called
worthily
Canticum
Canticorum
.
It
is
a
good
observation
of
St.
Bernard
,
that
the
Proverbs
of
Solomon
,
which
is
Disciplina
morum
,
the
discipline
of
manners
,
and
Ecclesiastes
which
is
Disciplina
amorum
,
the
discipline
of
loves
,
the
one
correcting
our
vain
love
of
our selves
,
the
other
of
the
world
,
must
go
first
,
and
then
our
understanding
and
affections
will
be
fitted
to
make
such
Verses
.
4
This
kind
of
honouring
God
in
Ditties
and
Hymnes
,
doth
please
God
in
the
Church
,
because
even
such
of
the
learned
Heathen
,
who
had
no
other
light
but
the
light
of
nature
,
have
yet
in
this
kind
honoured
the
unknown
God
.
Therefore
Lactantius
writing
to
the
Heathen
to
bring
them
to
the
knowledge
of
the
true
God
,
proveth
the
Divinity
by
the
very
testimonies
of
their
Poets
,
who
in
Poeticall
raptures
have
given
testimony
to
this
truth
.
1
He
nameth
the
most
ancient
of
Poets
that
we
do
read
amongst
the
heathen
;
De
falsa
relig.
1.1
.
Jude
23.
Orpheus
,
who
lived
about
the
time
when
Thola
judged
Israel
.
He
did
celebrate
the
honour
of
one
God
,
whom
he
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Quod
ante
ipsum
nihil
sit
genitum
,
sed
ab
ipso
sint
cuncta
generata
.
He
spake
also
of
the
immortality
of
the
sonnes
of
this
god
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
As
Lactantius
saith
,
he
could
not
rest
in
Jupiter
,
seeing
he
heard
Saturn
was
his
father
,
nor
in
Saturn
,
who
was
said
to
be
the
sonne
of
the
heaven
,
nor
in
the
heaven
,
which
was
but
a
part
of
the
world
,
&
eguit
authore
:
and
wanted
an
authour
.
Haec
illum
ratio
perduxit
ad
primo
genitum
illum
deum
,
cui
assignat
&
tribuit
principatum
:
this
brought
him
to
the
first
begotten
god
,
to
whom
he
assigned
primacy
,
he
passeth
over
Homer
and
Hesiod
,
as
finding
nothing
in
them
:
but
Virgil
,
who
lived
about
the
time
of
Christ
,
and
excelled
in
Poeticall
invention
,
hath
much
honoured
God
in
his
Verses
,
according
to
the
Light
that
shined
on
him
.
I
need
not
follow
Lactantius
any
further
,
having
in
him
overtaken
the
point
which
I
have
delivered
,
that
seeing
God
hath
had
honour
from
Poetry
amongst
the
heathen
,
much
more
in
his
Church
let
him
be
so
honoured
.
St.
Paul
hath
transplanted
some
of
those
flowers
of
Poetry
,
1
Cor.
15.33
.
which
grew
in
the
gardens
of
the
heathen
into
his
own
holy
Epistles
.
From
Menander
the
poet
he
took
that
excellent
saying
,
that
evill
words
doe
corrupt
good
manners
,
Acts
17.28
and
he
took
it
out
of
a
wanton
Comoedy
called
Thais
.
From
Epimenides
they
took
that
imputation
on
them
of
Candie
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Now
since
God
had
honour
from
heathen
Poets
,
much
more
is
he
honoured
within
the
Church
,
by
those
ravished
spirits
,
within
a
lofty
strain
,
sound
out
his
prayses
,
or
their
own
sorrowes
,
and
wants
.
5
This
kind
of
writing
as
it
is
most
delectable
,
so
it
is
most
hard
and
difficult
of
all
others
,
the
strict
laws
of
Verse
;
exacting
choice
of
words
to
take
their
places
in
there
measure
,
and
the
inspired
wit
affecting
such
sublimity
and
svavity
of
matter
and
order
,
as
is
often
involved
in
tropes
and
figurative
,
and
parabolicall
Phrases
;
so
that
all
readers
of
holy
Scripture
,
finde
the
poeticall
parts
of
the
Bible
exceeding
difficult
,
more
then
the
historicall
and
morall
.
Now
,
where
most
cost
is
bestowed
of
search
,
to
finde
out
the
meaning
of
the
holy
ghost
,
and
most
delight
is
reaped
,
it
being
found
,
that
doth
tarry
by
us
better
,
and
we
hold
it
with
strongest
retention
.
This
pleaseth
God
well
,
that
we
hide
his
word
in
our
hearts
,
that
we
do
not
runne
it
out
in
a
leake
.
This
doctrine
of
the
holy
use
of
Poetry
in
the
worship
and
service
of
God
serveth
,
Vse
.
1
To
stir
us
up
to
affect
the
best
gifts
of
all
in
Gods
worship
:
if
there
be
any
way
more
excellent
then
others
,
to
use
that
in
our
prayers
,
and
thanksgivings
,
and
prayses
of
our
God
.
I
remember
what
David
said
to
Araunah
,
the
Jebusite
,
when
he
offered
to
give
him
his
threshing
floore
to
erect
an
altar
upon
it
for
God
.
I
will
not
offer
a
burnt
Offering
to
the
Lord
my
God
,
2
Sam.
24.24
.
of
that
which
cost
me
nothing
.
Let
it
cost
us
the
highest
straine
of
our
invention
,
the
lowdest
extension
of
the
voice
,
the
earnestest
intention
of
the
heart
,
we
have
nothing
good
enough
for
him
,
all
we
have
is
of
him
,
let
it
be
all
for
him
,
and
for
the
advancement
of
his
glory
.
2
Seeing
this
kind
of
exercise
of
Hymns
and
Psalmes
hath
been
by
Gods
holy
Servants
consecrated
to
the
worship
of
God
,
let
us
bestow
our
wit
and
inventions
that
way
,
not
in
devising
Satyres
to
gird
and
lash
our
Brethren
;
not
in
amorous
and
wanton
evaporations
of
our
lustfull
affections
;
not
in
base
flattery
of
the
corrupt
times
,
and
soothing
of
ungodly
persons
,
not
in
broaching
and
venting
uselesse
fictions
,
the
scumme
and
froth
of
idle
and
unsanctified
brains
,
but
let
our
wits
and
pens
be
exercised
in
glorifying
of
our
God
,
and
our
readings
rather
bestowed
in
the
Psalmes
and
Hymns
of
holy
Scripture
,
then
in
the
vain
and
artlesse
,
dull
and
brainlesse
Ballads
and
Poems
,
which
fly
abroad
amongst
us
,
and
devoure
precious
time
,
which
should
be
better
spent
,
and
transport
affections
which
should
bend
their
strength
to
Gods
service
.
2
I
consider
that
this
song
of
Habakkuk
was
directed
to
the
Musician
,
to
be
fitted
to
the
stringed
instruments
,
so
to
be
,
not
onely
sung
,
but
played
in
the
meetings
of
the
Church
:
from
whence
I
collect
.
That
Church-musique
hath
the
honour
of
antiquity
,
and
of
holy
use
also
.
I
need
not
prove
this
out
of
the
old
Testament
,
for
the
examples
grow
so
thick
there
,
that
he
hath
read
little
in
the
Old
Testament
,
that
hath
not
informed
himselfe
of
the
Churches
use
and
practise
therein
.
We
have
Myriams
consort
.
Exod.
15.20
.
There
were
Timbrels
and
Dances
,
all
the
women
came
out
after
them
.
We
have
Jephthaes
Daughters
consort
,
Judg.
11.34
.
meeting
her
victorious
Father
with
Timbrels
and
Dances
.
We
have
Davids
full
example
in
the
Tabernable
:
Solomons
constitution
,
for
the
full
Musique
of
the
Temple
.
If
any
object
,
that
these
be
those
old
things
,
which
are
done
away
,
but
now
all
things
are
made
new
,
those
were
but
shadows
and
ceremonies
serving
onely
for
those
times
,
but
now
antiquate
and
abolisht
.
Let
me
tell
them
,
that
in
the
time
of
the
Gospell
,
where
the
Church
hath
more
cause
of
joy
,
then
ever
it
had
before
,
we
can
give
no
cause
to
abate
any
thing
of
Gods
worship
.
Who
can
deny
,
but
that
the
first
tydings
of
the
birth
of
Christ
was
proclaimed
by
an
Angell
,
and
the
Proclamation
was
seconded
by
a
Quire
of
heavenly
Souldiers
,
even
a
multitude
of
them
,
the
whole
consort
of
heaven
praising
God
.
The
Anthume
which
they
sung
is
upon
record
in
the
living
Book
of
the
Gospell
.
Gloria
in
excelsis
.
Luke
2.14
Ob.
But
yet
the
singing
and
Musick
of
instruments
in
the
time
of
the
Law
were
shawdows
of
things
to
come
,
at
the
coming
whereof
they
must
cease
,
whereof
then
were
they
shadows
.
It
is
answered
of
the
inward
and
spirituall
joy
of
the
faithfull
for
the
coming
of
the
Messiah
.
Sol.
Had
not
then
the
faithfull
before
Christ
this
inward
and
spirituall
joy
?
and
why
should
we
which
have
it
more
in
the
inward
man
,
expresse
it
lesse
in
the
outward
worship
.
Ps.
48.10
.
David
saith
,
According
to
thy
name
so
is
thy
praise
to
the
ends
of
the
earth
.
Christ
saith
,
I
have
manifested
thy
name
to
them
that
thou
gavest
me
:
doth
it
not
follow
well
,
where
there
is
manifestum
nomen
;
there
should
be
,
manifesta
laus
.
The
Church
use
to
prayse
God
with
instruments
of
Musick
,
the
Church
hath
more
cause
to
prayse
God
since
the
coming
of
Christ
then
before
,
why
should
any
thing
not
repealed
and
forbidden
to
be
used
be
neglected
,
to
manifest
Gods
prayse
.
Ob.
But
all
things
in
the
Church
must
be
done
to
edification
,
Musick
doth
not
edifie
.
Sol.
Then
was
it
never
of
lawfull
use
in
the
Church
,
and
David
and
Solomon
did
ill
to
bring
it
into
the
Tabernacle
,
and
the
Temple
,
and
the
Church
did
as
ill
to
contiune
it
,
if
it
be
without
edification
.
But
if
ever
it
seemed
for
edification
,
why
not
now
as
well
as
ever
,
it
is
the
same
God
that
is
now
served
whom
they
worshipped
,
and
as
Augustine
,
Tempora
variata
,
sunt
fides
vna
,
times
vary
,
but
faith
is
one
:
how
,
where
and
when
did
Musick
loose
that
honour
,
that
use
,
in
the
Church
of
God
?
Ob.
But
it
spendeth
time
which
were
much
better
bestowed
in
hearing
the
Word
of
God
preached
.
Sol.
I
answer
,
it
was
used
,
when
much
more
was
to
be
done
in
the
Church
,
then
we
have
now
to
do
,
and
they
thought
it
not
tedious
.
They
had
many
Sacrifices
to
offer
,
and
the
time
spent
in
prayer
,
and
hearing
of
the
word
;
yet
they
use
it
.
Ob.
But
popish
superstition
hath
so
defiled
it
,
that
it
is
not
now
fit
to
receive
it
in
our
Christian
Churches
.
Sol.
I
finde
that
our
fathers
before
the
coming
of
Christ
were
not
so
squeamish
,
to
like
their
own
holy
worship
the
worse
,
because
Idolaters
did
use
some
of
their
formes
of
worship
;
for
Nebuchadnezzar
,
made
a
golden
image
and
that
was
worshipped
with
all
kinde
of
stil
and
loud
Musick
,
yet
that
did
not
defile
the
holy
worship
of
the
Church
.
It
is
a
dangerous
rule
of
religion
to
menage
it
by
opposition
,
they
are
not
all
opera
Diaboli
,
workes
of
the
Devill
;
which
the
devill
doth
,
for
you
know
,
that
he
confest
Christ
,
which
many
Scribes
and
Pharisees
did
not
.
They
that
condemne
all
that
popish
superstition
hath
also
abused
,
may
want
a
candle
to
light
them
to
bed
.
I
professe
sincerly
,
I
cannot
see
but
that
the
same
motives
that
bgan
to
bring
in
Musick
into
the
Church
,
may
hold
it
there
still
for
any
thing
that
I
can
see
.
-
1
In
respect
of
God
,
to
glorifie
him
in
the
best
manner
that
we
can
by
any
gifts
of
art
or
nature
.
And
Musick
being
one
of
them
,
we
see
how
much
it
hath
decayed
,
and
how
much
Students
in
that
excellent
art
have
been
discouraged
from
that
kind
of
study
since
the
Church
cast
out
Musick
.
-
2
In
respect
of
Gods
service
,
the
more
pompe
and
solemnity
is
used
,
the
more
glorious
is
the
house
of
God
made
and
the
more
differing
from
our
common
house
of
habitation
.
-
3
In
respect
of
our selves
,
we
have
need
to
have
the
help
of
outward
things
,
to
draw
us
on
with
delight
,
to
entertain
our
thoughts
with
cheerfulnesse
,
to
incite
and
move
our
affections
,
to
quicken
our
devotion
,
and
to
blow
the
fire
of
our
zeal
,
and
to
relieve
our
naturall
wearinesse
in
Gods
service
.
These
reasons
brought
in
the
song
and
instruments
into
the
Church
,
and
gloriously
was
it
setled
in
Solomons
time
in
the
temple
,
according
as
his
Father
David
had
left
it
in
the
tabernacle
,
where
he
designed
to
that
service
men
of
cunning
288.
1
Chrom
.
25.7
.
Ob.
But
Christ
and
his
Apostles
,
and
the
primitive
Church
,
had
no
such
musique
in
Churches
.
Sol.
They
had
no
Churches
,
but
in
their
meetings
,
they
sung
Psalmes
,
so
did
Christ
and
his
Apostles
in
the
roome
where
he
kept
his
last
Passeover
,
and
in
the
Emperour
Trajanes
time
,
Mat.
26.30
which
was
before
the
death
of
St.
John
.
Pliny
writeth
to
the
Emperour
of
the
manner
of
the
Christians
:
this
one
amongst
the
rest
,
that
,
They
did
meet
together
early
in
the
morning
,
and
sung
Hymns
to
their
Christ
.
But
after
Religion
had
found
favour
with
Princes
,
and
began
to
appear
in
peace
,
then
came
in
Churches
,
and
Church
Ornaments
,
then
were
Liturgies
devised
,
and
used
,
then
were
instruments
of
musique
intermixed
with
the
service
,
and
God
glorified
in
all
.
St.
Aug.
Confess
.
9.
Cap.
6.
Quantum
flevi
in
Hymnis
&
Canticis
svave
sonantis
Ecclesiae
tuae
,
voces
illae
influebant
auribus
meis
,
&
eliquabatur
veritas
tua
in
cor
meum
,
&
ex
ea
aestuebat
,
inde
affectus
pietatis
&
currebant
lachrymae
,
&
benè
mihi
erat
cum
eis
.
In
the
next
Chapter
,
hee
tels
how
the
Arrians
attempted
the
taking
of
Ambrose
B.
of
Millain
,
whom
they
accused
of
heresie
,
and
Justina
the
Empresse
bearing
them
out
in
it
,
they
meant
him
a
mischief
,
he
went
to
the
chief
Church
,
and
much
people
followed
him
,
ready
to
dispatch
their
holy
Bishop
,
St.
Augustine
and
his
Mother
were
amongst
them
,
and
there
Aug.
saith
;
Tunc
institutum
ut
Hymni
&
Psalmi
canerentur
more
orientalium
Ecclesiarum
ne
populus
moeroris
taedio
contabesceret
,
quod
ad
hodiernum
diem
retentum
est
,
&c.
The
Hymns
and
Psalmes
were
ordained
to
be
sung
,
&c.
Ob.
It
is
a
means
often
to
carry
away
our
thoughts
more
with
the
tune
then
with
the
matter
.
St.
Augustine
maketh
it
one
of
his
Confessions
,
that
he
was
so
transported
.
Sol.
And
may
not
the
same
happen
in
our
singing
of
Psalms
?
let
us
not
lay
our
faults
to
the
charge
of
the
Church
,
what
good
shall
we
go
about
,
but
we
shall
finde
Satan
busie
to
divert
us
from
it
.
Obj.
It
is
costly
to
maintain
Musique
in
our
Churches
,
and
that
mony
were
better
bestowed
on
the
poor
,
and
other
better
uses
.
Sol.
What
,
better
bestowed
on
the
poor
then
upon
God
himself
:
is
the
cheapest
religion
the
best
?
they
had
poor
in
the
time
of
the
Law
,
and
yet
that
hindered
not
the
magnificence
of
the
Temple
,
and
the
Ornaments
thereof
,
and
the
maintainance
of
Gods
worship
,
alit
pauperes
288.
in
Templo
ut
ante
.
The
earth
hath
not
the
like
glory
now
to
shew
,
as
that
of
Gods
House
:
And
shal
Aaron
that
was
but
for
a
time
be
thus
glorious
,
and
shall
Melchizedeck
a
Priest
for
ever
want
honour
.
It
is
true
,
that
it
hath
been
policy
in
these
later
times
,
to
keep
the
Church
lean
,
and
to
strip
it
out
of
all
outward
pomp
,
and
to
transfer
Gods
inheritance
into
the
hands
of
strangers
.
But
remember
the
great
Commandement
,
Thou
must
love
God
above
all
things
;
and
so
doing
he
shall
have
the
best
of
all
that
thou
art
,
the
best
of
all
that
thou
hast
.
Our
prayer
is
.
Sicut
in
coelo
,
as
in
heaven
;
and
Christ
promises
is
to
the
just
,
that
they
shal
be
as
the
Angels
of
God
in
Heaven
:
Reve.
15.3
.
there
they
sing
the
song
of
Moses
the
servant
of
God
,
and
David
saith
,
Blessed
is
the
people
that
can
rejoyce
in
thee
:
Psa.
89.15
.
we
have
more
cause
to
use
both
voices
and
instruments
in
his
praise
,
because
he
hath
redeemed
us
from
Satan
,
hath
made
us
all
Priests
of
the
high
God
,
to
offer
to
him
the
calves
of
our
lips
,
and
with
such
sacrifices
God
is
well
pleased
.
Ver.
2.
O
Lord
,
I
have
heard
thy
speech
and
was
afraid
:
O
Lord
,
revive
thy
work
in
the
middest
of
the
years
make
known
;
in
wrath
remember
mercy
.
THis
whole
Psalme
as
it
is
in
the
composition
of
a
mixt
kind
of
verse
,
so
in
the
matter
of
it
mixt
,
for
it
consisteth
;
-
1
Of
supplication
and
petition
,
ver.
2.
-
2
Of
celebration
of
the
prayses
of
God
,
3
&
15.
-
3
Consternation
before
God
,
ver.
16
,
17.
-
4
Consolation
in
God
.
1
Of
the
supplication
.
O
Lord
,
I
have
heard
thy
speech
;
that
is
,
all
that
thou
hast
said
in
the
former
Chapter
,
in
defence
of
thy
justice
,
and
in
propheticall
revelation
of
thy
holy
will
,
both
concerning
thy
Church
how
that
shall
be
afflicted
,
and
concerning
the
enemies
of
thy
Church
how
they
shall
be
punished
in
the
end
.
And
I
was
afraid
]
fear
came
upon
me
when
I
heard
thee
recompt
thy
judgements
.
O
Lord
revive
thy
work
in
the
middest
of
the
years
]
here
be
three
quaeries
;
-
1
What
he
meaneth
by
the
work
.
-
2
What
by
the
middest
of
the
years
.
-
3
How
this
work
should
be
revived
.
1
Thy
work
]
Lyranus
saith
,
Opus
tuum
in
punitione
Chaldaeorum
,
qued
fiet
virtute
tua
magis
quàm
humana
.
2
Beza
,
by
the
work
of
God
,
here
understandeth
the
Church
of
God
,
the
people
of
Israel
.
So
do
Tremelius
and
Junius
,
for
they
parellel
this
place
with
those
words
of
God
in
the
Prophet
Isa
,
Ask
me
of
things
to
come
concerning
my
sons
,
Isa.
45.11
.
and
concerning
the
work
of
my
hands
command
ye
me
.
Where
he
calleth
his
Church
opus
manum
,
my
work
.
Thus
doth
Master
Calvin
here
understand
statum
Ecclesiae
,
the
state
of
the
Church
,
which
is
called
,
The
work
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
being
the
most
excellentest
part
of
his
work
,
wherein
he
is
most
glorified
.
So
David
prayeth
for
the
Church
under
that
appellation
:
Psa.
138.8
.
Forsake
not
the
works
of
thine
own
hands
.
So
doth
Isaiah
name
them
.
Thy
people
also
shall
be
all
righteous
,
Isa.
60.21
.
they
shall
inherit
the
Land
,
for
ever
,
the
branch
of
my
planting
:
the
work
of
my
hands
that
I
may
be
glorified
.
Isa.
61.3
.
So
in
the
next
Chapter
Christ
is
anointed
for
the
good
of
his
Church
;
Isa.
61.3
.
that
they
may
be
called
the
trees
of
righteousness
,
the
planting
of
the
Lord
.
3
Now
there
is
such
a
correspondence
betwen
the
head
and
the
body
,
between
Christ
and
his
Church
,
that
sometimes
that
which
is
literally
spoken
of
the
Church
,
is
mystically
applyed
to
Christ
.
Jeremie
expressing
the
great
misery
of
the
Church
,
Lam.
1.12
.
bringeth
her
in
thus
complaining
;
Have
ye
no
regard
all
ye
that
pass
by
the
way
,
consider
,
and
behold
,
if
ever
there
were
sorrow
like
my
sorrow
.
Yet
this
complaint
of
the
body
is
so
fit
for
the
head
,
the
grief
so
surmounting
,
that
the
uniform
judgments
of
the
Ancients
of
the
Church
have
applyed
them
to
Christ
,
either
in
his
Agony
in
the
Garden
,
or
on
the
Cross
,
where
also
hee
sed
Davids
bewailing
and
passionate
moan
,
My
God
,
my
God
,
Why
hast
thou
forsaken
me
?
So
the
wonder
of
God
in
Hosea
,
spoken
of
Israel
literally
,
Ex
Aegypto
vocavi
filium
meum
,
Verse
11.1
.
that
God
by
mighty
hand
brought
Israel
out
of
Aegypt
,
are
applyed
and
verified
in
him
,
by
the
Evangelist
St.
Matthew
.
Mat.
2.15
.
From
hence
the
mysticall
sense
of
those
words
doth
express
the
head
of
this
body
of
the
Church
,
that
is
Jesus
Christ
,
for
his
Incarnation
was
the
work
of
God
.
He
was
made
of
a
woman
,
and
was
made
under
the
Law
.
So
that
this
is
a
prayer
to
God
to
send
his
Son
into
the
world
.
This
agreeth
well
with
the
comfort
before
given
to
them
,
The
just
shall
live
by
Faith
.
That
faith
is
in
the
promised
Messiah
,
and
that
is
it
to
which
the
ancient
Fathers
do
apply
this
place
,
as
being
the
most
excellent
work
of
God
,
for
the
good
and
comfort
of
his
Church
.
St.
Augustine
maketh
this
whole
Psalme
a
prophecy
of
Christ
.
Consideravi
opus
tuum
,
saith
he
;
Quid
hoc
est
,
Revel.
Dei
,
18.32
.
nisi
novae
&
recognitae
salutis
hominum
ineffabilis
admiratio
?
Idem
in
Oratione
contra
Judaeos
Arrianos
,
&
Paganos
,
Cap.
13.
St.
Jerome
paraphraseth
this
petition
thus
.
Deprecor
Domine
,
ut
quod
promisisti
expleas
,
&
finito
tempore
reddas
Christ●m
tuum
.
Ribera
,
a
learned
Jesuite
,
saith
,
that
this
Exposition
doth
passe
most
currant
with
the
ancients
,
he
nameth
Eusebius
,
Euthenius
,
Rupertus
,
Theophilact
:
all
of
reverend
antiquity
,
and
one
saith
,
for
the
most
part
seniores
,
saniores
,
the
elder
,
the
sounder
.
Arias
Montanus
,
one
that
hath
taken
as
much
pains
in
the
Bible
,
as
ever
any
one
man
did
in
latter
days
,
saith
,
this
Note
,
this
Song
,
doth
begin
at
the
name
of
God
,
which
of
all
other
in
holy
Scripture
;
Divinam
naturam
maximè
significant
,
doth
especially
signifie
the
divine
nature
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
a
note
which
God
revealed
unto
Moses
,
a
name
for
the
most
part
used
in
the
old
Testament
,
saith
he
,
Vbi
negotium
Messiae
agitur
,
where
the
businesse
of
the
Messiah
is
handled
.
2
What
is
ment
by
in
medio
annorum
,
in
the
midst
of
years
:
here
I
must
give
you
to
understand
,
that
the
70
Interpreters
do
render
this
part
of
the
text
in
other
words
,
and
in
another
sense
,
yet
agreeing
well
with
the
mystery
of
godlinesse
,
that
is
,
the
Incarnation
of
Christ
.
They
read
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Saint
Augustine
doth
receive
that
interpretation
,
so
do
many
more
,
for
great
is
the
authority
of
the
70.
And
we
find
often
in
the
new
Testament
,
that
their
translation
is
cited
by
the
Apostles
,
and
not
the
originall
in
the
old
Testament
.
I
will
not
quite
passe
over
this
reading
of
the
70
,
as
neglecting
it
,
though
in
the
end
,
I
do
not
mean
to
follow
it
,
because
many
great
judgments
have
embraced
it
.
This
is
observed
in
these
Interpreters
,
that
often
in
their
translations
,
they
do
not
strictly
observe
the
words
of
the
originall
,
but
rather
expound
the
sense
of
the
place
:
often
they
do
adde
something
,
especially
in
the
prophecies
,
which
they
think
do
point
at
the
Messiah
,
whereby
they
declare
,
that
that
prophecy
is
to
be
referred
to
Christ
.
So
do
they
in
this
place
,
and
to
shew
that
they
understand
this
place
of
the
Messiah
,
they
adde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Which
St.
Augustine
doth
understand
either
figuratively
,
in
medio
duorum
Testamentorum
,
or
literally
,
in
medio
Mosis
&
Eliae
,
with
whom
he
spake
in
the
mountaine
when
he
was
transfigured
:
or
,
in
medio
duorum
latronum
,
between
whom
he
was
hanged
,
when
he
was
crucified
.
Others
of
late
following
the
tradition
that
lay
in
the
manger
between
an
Oxe
and
an
Asse
,
that
were
feeding
there
,
understand
these
two
living
creatures
,
in
the
midst
of
whom
the
Wisemen
that
came
from
the
East
,
found
Christ
.
Yet
Eusebius
and
Theophilact
read
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
an
acute
accent
in
the
first
syllable
,
which
signifieth
living
creatures
,
but
with
a
circumflexe
in
the
last
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
doth
signifie
lives
,
in
medio
duarum
vitarum
quia
venit
in
mundum
,
habens
duas
vitas
,
alteram
mortalem
&
humanam
,
alteram
immortalem
&
divinam
.
I
onely
make
this
use
of
these
exposition
to
shew
you
how
of
this
old
place
hath
passed
for
a
testimonie
of
the
Prophets
fore-sight
and
prophecying
of
Christ
.
But
reading
as
we
do
in
medio
annorum
,
here
also
sundry
interpretations
are
given
:
for
some
do
referre
this
to
that
time
which
St.
Paul
speaketh
of
.
But
when
the
fulnesse
of
time
came
,
Gal.
4.
God
sent
his
Sonne
.
So
the
Prophets
prayer
is
,
that
God
would
remember
to
perform
his
promise
of
the
Messiah
,
in
medio
annorum
,
that
is
,
in
the
fulnesse
of
time
;
for
it
is
certain
,
that
from
Christ
to
the
end
of
the
world
,
the
world
is
in
a
state
of
declination
.
Lyranus
saith
,
that
these
years
here
meant
,
are
from
the
destruction
of
the
temple
at
Jerusalem
,
to
the
rebuilding
thereof
finished
,
for
he
saith
,
there
were
52
years
from
the
destruction
of
the
temple
to
the
first
year
of
the
reigne
of
Cyrus
,
from
thence
to
the
sixt
year
of
the
reigne
of
Darius
,
were
46
years
,
for
so
long
it
is
said
the
temple
was
in
building
.
In
the
midst
,
not
in
medio
Geometrico
,
but
Arithmetico
,
the
Prophet
prayeth
God
to
revive
his
work
of
restoring
the
people
to
their
liberty
and
possessions
.
But
I
chuse
to
follow
the
Exposition
of
the
70
Interpreters
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cum
temporis
opportunitas
fuerit
,
when
there
shall
be
a
fit
time
,
which
leaveth
it
at
large
to
God
to
take
his
own
time
,
and
that
seemeth
to
have
been
the
judgment
of
Tremelius
and
Junius
,
who
render
it
interea
temporis
,
as
we
in
English
,
in
the
mean
time
.
So
Beza
.
Master
Calvin
doth
goe
with
the
former
exposition
of
the
fulness
of
time
,
for
he
saith
,
the
Church
was
but
growing
and
coming
on
till
Iesus
Christ
came
in
the
flesh
;
but
then
it
grew
up
to
a
ripeness
,
so
that
the
coming
of
Christ
was
the
growing
up
of
the
Church
,
ad
aetatem
virilem
,
to
the
age
of
a
man
.
3
Vivifica
,
revive
,
the
margent
readeth
,
preserve
thy
work
,
that
is
,
maintain
thy
Church
,
and
keep
it
from
the
power
of
her
enemies
,
till
thou
sendest
a
Redeemer
to
recover
it
from
the
injuries
of
time
,
and
the
violence
of
the
ungodly
;
for
the
time
of
the
Church
under
persecution
,
is
the
winter
of
it
,
in
which
it
seemeth
dead
,
and
prayeth
God
to
quicken
and
revive
it
by
the
sending
of
his
Son
.
In
the
midst
of
the
years
make
known
,
he
re-inforceth
his
former
petition
,
now
desiring
that
God
would
reveale
his
gracious
purpose
of
succouring
his
Church
,
and
triumphing
over
the
enemies
thereof
.
In
the
mean
time
,
while
thy
Church
is
groaning
under
the
burthen
of
their
exile
,
make
thy
will
known
to
them
.
This
favour
of
God
wil
sweeten
the
adversity
of
their
banishment
,
vuhen
they
shall
know
the
loving
purpose
of
God
toward
them
.
In
wrath
remember
mercy
.
They
confesse
,
that
they
have
given
God
cause
of
displeasure
,
and
have
provoked
him
to
wrath
,
they
feel
the
smart
thereof
in
a
strange
land
,
and
they
have
no
plea
but
mercy
,
they
dare
not
make
so
bold
with
him
,
as
to
entreat
him
to
turn
away
all
his
wrath
from
them
,
because
they
are
so
guilty
to
themselves
,
that
they
have
provoked
him
,
and
deserved
his
indignation
.
Onely
they
desire
that
in
the
midst
of
his
wrath
,
he
would
remember
mercy
.
By
wrath
in
this
place
is
not
meant
any
such
affection
in
God
,
whereof
his
unchangeable
and
constant
nature
is
not
capable
,
for
God
is
semper
idem
,
ever
the
same
,
whom
hee
loveth
,
he
loveth
with
an
everlasting
love
,
and
he
cannot
at
any
time
be
angry
with
them
.
But
whom
he
loveth
,
upon
occasion
,
he
rebuketh
,
and
chasteneth
every
son
,
whom
he
receiveth
,
and
this
love
sometimes
bringing
forth
the
effects
of
that
which
in
man
is
called
wrath
,
we
speak
after
the
manner
of
men
,
and
avouch
it
of
God
.
Thus
then
the
text
is
literally
to
be
understood
,
O
Lord
,
I
have
heard
what
thou
hast
spoken
in
the
defence
of
thy
upright
justice
,
I
have
heard
what
thou
purposest
in
the
punishing
,
and
in
the
avenging
of
thy
Church
,
in
the
mean
time
preserve
it
,
and
make
it
know
thy
love
towards
it
,
and
whilst
thou
art
punishing
of
it
,
remember
mercy
.
The
parts
of
this
are
two
.
-
1
The
preparation
to
prayer
.
-
2
The
prayer
it self
.
1
In
the
preparation
,
I
observe
-
Motum
the
motive
.
-
Metum
fear
.
2
In
the
prayer
,
I
observe
-
1
Subjectum
the
subject
.
-
2
Petitiones
the
petitions
.
The
petitions
are
three
.
-
1
O
Lord
,
revive
thy
Work
in
the
middle
of
the
years
.
-
2
O
Lord
,
in
the
middle
of
the
years
make
known
.
-
3
In
wrath
,
remember
mercy
.
First
,
of
the
preparation
,
1
of
the
Motus
.
O
Lord
,
I
have
heard
thy
Speech
.
The
Word
of
God
is
well
bestowed
on
them
that
will
hear
it
with
reverence
,
and
receive
it
with
humility
,
here
was
a
maze
,
the
Prophet
and
the
Faithfull
of
the
land
had
lost
themselves
,
they
knew
not
what
to
think
,
till
they
had
put
the
matter
to
God
himself
.
Cap.
1.
and
God
having
made
a
ful
answer
.
now
the
Prophet
saith
in
his
own
name
,
and
in
the
name
for
whom
he
consulted
God
,
I
have
heard
thy
speech
.
All
the
Scripture
is
full
of
examples
,
of
the
Children
of
God
,
hearkening
to
his
word
of
precepts
,
and
admonitions
to
us
to
hearken
:
of
promises
to
them
that
do
hearken
.
The
reason
is
,
because
it
is
a
speciall
note
of
Gods
children
to
heare
his
Word
,
even
as
our
Saviour
himself
saith
.
He
that
is
of
God
,
heareth
Gods
Word
:
ye
therefore
hear
them
not
,
Joh.
8.47
.
because
ye
are
not
of
God
.
And
now
seeing
God
hath
given
over
speaking
by
miracles
extraordinarily
to
his
Church
.
St.
John
saith
:
We
are
of
God
,
1
Joh.
4.
he
that
knoweth
God
,
heareth
us
,
he
that
is
not
of
God
,
heareth
not
us
,
hereby
we
know
the
Spirit
of
Truth
,
and
the
spirit
of
errour
.
The
Spirit
of
truth
is
left
in
the
Church
by
our
Saviour
,
and
he
speaketh
in
such
;
who
by
the
Ordinance
of
Christ
,
are
the
Priests
of
the
new
Testament
,
of
whom
Christ
saith
.
Qui
vos
recipit
,
me
recipit
:
&
qui
recipit
me
,
recipit
eum
qui
misit
me
:
he
that
receiveth
you
,
receiveth
me
,
and
he
that
receiveth
me
,
receiveth
him
that
sent
me
:
we
must
hear
him
,
before
he
hear
us
,
for
St.
Paul
telleth
us
true
,
Rom.
8.26
.
We
know
not
what
we
should
pray
for
as
we
ought
.
The
art
of
prayer
,
is
not
so
quickly
learned
as
some
forward
proofessours
make
themselves
believe
.
John
besides
his
continuall
preaching
to
his
Disciples
,
taught
them
also
to
pray
.
And
never
had
any
Disciples
a
better
Master
,
then
the
Disciples
of
Jesus
Christ
,
yet
they
living
in
the
eare
of
his
Doctrine
,
and
in
the
eye
of
his
holy
example
,
were
glad
to
come
to
him
to
be
taught
to
pray
,
&
he
taught
them
the
Lords
prayer
privately
,
which
after
he
taught
the
whole
multitude
in
a
Sermon
openly
.
My
observation
is
that
his
Word
must
minister
matter
to
our
prayers
,
Doct.
and
all
our
petitions
must
be
grounded
thereupon
.
The
reason
is
,
because
God
heareth
not
sinners
,
John
9.31
.
and
David
saith
:
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
hear
me
.
But
the
prayer
of
a
righteous
man
prevaileth
much
,
Jam.
5.16
.
if
it
be
fervent
.
Against
sin
we
have
no
such
remedy
as
the
word
.
So
David
,
Thy
word
have
I
hid
in
my
heart
,
Psal.
119.11
.
that
I
might
not
sin
against
thee
.
Our
Lessons
from
hence
are
;
1
We
must
take
it
for
a
great
favour
of
God
to
us
,
that
he
giveth
us
his
word
,
for
that
is
a
lanthorne
to
our
feet
,
that
is
,
our
counsalor
,
as
David
calleth
it
.
This
word
is
given
us
to
profit
withall
,
and
it
is
deposited
.
-
1
In
the
Books
of
the
Canonical
Scripture
,
which
we
have
not
,
as
the
Church
of
Rome
shut
up
in
an
unknown
language
,
but
translated
faithfully
into
our
own
tongue
,
that
all
of
us
may
be
partakers
of
it
.
-
2
As
in
the
time
of
the
law
,
the
Priests
lips
did
preserve
knowledge
,
and
men
were
to
require
the
law
at
their
lips
,
so
in
the
time
of
the
Gospel
,
St.
Paul
saith
,
of
the
Apostles
,
and
of
all
the
Ministers
,
that
should
succeed
them
in
their
office
in
the
Church
,
1
Cor.
5.19
.
God
hath
committed
to
us
the
word
of
reconciliation
,
he
hath
so
committed
it
to
his
Son
first
,
as
he
gave
him
power
to
transmit
it
in
the
Priesthood
of
the
New
Testament
;
to
all
ages
of
the
Church
till
his
second
coming
.
The
spirit
which
Christ
left
to
comfort
and
instruct
his
Church
,
was
not
given
at
large
to
all
men
,
but
in
perticular
ordinance
to
them
whom
he
sent
,
to
teach
all
Nations
,
as
the
Apostle
saith
,
2
Cor.
3.6
.
Our
sufficiency
is
of
God
,
who
hath
made
us
able
Ministers
of
the
New
Testament
,
not
of
the
Letter
,
but
of
the
Spirit
;
for
the
Letter
killeth
,
but
the
Spirit
giveth
life
.
So
we
are
the
Ministers
of
the
word
that
giveth
life
,
and
there
is
no
life
to
be
had
but
by
our
Ministry
.
This
gives
us
interest
in
your
affections
,
in
your
understandings
,
in
your
goods
,
in
your
prayers
.
2
Now
we
know
where
we
may
hear
God
,
we
are
taught
also
not
to
neglect
him
speaking
to
us
,
for
as
the
Author
to
the
Hebrews
saith
,
Heb.
12.25
.
See
that
ye
refuse
not
him
that
speaketh
:
for
if
they
escaped
not
who
refused
him
that
spake
on
earth
,
much
more
shall
not
we
escape
,
if
we
turn
away
from
him
that
speaketh
from
heaven
.
And
the
Ministers
of
the
Gospel
do
speak
even
as
if
Christ
himself
spake
in
us
,
2
Cor.
5.10
.
we
speak
in
Christs
stead
.
But
as
in
the
time
of
the
Law
God
sent
his
Prophets
sometimes
to
such
as
would
not
give
them
the
hearing
:
so
doth
he
now
in
the
time
of
the
Gospel
,
but
that
must
not
discourage
our
Ministry
,
at
their
peril
be
it
,
Gods
Word
will
ever
be
Gods
wisdom
,
though
the
prophane
count
it
foolishness
,
and
it
will
be
Gods
truth
though
heresie
and
schisme
pick
quarrels
.
Therefore
,
if
you
would
learn
to
pray
,
and
be
prepared
for
that
holy
worship
?
hear
Gods
speech
first
,
and
that
will
teach
you
what
to
ask
as
you
ou
ought
.
Hear
the
word
from
us
as
the
Thessalonians
did
.
1
Thes.
2.13
.
When
ye
received
the
word
of
God
which
ye
heard
of
us
,
ye
received
it
not
as
the
word
of
men
,
but
as
it
is
in
truth
the
Word
of
God
,
which
effectually
worketh
also
in
you
that
believe
.
2
Here
is
metus
.
I
was
afraid
,
the
Seventy
read
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
was
in
an
extasie
,
as
St.
John
saith
,
when
he
saw
the
vision
of
the
Son
of
man
,
Rev.
1.17
.
I
fell
at
his
feet
as
dead
.
There
were
two
things
to
strike
the
Prophet
with
astonishment
;
-
1
The
Majestie
of
the
Speaker
.
-
2
The
matter
of
the
speech
.
And
both
these
must
both
meet
in
our
understandings
,
and
in
our
affections
,
to
enlighten
and
to
move
them
,
that
we
may
know
what
we
have
to
do
,
and
with
whom
,
when
we
pray
;
that
we
may
come
before
him
with
fear
and
holy
reverence
.
1
The
great
glory
and
Majesty
of
God
to
whom
we
resort
in
prayer
,
is
such
,
as
no
creature
can
endure
the
sight
thereof
.
The
Angels
standing
before
him
,
Isa.
6.2
.
cover
their
faces
with
their
wings
.
2
The
matter
of
his
speech
conteined
in
his
word
to
the
Prophet
,
is
the
summe
of
the
Bible
.
Justice
punishing
sin
in
his
Church
:
Vengeance
destroying
the
enemies
of
his
Church
:
and
Grace
redeeming
his
Church
from
the
power
of
Satan
,
by
the
glorious
Kingdom
of
Jesus
Christ
.
Quae.
Why
should
the
Prophet
be
afraid
at
this
?
here
was
matter
of
comfort
,
the
heaviness
of
the
night
;
is
promised
the
joy
of
the
morning
:
The
Church
though
it
must
suffer
for
a
time
for
sin
,
hath
here
a
promise
of
two
main
consolations
.
-
1
Their
own
deliverance
from
dangers
,
into
a
restitution
of
them
into
Gods
favour
.
-
2
Their
eye
shall
have
their
desire
also
upon
their
enemies
,
they
shall
see
the
wheel
of
wrath
go
over
them
,
and
the
Lord
shall
let
out
of
their
throats
the
bloud
of
his
people
,
with
which
they
have
made
themselves
drunk
:
all
this
is
matter
of
joy
,
and
what
needeth
this
fear
?
Sol.
Who
can
come
without
fear
before
him
,
that
can
and
will
do
all
this
?
for
if
he
be
angry
,
yea
but
a
little
,
they
are
blessed
that
trust
in
him
,
fear
is
a
proper
passion
of
a
true
believer
,
and
is
inseparably
joyned
with
saving
faith
.
For
seeing
the
bond
of
our
union
with
Christ
by
faith
,
whereby
he
dwelleth
in
us
is
.
Partly
,
the
hold
that
he
hath
of
us
by
his
Spirit
:
Partly
the
hold
that
we
have
of
him
by
faith
.
The
first
is
firme
,
Joh.
10.27
.
There
shall
not
any
one
pluck
them
out
of
my
hand
,
he
giveth
a
strong
reason
for
it
,
for
my
Father
who
gave
them
me
is
greater
then
all
,
and
none
is
able
to
take
them
out
of
my
Fathers
hand
.
we
are
his
gifts
,
and
his
gifts
and
calling
are
without
repentance
.
But
the
flesh
doth
put
the
Spirit
to
it
so
hard
some
times
,
even
in
the
elect
of
God
,
that
the
hold
on
our
part
is
weak
,
which
breedeth
fear
,
and
that
fear
makes
us
hold
so
much
the
faster
.
From
hence
it
comes
,
that
all
the
intelligence
between
God
and
man
doth
begin
at
fear
in
us
.
This
is
not
the
fear
of
an
evill
conscience
,
as
it
was
in
Adam
,
when
he
hid
himself
from
God
,
but
the
fear
of
reverence
of
God
,
and
the
good
conscience
of
our
unworthinesse
being
fallen
from
our
originall
righteousnesse
.
The
Shepheards
that
were
keeping
watch
by
night
,
because
of
their
flocks
were
sore
afraid
,
when
they
saw
the
light
shining
at
that
time
of
night
,
that
the
Angel
began
with
,
Nolite
timere
,
fear
not
,
yet
were
they
in
the
lawfull
businesse
of
their
calling
.
The
blessed
Virgin
,
no
doubt
,
wel
and
holily
employed
,
Zecharie
the
Priest
in
the
Church
about
the
occasions
of
his
office
,
yet
all
afraid
.
This
is
the
seasoning
and
preparing
of
the
heart
for
God
to
be
cast
down
before
him
,
it
is
humbling
our selves
under
the
mighty
hand
of
God
,
and
we
cannot
pray
as
we
ought
without
it
.
When
the
Apostle
saith
,
we
cannot
pray
as
we
ought
,
and
that
the
spirit
helpeth
our
infirmities
,
he
sheweth
that
such
as
he
have
infirmities
and
they
feel
them
,
when
they
come
to
appear
before
God
;
and
where
infirmities
are
,
there
must
needs
be
fear
,
if
they
that
have
them
be
sensible
of
them
.
Yea
,
I
dare
say
,
that
they
that
come
to
prayer
without
fear
,
come
without
faith
,
and
all
their
prayers
are
turned
into
sin
.
Ob.
We
read
of
comming
with
boldnesse
to
God
.
Because
we
have
an
high
Priest
which
is
touched
with
the
feeling
of
our
infirmities
,
Heb.
4.15
,
16.
in
all
points
tempted
like
as
wee
are
yet
without
sin
.
Let
us
therefore
come
boldly
to
the
throne
of
grace
,
that
wee
may
obtein
mercy
,
and
finde
grace
to
help
in
time
of
need
.
Sol.
this
is
cleered
by
the
same
Authour
in
the
same
Epistle
,
declaring
how
many
considerations
must
concurre
,
as
ingrediences
in
this
our
spirituall
boldness
.
-
1
Let
us
draw
neer
with
a
true
heart
.
Heb.
10.22
.
-
2
In
full
assurance
of
Faith
.
-
3
Having
our
hearts
sprinkled
from
an
evill
Consciences
.
-
4
Our
bodies
washed
with
pure
water
.
-
5
Let
us
hold
fast
the
profession
of
our
Faith
without
wavering
.
-
6
Let
us
consider
one
another
,
to
provoke
to
love
and
good
works
.
-
7
Not
forsaking
the
assembling
of
our selves
together
,
&c.
-
8
Exhorting
one
another
.
Let
a
man
before
he
pray
try
his
wayes
and
examine
his
soul
,
upon
those
interrogatories
,
and
I
dare
say
the
best
of
us
(
if
we
sin
not
also
in
presumption
)
will
finde
himself
short
in
every
one
of
these
perticulars
of
that
perfection
that
should
accomplish
boldnesse
.
But
having
those
things
in
some
measure
,
and
more
in
desire
and
endeavour
,
our
boldness
must
needs
be
as
much
shaken
with
fear
as
these
graces
in
us
are
shaken
with
infirmity
.
And
upon
this
fear
our
Church
teacheth
us
to
pray
to
God
in
these
words
.
Pour
down
upon
us
the
abundance
of
thy
mercy
,
forgiving
us
those
things
whereof
our
conscience
is
afraid
,
12
Dom.
post
Trinit.
and
giving
unto
us
that
which
our
prayers
dare
not
presume
to
ask
,
through
Jesus
Christ
our
Lord
.
And
this
some
of
our
brethren
have
quarrelled
,
as
a
contradiction
in
our
prayers
,
because
we
say
,
we
pray
for
tha
we
dare
not
pray
for
.
To
whom
,
I
answer
,
in
these
words
of
my
Text
;
O
Lord
,
I
heard
thy
voice
and
was
afraid
:
In
thy
word
,
I
see
how
corrupt
I
am
,
for
that
sheweth
me
what
thou
requirest
:
my
conscience
feareth
those
sins
of
which
it
is
guilty
,
for
which
I
come
to
thee
for
mercy
.
O
give
me
through
Iesus
Christ
our
Lord
,
that
which
my
prayer
without
him
dare
not
presume
to
ask
.
Here
is
spirituall
boldness
through
Iesus
Christ
our
Lord
,
here
is
fear
in
respect
of
our selves
;
for
we
must
serve
the
Lord
in
fear
,
and
rejoyce
in
trembling
:
it
is
well
that
that
is
not
branded
with
a
mark
of
contradiction
.
We
have
to
do
with
three
sorts
of
persons
.
-
1
The
prophane
and
carnall
.
-
2
The
generation
the
Wise
man
nameth
,
of
such
as
are
wise
in
their
own
eyes
,
yet
want
washing
.
-
3
The
truly
zealous
faithfull
ones
that
do
worship
God
with
fear
and
trembling
.
First
,
concerning
the
prophane
and
carnall
.
These
do
not
pray
at
all
,
the
reason
is
,
because
they
do
not
fear
,
Psa.
9.20
.
of
such
David
saith
,
Put
them
in
fear
,
O
Lord
,
that
they
may
know
they
are
but
men
:
for
when
they
know
that
,
they
will
see
and
confesse
,
that
they
have
need
of
help
.
Thus
was
Saul
converted
,
there
suddenly
shoon
a
light
from
heaven
upon
him
,
a
voyce
spake
to
him
,
he
was
cast
down
to
the
earth
.
Then
trembling
and
astonished
he
said
,
Lord
,
Act.
9.6
.
what
wilt
thou
have
mee
do
?
then
was
hee
fit
to
be
wrought
.
To
such
wee
must
preach
as
Paul
did
to
Felix
of
righteousnesse
,
Act.
24.25
.
temperance
,
and
the
judgment
to
come
:
to
put
them
into
trembling
,
better
to
put
them
between
the
two
mil-stones
of
the
law
of
Moses
,
and
the
law
written
in
their
hearts
,
and
to
grind
them
as
small
as
the
dust
of
the
earth
,
then
to
let
them
make
sinne
out
of
measure
sinfull
,
by
holding
out
to
be
abominable
,
and
to
every
good
work
reprobate
.
We
cannot
open
the
gates
of
hell
too
wide
for
such
to
shew
them
the
anger
to
come
,
a
fit
text
for
a
generation
of
Vipers
,
we
cannot
lift
up
our
voyces
too
loud
in
the
deaf
ears
of
such
,
to
tell
them
their
transgressions
,
and
to
put
them
in
fear
.
David
wept
rivers
of
waters
for
such
,
and
that
is
a
good
remedie
,
let
the
faithfull
weep
for
them
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
to
weep
,
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
frango
.
So
when
the
man
of
God
looked
on
Hazael
,
2
Reg.
8.11
.
and
fore-saw
the
cruell
butcheries
,
which
his
bloody
hand
should
perform
,
he
wept
,
this
weeping
of
the
Prophet
brake
the
heart
of
Hazael
for
the
time
,
and
he
said
,
Is
thy
Servant
a
dog
,
that
he
should
do
these
things
?
So
St.
Paul
putteth
them
together
.
What
mean
you
to
weep
,
and
to
break
my
heart
,
Act.
21.13
.
their
weping
brake
his
heart
.
The
hearts
of
the
prophane
are
hardened
with
the
custome
of
sinning
.
St.
Bernard
.
Aperiatur
vena
ferro
compunctionis
,
we
must
draw
bloud
of
them
,
by
the
preaching
of
the
terrour
of
the
Lord
to
them
.
This
bloud
is
the
tears
of
compunction
,
of
which
David
,
My
soul
melteth
,
or
drippeth
for
heaviness
.
St.
Augustine
saith
,
that
Lachrymae
compunctionis
be
sanguis
vulnerati
cordis
,
Epist.
199.
when
the
remembrance
and
consideration
of
their
sins
hath
wounded
them
,
and
left
them
half
dead
,
then
the
good
Samaritan
will
come
with
his
Wine
and
Oile
,
even
the
Oile
of
gladnesse
,
and
the
poor
patient
will
say
,
Thou
hast
put
gladnesse
into
my
heart
.
This
was
Sauls
hard
heart
broken
in
pieces
first
,
and
he
that
before
did
carry
the
crosse
of
Christ
to
torment
others
,
now
rejoyced
in
nothing
but
the
crosse
of
Christ
himself
,
whereby
the
world
was
crucified
to
him
,
and
he
to
the
world
.
Thus
when
the
law
hath
humbled
the
prophane
under
the
mighty
hand
of
God
,
he
turneth
all
into
tears
full
of
the
fear
of
God
,
and
voweth
with
himselfe
as
he
did
in
the
Poet
,
In
fontem
frontem
,
atque
in
flumina
lumina
vertam
,
then
is
he
fit
to
pray
,
and
to
call
upon
the
name
of
the
Lord
,
saying
,
Sana
animan
mean
,
quia
peccavi
contrate
,
heal
my
soul
,
O
Lord
,
for
I
have
sinned
against
thee
.
2
Wee
have
to
doe
with
that
generation
,
who
are
wise
in
their
own
eyes
,
these
have
a
good
opinion
of
themselves
that
they
know
more
then
others
,
and
they
are
not
in
conversation
like
to
the
Publican
,
and
therefore
they
look
God
in
the
face
,
they
draw
neer
to
him
,
they
stand
and
pray
,
these
are
so
ful
of
the
spirit
,
that
they
need
no
help
in
their
prayers
,
they
can
pen
their
own
petitions
,
their
hearts
endite
good
matters
,
their
tongues
are
the
pens
of
ready
writers
,
they
can
talk
with
God
Almighty
ex
tempore
Dabitur
illa
hora.
Self-opinion
is
a
kind
of
spirituall
drunkenesse
,
and
therein
of
like
effect
,
it
maketh
men
daring
and
fool-hardy
,
the
prophane
care
not
for
God
,
there
is
no
fear
of
God
before
their
eyes
,
these
make
two
bold
with
him
,
they
also
must
take
a
little
physick
to
purge
the
exuberancy
of
their
presumption
,
we
must
give
them
a
doze
of
fear
,
and
teach
them
to
drink
of
the
cup
of
trembling
next
their
hearts
,
there
is
no
such
antidote
against
tumor
,
as
timor
:
swelling
,
as
fear
.
It
is
the
Wise
mans
counsell
.
Be
not
rash
with
thy
mouth
,
Eccle.
5.2
.
and
let
not
thy
heart
be
hasty
to
utter
any
thing
before
the
Lord
,
for
God
is
in
heaven
,
and
thou
upon
earth
,
therefore
let
thy
words
be
few
.
He
addeth
,
Vers.
3.
a
fools
voice
is
known
by
multitude
of
words
,
that
is
further
urged
.
In
the
multitude
of
words
there
wanteth
not
sin
.
Prov.
10.19
.
For
this
Christ
teaching
us
to
pray
,
beginneth
at
Our
Father
which
art
in
heaven
,
that
we
upon
earth
,
might
consider
that
he
to
whom
we
pray
,
is
in
Heaven
:
that
we
might
compose
our selves
with
fear
and
reverence
to
come
before
him
,
and
to
present
him
with
our
prayers
.
And
again
,
he
comprehendeth
all
that
we
may
aske
of
God
in
a
very
short
prayer
,
to
teach
us
that
our
words
must
be
few
.
And
to
that
purpose
,
in
his
Sermon
he
taught
;
Mat.
6
7.
But
when
ye
pray
,
use
not
vain
repititions
,
as
the
heathen
do
,
for
they
think
they
shall
be
heard
for
their
much
speaking
.
They
that
come
in
presence
of
great
persons
,
speak
their
words
by
number
and
by
weight
,
the
very
presence
doth
stamp
in
them
an
impression
of
reverence
and
fear
:
now
seeing
God
to
whom
we
pray
is
invisible
,
our
faith
must
behold
him
before
us
in
glorious
majesty
,
as
hee
saith
,
I
have
set
God
always
before
mee
,
and
like
Abraham
,
the
neerer
we
come
to
his
presence
,
and
the
more
that
we
solicite
him
,
the
more
shall
we
be
shaken
with
this
holy
fear
;
considering
him
who
dwelleth
in
the
light
,
that
no
man
can
attein
unto
,
and
considering
our selves
that
we
are
but
dust
and
ashes
:
the
heathen
could
teach
,
deos
caste
adeunto
,
let
men
go
reverently
,
and
inwardly
cleave
before
their
gods
.
3
There
are
yet
another
sort
of
them
whom
their
sins
do
oppress
as
a
burthen
too
heavie
for
them
to
bear
,
whose
hearts
do
smite
them
,
and
whose
consciences
do
accuse
them
,
that
though
the
zeal
of
Gods
house
do
bring
them
to
Church
,
yet
the
fear
of
their
unworthiness
doth
make
them
stand
a
far
off
,
beating
their
breasts
,
and
not
daring
to
lift
up
their
eyes
to
heaven
.
These
had
need
of
comfort
,
we
must
labour
to
put
metall
into
such
,
by
telling
them
that
he
whose
face
they
seek
is
,
God
the
Father
of
our
Lord
Jesus
Christ
,
the
Father
of
mercies
,
2
Cor.
1.3
.
and
the
God
of
all
comfort
.
David
,
is
a
full
example
of
a
distressed
man
,
Psal.
119.107
.
fearing
and
yet
praying
,
for
he
confesseth
,
I
am
very
sore
afflicted
,
yet
he
prayeth
God
to
quicken
him
,
he
saith
,
My
soul
is
continually
in
my
hand
,
he
was
even
ready
to
yield
it
up
,
yet
the
comfort
that
he
had
in
God
established
his
heart
.
And
herein
God
is
most
gratious
,
for
when
our
sins
come
in
our
sight
,
and
we
are
horribly
afraid
of
Gods
judgments
,
even
then
God
sendeth
his
Spirit
to
us
,
not
to
take
away
our
infirmities
quite
,
but
to
help
them
,
not
to
turne
our
sorrow
into
joy
,
but
to
sanctifie
our
sorrow
,
and
to
supply
it
with
sighs
and
groanes
,
and
this
addition
of
fear
and
grief
doth
also
mend
devotion
.
To
such
we
must
say
,
that
though
he
to
whom
we
pray
be
in
Heaven
,
yet
he
is
our
Father
,
and
though
great
and
glorious
be
his
Majesty
,
yet
he
is
the
preserver
of
men
.
David
calleth
him
our
Sun
and
Shield
,
the
brightnesse
of
this
Sun
may
dazle
our
weak
sight
,
but
the
protection
of
this
shield
will
save
us
from
danger
.
Be
strong
then
,
and
God
shall
establish
your
hearts
,
he
shall
anoint
you
with
the
oile
of
gladnesse
,
and
he
shall
say
to
your
soul
,
I
am
thy
Salvation
.
2
Subjectum
,
Vide
divis
.
supr.
Pag.
29.
This
prayer
is
for
the
Church
,
that
is
,
for
all
those
that
then
were
the
visible
society
of
such
as
worshiped
the
onely
true
God
.
It
is
the
duty
of
every
child
of
God
,
Doct.
and
member
of
the
Church
to
pray
to
God
for
the
whole
body
of
the
Church
.
The
Church
at
this
time
was
within
a
pale
,
and
confined
to
the
house
of
Abraham
,
not
in
his
whole
bloud
,
for
Ishmael
was
excluded
,
in
Isaac
was
the
promise
,
not
in
his
whole
bloud
;
for
Esay
was
excluded
,
Jacob
was
Israel
,
and
prevailed
with
God
,
of
him
came
the
Fathers
,
and
in
his
seed
was
the
Church
continued
.
This
Church
was
now
threatned
with
deportation
,
and
sundry
great
judgments
,
the
Prophet
teacheth
them
how
to
pray
one
for
another
.
To
this
there
are
great
motives
.
-
1
The
direction
of
Christ
in
the
Lords
Prayer
,
which
calleth
God
,
our
Father
,
and
in
the
processe
of
it
,
sheweth
that
the
Church
of
God
,
is
still
included
,
Give
us
,
forgive
us
,
lead
us
not
.
-
2
The
content
that
we
give
to
God
,
in
these
generall
prayers
,
which
the
Apostle
doth
well
expresse
.
I
exhort
that
first
of
all
prayers
,
&c.
be
made
for
all
men
:
For
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
,
1
Tim.
2.1
3.4
.
who
will
have
all
men
to
be
saved
.
All
are
or
may
be
members
of
the
Church
of
God
,
for
ought
we
know
.
-
3
The
benefit
that
we
reap
hereby
is
great
,
for
thus
we
come
to
have
our
portion
in
the
charitable
prayers
of
others
.
Ambrose
,
Si
prote
rogas
tantum
,
prote
solus
rogabis
,
H●xam
1.
si
autem
pro
omnibus
rogas
,
omnes
pro
te
rogabunt
.
-
4.
It
is
a
true
rule
,
that
extra
Ecclesiam
non
est
salus
,
without
the
Church
there
is
no
salvation
:
Acts
2.47
.
it
is
said
that
God
added
to
the
Church
daily
such
as
should
be
saved
:
the
reason
hereof
is
,
because
Christ
is
no
where
to
be
found
as
a
Saviour
but
in
his
Church
,
and
the
meanes
of
salvation
,
Preaching
,
Prayer
,
and
Sacraments
,
they
are
only
found
in
the
Church
.
Without
are
dogs
,
enchanters
,
Revel.
22.15
.
&c.
Christ
is
the
good
Shepheard
,
and
he
hath
his
fold
,
all
the
sheep
that
are
without
,
must
be
brought
to
that
fold
,
as
himself
saith
,
alias
oves
habeo
,
quae
non
sunt
de
ovili
hoc
,
illas
oportet
adducere
.
I
have
other
sheep
,
&c.
they
shall
hear
my
voice
,
Joh.
10.16
and
there
shall
be
one
fold
,
and
one
Shepheard
.
Therefore
there
is
no
safety
in
singularity
,
they
that
forsake
the
Church
,
forsake
the
fold
,
the
unity
of
spirit
,
not
the
singularity
,
is
the
bond
of
peace
.
We
are
members
one
of
another
,
the
common
safety
of
the
body
communicateth
perticular
safety
to
all
the
members
of
the
body
.
In
the
temporall
state
,
the
peace
of
perticular
persons
is
included
in
the
peace
of
the
whole
kingdome
,
therefore
Jeremiah
saith
to
the
Church
then
in
deportation
.
Seek
the
peace
of
the
City
,
Jer.
29.7
.
whether
I
have
caused
you
to
be
carried
away
captives
,
and
pray
unto
the
Lord
for
it
,
for
in
the
peace
thereof
shall
ye
have
peace
.
Much
more
shall
we
have
peace
in
the
peace
of
the
Church
,
seeing
Christ
bequeathed
his
legacy
of
peace
,
not
to
some
parts
and
members
of
his
Church
,
but
to
the
whole
body
thereof
.
Joh.
14.27
.
Pacem
meam
do
vobis
,
I
give
unto
you
my
peace
.
It
must
be
so
understood
,
for
as
he
left
his
Spirit
the
Comforter
,
so
he
left
his
peace
the
comfort
,
not
to
his
Disciples
onely
,
but
to
all
the
Church
,
therefore
pray
all
that
it
may
be
well
with
thee
,
in
communi
bono
,
in
the
common
good
.
This
teacheth
us
to
incorporate
our
selvs
in
the
communion
of
Saints
,
per
communionem
pietatis
et
charitatis
,
by
the
communion
of
piety
and
charity
,
to
be
one
anothers
Orators
,
but
especially
to
study
and
pray
for
the
peace
and
welfare
of
the
Church
,
let
us
consider
it
is
the
Spouse
of
Christ
,
it
is
a
Lilly
among
thorns
,
it
is
a
flower
in
the
field
,
not
only
open
to
all
weathers
,
but
to
the
tooth
and
foot
of
the
beasts
of
the
field
,
Satan
going
about
seeking
to
devoure
it
.
Let
our
prayers
to
God
resist
Satan
,
and
fight
the
Lords
battail
against
him
.
We
heare
of
the
troubles
of
the
Church
in
other
countreys
,
we
heare
of
the
tyranny
of
Popery
,
and
the
oppressions
of
faithfull
professours
,
if
we
give
them
no
other
help
,
yet
let
our
prayers
give
God
no
rest
,
till
he
have
mercy
on
them
,
and
give
them
deliverance
.
This
teacheth
us
to
maintain
truth
and
peace
amongst
our selves
,
let
not
the
wounds
and
soars
of
a
Church
,
that
is
heresie
,
and
schisme
,
and
separation
,
be
so
much
as
named
amongst
us
,
as
it
becommeth
the
Saints
of
God
,
let
not
the
common
enemy
of
our
Religion
hope
to
build
upon
our
ruines
,
and
to
raise
up
himself
by
our
fall
,
to
strengthen
his
peace
by
our
contentions
,
to
be-night
our
clear
and
glorious
Sun-shine
of
the
Gospel
,
so
many
happy
years
crowned
with
peace
,
and
the
fruits
of
peace
propagation
,
with
his
Egyptian
and
Cymmerian
darknesse
.
Let
us
be
of
good
comfort
,
their
darknesse
dare
not
come
so
near
our
light
,
for
our
light
will
discover
it
,
their
errour
dare
not
come
so
neer
our
truth
,
our
truth
will
confute
it
;
and
the
God
of
Truth
wil
not
suffer
his
truth
to
fail
.
Yet
if
our
unthankfulness
to
God
for
his
light
so
long
shining
in
our
Church
:
if
our
evil
lives
so
unanswerable
to
our
outward
profession
:
if
our
contentions
so
displeasing
to
the
God
of
peace
:
our
want
of
zeal
and
devotion
in
prayer
,
do
turn
away
the
face
of
God
from
us
,
we
may
thank
our selves
:
and
his
justice
may
say
,
Perditio
tua
ex
te
,
Thy
destruction
is
of
thy self
.
2
The
Petitions
;
these
are
three
,
vide
p.
29.
1
Revive
thy
work
in
the
middest
of
the
years
;
that
is
,
as
we
have
expounded
it
literally
,
in
the
mean
time
,
preserve
thy
Church
.
In
which
Petition
we
are
taught
:
That
the
Church
of
God
is
the
work
of
God
;
1
Doct.
ye
have
heard
it
so
acknowledged
by
God
himself
.
Ask
me
concerning
my
sons
,
and
concerning
the
work
of
my
hands
,
Isa.
45.11
.
command
ye
me
.
Wherein
God
confesseth
his
Church
to
be
his
own
work
;
and
therefore
so
comprehended
in
his
care
,
that
they
may
challenge
his
protection
.
Again
,
He
calleth
his
Church
thus
:
The
Branch
of
my
planting
,
the
work
of
my
hands
,
Isa.
60.21
.
that
I
may
be
glorified
.
And
David
upon
this
prayeth
,
Forsake
not
the
works
of
thy
own
hands
.
Psal.
138.8
The
reasons
why
the
Church
is
thus
called
.
Because
the
Church
is
not
an
Assembly
that
doth
gather
themselves
together
:
as
we
say
,
That
Birds
of
a
feather
do
fly
together
:
but
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
a
congregation
of
such
as
the
free
election
of
grace
hath
called
out
of
the
world
by
the
ministery
of
the
Word
of
God
,
and
the
Sacraments
.
The
first
Church
of
God
,
in
whom
God
was
glorified
,
consisted
of
Angels
,
intellectuall
spirits
,
whereof
many
kept
not
their
first
estate
,
but
were
excommunicated
never
to
be
redeemed
.
The
first
Church
of
God
on
earth
,
were
our
first
Parents
,
whom
God
created
in
his
image
.
The
Creation
miscarried
by
the
fall
of
our
Parents
,
who
might
have
stood
if
they
would
.
The
election
of
grace
remained
unchangeable
and
continued
a
Church
in
Adam
,
in
Abel
,
in
Seth
,
which
separated
from
Cain
and
his
issue
:
in
Noah
and
Sem
,
and
in
Japhet
,
perswaded
to
the
tents
of
Shem
,
in
the
calling
of
the
Gentiles
,
so
that
all
that
have
the
election
of
grace
,
do
come
to
be
members
of
the
Church
by
vertue
of
an
effectuall
calling
:
election
designeth
them
,
vocation
declareth
them
to
be
the
members
of
the
Church
,
and
both
these
are
the
work
of
God
.
Will
you
take
it
from
Gods
own
mouth
?
who
saith
,
Levit.
20.26
.
Ye
shall
be
holy
unto
me
,
for
I
the
Lord
am
holy
,
and
have
severed
you
from
other
people
that
you
should
be
mine
.
The
Church
is
called
the
work
of
God
,
in
respect
of
his
perpetuall
presence
with
it
,
and
preservation
of
it
,
both
by
his
own
speciall
providence
,
which
is
the
priviledge
of
the
Church
,
&
also
by
the
subordinate
ministery
of
his
holy
Angels
.
1
For
his
own
providence
,
he
hath
declared
it
in
a
promise
,
I
will
not
sail
thee
,
Josh.
1.5
.
nor
forsake
thee
,
in
which
promise
,
what
interest
the
Church
hath
,
and
every
member
thereof
,
the
Authour
to
the
Hebrews
sheweth
.
Let
your
conversation
be
without
covetousnesse
,
and
be
content
with
such
things
as
you
have
,
Heb.
13.5
.
for
he
hath
said
,
I
will
never
leave
thee
,
nor
forsake
thee
.
So
that
we
may
boldly
say
,
The
Lord
is
my
helper
,
I
will
not
fear
what
man
shall
do
unto
me
.
For
which
gratious
protection
,
1
Pet.
4.19
St.
Peter
willeth
us
to
commit
our
souls
to
him
in
wel-doing
,
as
to
a
faithfull
Creatour
,
so
called
,
saith
Lyranus
,
quia
secure
conservat
,
&
gloriose
coronat
;
non
relinquit
opus
.
He
not
onely
buildeth
,
but
standeth
to
reparations
.
2
For
the
ministry
and
subvention
of
Angels
,
the
Psalmist
saith
;
Psal.
91.11
12.
He
hath
given
his
Angels
charge
over
thee
,
to
keep
thee
in
all
thy
wayes
.
They
shall
bear
thee
up
in
their
hands
.
Are
they
not
all
ministring
Spirits
?
sent
forth
to
minister
for
them
,
Heb.
1.14
.
who
shall
be
heirs
of
Salvation
?
The
Church
of
God
is
called
the
Work
of
God
,
to
honour
God
,
for
God
is
not
so
glorious
in
any
thing
that
he
hath
wrought
,
as
in
his
Church
,
for
therein
mercy
and
truth
met
together
,
righteousnesse
and
peace
kissed
each
other
,
our
election
adoption
is
to
the
praise
of
the
glory
of
his
grace
.
Ephes.
1.6
Is.
60.21
.
You
heard
himself
say
of
his
Church
.
The
work
of
my
hands
,
that
I
may
be
glorified
.
For
God
is
more
glorified
in
those
things
,
which
he
hath
wrought
by
Jesus
Christ
in
our
flesh
,
and
in
those
things
which
he
doth
for
his
sake
,
then
in
all
the
other
works
of
his
hands
.
This
will
one
day
appear
,
it
is
revealed
already
in
part
to
us
,
for
whatsoever
God
did
work
sine
verbo
incarnato
,
without
the
word
incarnate
,
it
all
shall
fail
,
and
come
to
dissolution
,
or
to
a
worse
condition
,
that
is
,
an
eternall
being
in
wo.
For
example
,
the
heavens
and
the
each
shall
all
perish
,
and
new
shall
be
made
in
their
place
,
a
new
heaven
,
and
a
new
earth
,
wherein
God
will
plant
righteousnesse
.
The
Angels
that
fell
,
and
the
reprobate
,
shall
suffer
eternall
flames
.
What
remains
now
but
Angels
and
just
men
,
the
elect
Angels
and
the
holy
Church
of
God
;
the
one
sort
elected
in
Christ
,
established
in
blisse
by
Christ
:
the
other
redeemed
by
Christ
,
these
are
reserved
to
glory
,
the
just
shall
be
as
the
Angels
of
God
in
heaven
.
In
this
Church
then
God
is
most
glorified
.
The
Church
is
called
the
Work
of
God
,
to
give
honour
to
it
here
on
earth
,
for
God
would
have
the
World
know
,
that
he
owns
his
Church
,
and
that
they
are
a
peculiar
people
,
a
chosen
generation
,
a
royall
Priesthood
,
that
he
delighteth
in
in
them
.
And
again
,
the
faithfull
delight
in
nothing
,
but
what
he
hath
wrought
in
them
and
from
them
.
So
Augustine
bringeth
in
the
Church
,
saying
;
Opus
tuum
in
me
Domine
,
vide
,
non
meum
nam
meum
si
videris
damnum
,
tuum
si
videris
Coronas
.
Behold
,
thy
work
in
mee
,
&c.
It
is
Davids
glory
,
I
am
thine
,
All
things
else
have
the
same
maker
,
that
have
any
being
,
but
the
Church
hath
the
honour
of
curious
and
costly
work
,
all
the
rest
of
the
works
of
God
are
not
worth
the
cost
that
he
bestowed
in
the
white
washing
of
this
work
.
To
turn
this
point
into
profit
.
1
Seeing
we
are
the
work
of
God
in
regard
of
election
of
grace
,
of
creation
and
protection
,
this
teacheth
us
to
live
godlily
,
righteously
and
soberly
,
in
this
present
world
,
and
to
keep
our selves
unspotted
of
the
world
.
-
1
For
election
,
Ephes.
1.4
.
He
hath
chosen
us
that
we
should
be
holy
,
and
without
blame
before
him
in
love
.
-
2
For
creation
,
Ephe.
2.10
.
We
are
his
workmanship
created
in
Christ
Jesus
unto
good
works
,
that
we
should
walk
in
them
.
-
3
For
all
his
other
favours
,
as
that
we
are
a
royall
priesthood
,
an
holy
nation
,
a
purchased
people
,
it
is
,
that
we
should
shew
forth
the
praises
of
him
,
1
Pet.
2.9
.
who
hath
called
us
out
of
darknesse
into
his
marvellous
light
.
Survey
thy
soul
,
peruse
thy
whole
conversation
without
,
search
thy
heart
within
,
suffer
not
the
Work
of
the
Lord
in
thee
to
be
defaced
,
and
defouled
with
the
uncleannesse
of
grosse
and
foul
sins
.
If
Satan
have
been
too
strong
for
thee
,
that
he
holdeth
thee
captive
,
and
bindeth
thee
,
and
maketh
thee
go
where
thou
wouldest
not
,
and
do
what
thou
abhorrest
,
yet
declare
it
by
thy
resisting
of
him
that
he
hath
usurped
,
thou
hast
not
yielded
him
possession
,
let
not
sin
set
up
a
stool
of
wickednesse
within
thee
,
let
it
not
reign
in
thy
mortall
body
.
Do
thy
Maker
so
much
right
,
to
preserve
and
keep
his
work
,
as
clean
as
thou
canst
from
the
defiling
of
the
world
.
2
Gather
boldnesse
from
this
consideration
,
to
solicite
God
in
prayers
,
for
so
it
is
used
as
an
effectuall
argument
,
Vivifica
opus
tuum
,
revive
thy
Work
,
as
David
,
I
am
thine
,
O
save
.
So
Solomon
enforceth
his
suit
to
God
for
Israel
,
for
thou
didst
seperate
them
from
all
the
people
of
the
earth
to
be
thine
inheritance
.
Therefore
,
1
Reg.
8.52
,
53.
he
prayeth
,
that
the
eyes
of
God
would
be
open
to
their
supplications
,
and
that
he
would
hearken
to
them
in
all
that
they
pray
for
.
2
In
the
petition
that
God
would
revive
and
quicken
his
Church
,
in
the
mean
time
,
that
is
,
during
the
affliction
and
vexation
of
it
,
we
are
taught
.
That
afflictions
and
the
withdrawing
of
the
light
of
Gods
countenance
from
his
Church
for
a
time
,
2
Doct.
is
such
a
deading
of
it
,
that
except
it
be
quickened
with
some
beams
of
grace
and
light
,
and
have
some
lucida
intervalla
,
it
is
a
burthen
more
then
they
can
bear
.
Satan
is
a
cunning
Serpent
,
a
roaring
Lion
,
when
he
can
get
leave
to
assault
,
he
putteth
his
whole
strength
to
it
,
as
in
the
sifting
of
Peter
,
and
in
the
buffering
of
Paul
,
and
in
the
afflicting
of
Job
.
If
Peter
,
had
not
he
had
Christs
ego
oravi
pro
te
,
I
have
prayed
for
thee
,
and
Paul
had
not
heard
his
sufficit
tibi
gratia
mea
,
thy
grace
is
sufficient
for
me
,
and
Job
had
not
had
the
preserver
of
men
to
friend
,
how
had
it
gone
with
them
?
And
great
reason
there
is
for
this
,
why
the
Church
should
faint
under
the
crosse
,
if
it
were
not
strongly
supported
by
grace
.
For
there
is
no
lesson
so
hard
for
a
child
of
God
,
to
take
out
as
to
take
up
the
crosse
of
Christ
,
and
to
follow
him
,
to
suffer
the
smart
of
affliction
with
patience
and
thanksgiving
.
For
in
the
very
regenerate
man
,
the
flesh
is
both
strong
and
unruly
,
and
nothing
so
contrary
to
the
flesh
,
as
affliction
and
tribulation
is
.
Therefore
doth
God
measure
to
his
Children
their
portion
and
draught
of
this
cup
,
because
he
knowes
whereof
we
be
made
.
So
the
Psalmist
saith
,
Psal.
125.3
.
The
rod
of
the
wicked
shall
not
rest
upon
the
lot
of
the
righteous
,
lest
the
righteous
put
forth
their
hand
unto
iniquity
.
And
for
this
St.
Paul
saith
,
God
is
faithfull
,
1
Cor.
10.13
.
who
will
not
suffer
you
to
be
tempted
above
that
you
are
able
,
but
will
with
the
temptation
also
make
away
to
escape
that
ye
may
be
able
to
bear
it
.
Wherein
note
for
comfort
in
tribulation
.
1
That
though
Satan
have
no
stay
of
his
fury
and
malice
in
our
temptations
,
yet
God
will
not
suffer
us
to
be
tempted
further
,
than
he
thinks
fit
.
For
there
is
good
use
to
be
made
of
some
temptations
,
as
St.
James
saith
,
My
brethren
,
Jam.
1.2
.
count
it
all
joy
,
when
you
fall
into
divers
temptations
,
he
meaneth
temptations
of
tryall
,
by
which
we
do
approve
our
faith
and
our
patience
,
St.
Peter
saith
.
That
the
triall
of
your
faith
being
much
more
precious
than
gold
that
perisheth
(
though
it
be
tried
with
fire
)
might
be
found
unto
praise
,
1
Pet.
1.7
.
and
honour
,
and
glory
,
at
the
appearing
of
our
Lord
Jesus
Christ
.
2
We
see
that
all
the
elect
children
of
God
have
a
measure
of
strength
to
bear
temptation
,
and
he
that
gave
them
their
measure
,
and
knoweth
what
it
contains
,
will
not
suffer
them
to
be
tempted
further
then
they
are
able
.
Herein
many
mistake
themselves
,
and
think
their
ability
to
bear
affliction
,
lesse
then
it
is
,
for
indeed
till
God
put
us
to
it
,
we
do
not
know
how
much
we
are
able
to
suffer
,
and
many
great
examples
in
Church
story
we
finde
of
those
Christians
,
young
men
and
aged
,
tender
Virgines
that
have
feared
their
own
weaknesse
much
,
who
have
filled
the
catalogue
of
Gods
confessours
and
martyrs
with
invincible
constancy
.
3
We
see
that
when
God
openeth
a
way
out
of
tribulation
that
the
faithfull
see
an
issue
,
though
for
the
time
the
temptation
be
more
then
our
strength
,
yet
the
issue
in-sight
,
doth
put
mettle
into
us
to
bear
it
.
Howsoever
,
the
flesh
will
be
more
then
a
looker
on
in
this
conflict
,
Heb.
12.11
because
no
chastning
for
the
time
seemeth
to
be
joyous
but
grievous
.
For
many
fears
arise
in
the
hearts
of
the
afflicted
,
and
Satan
is
still
suggesting
,
that
God
hath
forsaken
him
that
is
afflicted
.
Especially
such
a
great
affliction
as
this
that
was
now
threatned
to
the
Church
,
the
sword
of
the
Chaldaeans
,
depopulation
of
their
Cities
and
Towns
,
destruction
of
the
temple
,
deportation
into
the
land
of
their
enemies
,
and
seventy
years
captivity
:
this
shaketh
their
faith
in
the
promise
of
God
made
to
his
Church
,
and
maketh
them
to
doubt
that
God
hath
forgotten
to
be
gratious
,
and
will
shew
no
more
mercy
.
Let
us
learne
of
the
Prophet
what
use
we
must
make
of
afflictions
in
this
kind
,
even
prayer
:
O
Lord
,
revive
thy
work
,
let
us
comfort
our selves
in
all
tribulations
that
we
are
the
work
of
Gods
hand
,
and
let
us
commend
our selves
to
his
fatherly
love
.
Prayer
is
fidelis
nuncius
,
a
faithfull
messenger
,
we
may
dispatch
away
this
messenger
from
Babylon
,
from
the
Lions
den
,
from
the
belly
of
the
whale
,
from
the
fiery
furnace
of
heaven
,
and
it
will
do
our
errand
to
God
faithfully
and
effectually
.
It
is
St.
Augustines
comfort
.
In
Psal.
65.
Cum
videris
non
à
te
amotam
deprecationem
tuam
,
securus
esto
,
quia
non
est
amota
misrecordia
ejus
.
2
Petition
.
In
the
midst
of
the
years
make
known
.
That
is
in
the
mean
time
,
whilst
thy
Church
is
in
captivity
,
reveal
to
them
thy
gratious
purpose
of
restoring
&
avenging
them
.
The
true
comfort
in
afflictions
groweth
out
of
a
right
understanding
of
the
will
and
purpose
of
God
therein
,
that
is
,
Doctr.
that
he
beareth
a
constant
love
to
his
Church
,
however
he
punish
them
.
1
This
maketh
them
able
to
bear
affliction
,
Reas.
1
1
Cor.
10.13
.
when
we
see
that
God
maketh
a
way
to
escape
,
as
you
heard
from
St.
Paul
.
And
this
is
very
cleer
in
this
people
,
for
God
made
known
to
them
his
purpose
concerning
their
bondage
in
Aegypt
,
his
will
was
thus
revealed
to
Abraham
.
Gen.
15.13
Know
that
thy
seed
of
a
surety
shall
be
a
stranger
in
a
Land
that
is
not
theirs
,
and
shall
serve
them
,
and
they
shall
afflict
them
four
hundred
Years
.
And
also
that
nation
whom
they
shall
serve
,
will
I
judg
:
Vers.
14.
and
afterward
shall
they
come
out
with
great
substance
.
This
,
as
St.
Augustine
well
understandeth
,
doth
include
all
the
time
that
passed
between
the
birth
of
Isaac
,
and
the
entring
of
the
people
of
Israel
into
the
land
of
promise
,
during
which
time
,
they
had
no
land
of
their
own
,
and
in
a
dis-junct
reading
,
they
were
either
strangers
,
as
during
their
first
abode
in
Canaan
,
and
after
in
Aegypt
,
or
they
served
,
as
after
Josephs
death
,
and
were
afflicted
.
Four
hundred
years
are
a
long
time
,
yet
they
saw
an
end
of
their
travails
,
and
afflictions
,
and
they
knew
that
their
posterity
should
have
rest
at
last
,
and
they
knew
that
God
would
judg
their
oppressours
,
this
made
them
able
to
bear
the
affliction
.
Here
is
a
picture
drawn
to
the
life
of
a
christian
mans
life
here
on
earth
,
for
he
must
be
a
stranger
and
pilgrime
here
,
and
must
serve
and
suffer
before
he
can
come
to
Jerusalem
,
which
is
visio
pacis
,
the
vision
of
peace
,
before
he
can
come
to
rest
from
his
labours
.
This
captivity
in
Babylon
,
was
a
great
punishment
to
this
people
,
but
God
made
his
will
known
to
them
,
as
the
Prophet
here
teacheth
them
to
pray
,
for
he
gave
them
warning
of
it
long
before
,
2
Reg.
20.17
.
but
somwhat
obscurely
,
he
came
to
a
more
cleer
discovery
of
his
purpose
to
Hezechiah
.
All
shall
be
carried
into
Babylon
,
nothing
shall
be
left
.
The
Lord
also
by
Jeremie
his
Prophet
gave
them
warning
of
it
.
Jer.
16.13
.
I
will
cast
you
out
of
this
land
,
into
a
land
that
ye
know
not
.
He
threateneth
to
send
Fishers
to
fish
them
,
compare
that
with
Habakkuks
prophecy
.
Thou
makest
them
as
the
fishes
of
the
Sea
,
Hab.
1.14
.
there
you
heard
of
their
angle
,
net
,
and
dragge
.
Jeremy
is
yet
more
plain
in
this
prediction
.
Jer.
20.6
.
I
will
deliver
all
the
strength
of
the
city
,
and
all
the
labours
thereof
,
and
all
the
pretious
things
thereof
,
Jer.
25.11
.
&c.
to
be
carried
into
Babylon
.
But
most
fully
begin
at
the
9
verse
.
And
this
whole
Land
shall
bee
a
Desolation
,
Vers.
12.
and
an
Astonishment
,
and
these
Nations
shall
serve
the
King
of
Babylon
70
years
.
And
it
shall
come
to
passe
when
70
years
are
accomplished
that
I
will
punish
the
King
of
Babylon
,
Jer.
30.2
.
and
that
nation
,
saith
the
Lord
.
There
is
some
better
news
,
sic
dicit
Dominus
;
The
days
come
,
faith
the
Lord
,
that
I
will
bring
again
the
captivity
of
my
people
Israel
and
Judah
,
saith
the
Lord
,
and
I
will
cause
them
to
returne
to
the
land
that
I
gave
to
their
Fathers
,
and
they
shall
possess
it
.
The
miseries
that
smart
upon
afflicted
men
do
make
them
forget
the
comforts
that
should
heal
their
wounded
spirits
:
David
expresseth
his
vexation
so
:
My
soul
refused
comfort
,
therefore
,
O
Lord
,
make
it
known
.
Make
thy
people
sensible
of
that
comfort
,
which
thou
hast
gratiously
reserved
for
them
.
And
indeed
,
the
people
were
not
quite
out
of
heart
,
all
the
time
that
they
lived
in
that
captivity
they
stil
remembred
Jerusalem
,
and
thought
upon
Sion
,
and
expected
their
deliverance
.
But
the
dispersion
of
the
Jews
that
hath
now
continued
almost
1600
years
that
hath
lasted
long
,
and
the
time
of
their
restitution
is
not
perticularly
revealed
,
this
maketh
them
hang
the
head
,
God
in
justice
for
the
cruelty
which
they
did
execute
upon
his
Son
,
would
not
let
them
know
the
time
of
their
deliverance
,
as
in
their
former
afflictions
he
did
,
which
,
no
doubt
,
is
a
great
signe
of
Gods
heavy
indignation
.
Seeing
then
that
the
knowledge
of
the
will
of
God
and
his
purpose
revealed
in
his
Word
,
1
Vse
.
is
so
great
a
comfort
in
afflictions
,
we
are
taught
to
study
and
search
the
Book
of
Gods
Will
,
and
therein
to
exercise
our selves
,
for
he
is
the
same
God
that
he
was
,
and
his
wil
is
the
same
,
the
just
have
the
same
promises
that
they
had
,
the
unjust
shall
have
the
same
judgments
,
hear
read
the
Book
of
God
,
and
apply
it
as
thou
goest
,
for
there
thou
shalt
have
thy
portion
.
Labour
for
newnesse
of
life
,
and
that
shall
bring
thee
to
the
proof
and
tryal
,
to
the
discerning
and
experience
of
the
will
of
God
,
as
the
Apostle
saith
,
And
be
not
conformed
to
the
World
,
but
be
you
transformed
by
the
renewing
of
your
mind
,
Rom.
12.2
.
that
you
may
prove
what
is
that
good
,
that
acceptable
,
and
perfect
will
of
God
.
For
God
will
not
reveale
himself
to
the
ungodly
,
but
the
secrets
of
the
Lord
are
with
them
that
fear
him
,
and
he
will
shew
them
his
Covenant
.
We
must
rest
in
this
wil
of
God
,
with
a
fiat
voluntas
tua
,
thy
will
be
done
,
we
must
not
resist
it
,
we
must
not
murmure
at
it
,
we
must
not
make
haste
,
but
we
must
live
by
faith
,
and
tarry
the
Lords
leasure
and
in
the
mean
time
,
gather
strength
from
his
promise
,
to
establish
our
hearts
that
they
faint
not
,
and
fail
us
in
our
tribulations
.
3
Petition
.
In
wrath
remember
mercy
.
The
plea
of
the
true
Church
in
afflictions
is
mercy
,
Doct.
1
Reas.
God
taught
us
this
himself
,
for
when
our
first
Parents
had
sinned
,
they
were
afraid
and
ashamed
,
and
hid
themselves
from
God
,
there
was
no
mercy
yet
revealed
.
How
would
they
solicite
God
,
Jesus
Christ
was
not
yet
known
to
them
,
therefore
they
fled
from
God
,
for
there
is
no
drawing
neer
to
God
,
for
sinners
without
Christ
,
then
God
came
and
sought
out
Adam
,
he
arraigned
the
offenders
,
and
finding
the
Serpent
guilty
of
the
temptation
,
he
cursed
him
;
and
there
he
promised
Christ
.
When
mercy
was
revealed
to
man
,
then
he
called
the
man
first
,
and
then
the
woman
.
And
ever
since
,
that
mercy
was
made
known
to
the
Church
,
the
true
Church
hath
had
no
other
plea
but
mercy
.
There
is
misericordia
condonans
,
a
pardoning
mercy
,
he
forgiveth
all
our
iniquities
,
an
article
of
faith
,
remissio
peccatorum
,
remission
of
sins
,
there
is
misericordia
donans
,
a
giving
mercy
,
he
giveth
medicine
to
heal
all
our
infirmities
.
The
Church
knoweth
that
they
have
given
God
cause
to
be
angry
,
2
Reas.
they
know
that
if
his
wrath
be
kindled
but
a
little
,
he
is
a
consuming
fire
,
and
it
is
a
fearfull
thing
to
fall
into
his
hands
,
they
know
that
in
his
favour
is
life
,
and
at
his
right
hand
there
are
pleasures
for
evermore
.
We
have
nothing
to
keep
us
from
the
anger
to
come
but
mercy
.
Lam.
3.22
.
Psal.
51.1
.
It
is
of
the
Lords
mercies
,
that
we
are
not
all
consumed
,
for
his
compassions
fail
not
.
Have
mercy
upon
me
,
O
Lord
,
according
to
thy
loving
kindnesse
,
&c.
We
have
nothing
to
bring
us
again
in
favour
with
God
,
whom
we
provoke
every
day
,
but
his
mercy
.
But
as
for
me
I
will
come
into
thy
house
in
the
multitude
of
thy
mercies
.
Psal.
5.7
.
The
Church
knoweth
that
God
is
more
glorious
in
his
mercy
,
3
Reas.
then
in
all
his
other
attributes
,
for
his
mercy
is
above
all
his
works
;
the
justice
of
God
is
against
us
,
because
we
are
unrighteous
:
the
wisedom
of
God
is
against
us
,
because
we
have
walked
as
fools
,
and
not
as
wise
men
.
The
holiness
of
God
is
against
us
,
because
we
are
unclean
,
conceived
in
sin
,
and
born
in
iniquity
.
The
truth
of
God
is
against
us
;
for
omnis
homo
mendax
,
every
man
is
a
lyer
;
The
power
of
God
is
against
us
,
because
we
have
forsaken
him
the
fountain
of
living
water
,
&c.
The
Patience
of
God
is
against
us
,
because
he
is
a
God
that
loveth
not
iniquity
,
neither
shall
evill
dwell
with
him
;
he
hateth
all
those
that
work
wickedness
.
Onely
Mercy
is
our
friend
,
that
maketh
Christ
our
justice
,
our
wisedom
,
our
sanctification
and
redemption
;
that
maketh
truth
perform
gratious
promises
,
and
his
power
becometh
our
protection
,
his
patience
our
peace
;
Divitiae
misericordiae
,
riches
of
mercy
.
This
seemeth
to
excellent
use
;
1
To
assure
to
us
the
favour
of
God
,
1
Vse
.
because
it
is
built
upon
the
foundation
of
Gods
mercies
,
of
which
Dauid
saith
,
The
mercy
of
God
endureth
for
ever
,
his
mercy
is
euerlasting
.
The
knowledge
of
salvation
given
by
the
remission
of
our
sins
is
,
Through
the
tender
mercy
of
our
God
,
Luk.
1.77
,
78.
whereby
the
day-spring
from
on
high
hath
visited
us
.
So
that
if
God
be
angry
with
us
for
our
sin
,
yet
his
wrath
doth
not
burn
like
fire
;
but
as
he
sayd
of
Solomon
,
I
will
chasten
him
with
the
rods
of
men
,
but
my
mercy
will
I
not
take
utterly
from
him
.
2
It
seemeth
to
rebuke
those
that
put
their
trust
in
humane
merits
,
or
works
of
the
Law
,
they
that
come
to
God
for
wages
,
forsake
their
own
mercy
;
nothing
so
contrary
to
Divine
mercy
,
as
humane
condignity
.
3
Because
here
is
anger
and
mercy
together
,
2
Cor.
1.3
.
Na●u
.
1
2.
this
killeth
all
presumption
,
for
he
that
is
called
The
God
of
mercies
,
is
called
a
jealous
God
,
and
a
furious
Avenger
.
And
the
rods
of
men
well
laid
on
will
smart
,
and
draw
bloud
.
4
This
inviteth
to
new
life
,
because
,
The
goodness
and
mercy
of
God
leadeth
to
repentance
,
and
the
Crown
of
it
.
Rom.
2.6
.
5
Seing
we
have
so
much
need
of
mercy
our
selvs
,
let
us
shew
mercy
unto
others
.
Estote
misericordes
,
ut
pater
vester
coelestis
,
be
ye
mercifull
,
as
your
heavenly
father
;
for
there
shall
be
judgement
without
mercy
to
him
that
sheweth
no
mercy
Christ
abideth
yet
naked
,
and
sick
and
imprisoned
,
and
hungry
and
thirsty
,
in
our
poor
brethren
,
as
his
mercy
embraceth
us
,
so
let
our
mercy
embrace
him
,
that
he
may
say
,
esurivi
&
pavistis
,
I
was
hungry
,
and
ye
fed
me
.
Ver.
3.
God
came
from
Teman
,
and
the
holy
one
from
mount
Paran
,
Selah
.
His
glorie
covered
the
Heavens
,
and
the
Earth
was
full
of
his
praise
.
4
And
his
brightness
was
as
the
light
,
he
had
horus
coming
out
of
his
hand
,
and
there
was
the
hiding
of
his
power
.
5
Before
him
went
the
pestilence
,
and
burning
coals
went
forth
at
his
feet
.
THe
second
part
of
this
Psalm
doth
contein
a
celebration
of
the
prayses
of
God
,
Vid.
divis
.
p.
23.
which
also
doth
declare
upon
what
grounds
,
the
Church
in
affliction
and
captivity
doth
put
trust
in
God
.
The
whole
Section
is
a
commemoration
of
the
great
power
and
glory
,
and
power
and
mercy
of
God
shewed
in
behalf
of
his
own
people
,
v.
3
,
4
,
5.
ad
finem
,
v.
15.
-
1
In
his
coming
to
them
from
Paran
and
Teman
.
-
2
Of
the
same
power
and
glory
declared
in
giving
of
the
possession
of
the
land
of
Canaan
to
Israel
.
-
3
In
the
dismay
of
the
Nations
,
v.
7.
-
4
In
the
marvellous
Water-works
,
8
,
9
,
10.
-
5
In
their
great
victories
within
the
Land
.
I
begin
at
the
first
;
God
came
from
Teman
,
and
the
holy
one
from
Mount
Paran
.
The
best
exposition
that
I
do
finde
amongst
many
,
of
these
words
,
is
,
that
here
is
remembred
the
coming
of
God
to
Israel
,
when
he
gave
them
the
Law
written
in
two
Tables
of
stone
,
with
his
own
hand
.
For
God
came
then
from
Teman
and
Paran
:
Paran
was
a
great
mountain
neer
to
mount
Sinai
,
but
Teman
signified
the
South
;
so
God
came
from
the
South
,
thence
came
God
to
give
Israel
his
Law
,
wherein
he
did
express
himself
the
King
of
this
people
,
by
coming
so
neer
to
them
,
by
shewing
himself
so
openly
,
and
by
revealing
his
wil
to
them
so
plainly
.
This
was
so
great
a
favour
done
to
them
,
that
he
addeth
Selah
,
which
word
is
onely
used
in
Davids
Psalmes
,
and
in
this
Psalme
,
and
the
word
in
the
judgments
of
the
learned
is
sometime
vox
optantis
,
the
voice
of
one
that
wisheth
,
aequivalent
to
Amen
,
or
vox
admirantis
,
the
voice
of
one
admiring
,
shewing
some
speciall
matter
,
or
vox
affirmantis
,
of
one
affirming
,
avouching
what
is
said
,
or
vox
meditantis
,
of
one
meditating
,
requiring
consideration
of
what
is
said
.
But
withall
,
it
is
a
rest
in
Musique
.
Jerome
saith
,
it
is
,
commutatio
metri
,
or
vicissitudo
canendi
,
his
glory
covered
the
heavens
,
and
the
earth
was
full
of
his
praise
.
]
And
His
Brightnesse
was
as
the
Light
,
]
he
meaneth
the
brightnesse
of
that
glory
wherein
he
appeared
,
when
he
gave
the
Law
set
forth
.
Exod.
19.16
.
For
there
were
Thunders
and
Lightnings
.
He
had
Horns
comming
out
of
his
hands
,
]
by
Horns
,
in
Scripture
,
strength
is
signified
,
the
horne
of
salvation
is
the
strength
of
salvation
,
the
exalting
of
the
horne
is
the
advancing
of
power
,
and
these
are
said
to
be
in
his
hands
,
because
the
hands
and
arms
are
called
the
strong
men
in
the
body
,
they
are
the
instruments
of
power
.
And
there
was
the
hiding
of
his
power
,
]
there
in
that
apparition
,
God
did
hide
his
power
from
the
rest
of
the
world
,
and
declared
it
perticularly
to
his
Church
,
as
David
saith
.
He
hath
not
dealt
so
with
any
nation
,
and
as
for
his
judgments
,
Psal.
147.20
.
they
have
not
known
them
.
Before
him
went
the
Pestilence
,
]
and
burning
coals
went
forth
at
his
feet
.
]
His
meaning
is
that
God
then
declared
himself
mighty
in
the
punishment
of
his
enemies
,
and
the
enemies
of
his
Church
,
for
under
these
two
kinds
of
punishments
by
pestilence
and
fire
,
he
sheweth
that
God
hath
the
command
of
all
the
instruments
of
wrath
,
of
which
these
two
,
by
plague
and
fire
,
are
the
most
licking
and
devouring
,
putting
no
difference
where
they
go
.
And
this
hath
reference
to
the
many
plagues
wherewith
he
punished
the
Aegyptians
,
when
he
brought
his
people
from
the
land
of
Aegypt
,
from
the
house
of
bondage
.
The
summe
of
all
is
this
,
that
God
hath
declared
himself
glorious
.
-
1
In
his
speciall
favour
to
his
people
.
-
2
In
his
just
vengeance
.
From
whence
these
points
of
doctrine
issue
.
-
1
That
the
consideration
of
Gods
former
mercies
,
doth
strengthen
faith
in
present
tribulations
.
-
2
That
the
Church
of
God
hath
a
speciall
interest
in
the
power
and
protection
of
God
.
-
3
That
God
is
armed
with
power
to
punish
evill
doers
.
-
4
That
in
all
this
God
was
glorified
.
First
,
the
consideration
of
former
mercies
doth
strengthen
faith
in
present
troubles
.
Therefore
do
they
commemorate
the
manner
of
Gods
glorious
comming
from
Teman
and
of
Paran
,
wherein
he
had
glory
in
the
heavens
,
and
prayse
upon
the
earth
.
David
did
make
good
use
of
this
point
often
.
For
when
my
distresse
came
,
he
found
comfort
in
this
remembrance
.
Now
thou
art
farre
of
,
and
goest
not
forth
with
our
armies
.
Thou
makest
us
turn
back
from
the
adversary
,
Psal.
44.9.10
.
and
they
which
hate
us
spoile
for
themselves
,
&c.
To
comfort
this
affliction
,
he
beginneth
that
Psalme
.
We
have
heard
with
our
ears
,
O
God
,
and
our
fathers
have
told
us
,
what
thou
didst
in
their
days
,
and
in
the
times
of
old
.
How
thou
didst
drive
out
the
heathen
with
thy
hand
,
and
planted
them
,
&c.
So
,
Psal.
74
9.
again
,
complaining
of
great
afflictions
.
We
see
not
our
signes
,
there
is
no
more
any
Prophet
,
this
is
his
comfort
.
God
is
my
King
of
old
,
working
Salvation
in
the
midst
of
the
Earth
.
Thou
didst
divide
ehe
Sea
by
thy
power
,
&c.
So
again
,
Psal.
77.2
.
In
the
day
of
my
trouble
,
I
sought
the
Lord
,
my
soar
ran
,
and
ceased
not
,
and
in
the
night
my
soul
refused
comfort
.
Then
I
considered
the
days
of
old
,
Verse
5.
Psal.
4.1
.
and
the
years
of
ancient
times
.
Thou
hast
enlarged
me
when
I
was
distrest
.
The
reason
why
this
doth
minister
comfort
to
the
Church
,
1
Reas.
is
,
because
we
have
learned
that
our
God
is
constant
in
his
love
,
whom
he
once
loved
,
he
ever
loveth
;
for
he
is
without
variablenesse
,
and
shadow
of
changing
,
as
the
Apostle
and
the
Psalmist
saith
.
But
thou
art
the
same
,
&
thy
years
shall
have
no
end
.
Ps.
102.27.28
.
The
children
of
the
servants
shall
continue
,
and
their
seed
shall
be
established
before
thee
.
The
goodness
of
God
endureth
continually
.
Psal.
52.1
.
Reas.
2.
Because
the
commemoration
of
former
benefits
is
a
work
of
thanksgiving
and
prayse
,
and
that
is
the
highest
service
that
we
can
perform
to
God
in
his
worship
,
this
is
,
Sicut
in
coelo
,
it
is
heaven
upon
earth
;
For
it
is
a
good
thing
to
give
thanks
unto
the
Lord
,
and
to
sing
prayses
to
the
Name
of
the
most
High
.
Psal.
92.1
.
Ps.
50.23
.
It
is
good
for
God
,
for
,
He
that
offereth
me
praise
glorifieth
me
,
and
for
that
he
made
us
.
It
it
good
for
us
,
for
,
with
such
Sacrifices
God
is
well
pleased
;
there
is
our
happiness
,
for
in
his
favor
is
light
.
Reas.
3
Again
,
the
thankfull
commemoration
of
former
mercies
of
God
to
us
doth
draw
on
new
benefits
;
for
thanksgiving
as
it
is
Gods
crop
which
he
gathereth
from
us
of
the
seed
of
his
many
favours
,
so
it
is
our
seed
which
we
cast
into
the
ground
of
Gods
kindness
,
and
it
bringeth
us
an
harvest
of
new
blessings
.
Every
man
thinks
his
seed
well
bestowed
in
good
ground
that
yeeldeth
an
encrease
,
and
God
hath
said
;
Them
that
honour
me
I
will
honour
.
1
Sam.
2.30
.
This
point
is
of
excellent
use
,
Vse
.
to
stir
us
up
to
a
wise
consideration
of
the
constant
love
of
God
,
to
such
as
fear
&
serve
him
.
Benefits
are
soon
forgotten
,
therefore
,
as
David
saith
,
I
called
upon
the
Lord
in
my
trouble
,
so
he
stirreth
up
himself
to
thankfulness
;
My
soul
praise
thou
the
Lord
,
and
forget
not
all
his
benefits
,
He
found
great
comfort
in
this
looking
back
.
When
he
undertook
Goliah
,
and
Saul
discouraged
him
as
unable
for
it
,
he
looked
back
to
the
time
past
,
and
remembred
how
God
had
delivered
him
from
a
Lion
,
and
a
Bear
,
and
from
that
experience
of
Gods
good
help
,
he
resolved
to
attempt
the
uncircumcised
Philistine
.
And
in
his
declining
years
,
when
age
grew
upon
him
,
he
comforted
his
drooping
spirits
thus
,
Thou
art
my
hope
,
O
Lord
,
God
,
Psa.
71.5
.
even
my
trust
from
my
youth
.
Vpon
thee
have
I
been
stayed
from
the
womb
,
thou
art
he
that
took
me
from
my
mothers
bowels
.
Cast
me
not
off
in
the
time
of
age
,
forsake
me
not
when
my
strength
faileth
.
There
be
three
sorts
of
men
that
do
even
run
themselves
upon
the
edge
and
point
of
reprehension
,
we
cannot
here
forgive
them
a
chiding
.
1
Those
that
,
tanquam
prona
pecora
,
as
groveling
beasts
do
look
onely
upon
the
time
incumbent
,
mistaking
St.
Paul
,
who
saith
,
I
forget
that
which
is
behind
.
Lyranus
understandeth
him
,
legalia
&
terrena
.
Theophilact
better
:
Praeteritarum
virtutum
nihil
reminiscor
,
nec
memoria
repeto
,
Phil.
3.13
.
sed
ea
omnia
post
tergum
relinquo
.
So
we
must
forget
all
the
good
we
have
done
,
as
being
short
of
perfection
,
that
we
may
mend
our
pace
in
the
ways
of
Gods
Commandements
.
But
the
Apostle
did
look
back
to
times
past
,
to
see
what
Christ
had
done
for
us
,
how
he
loved
us
when
we
were
his
enemies
,
how
he
washed
us
in
his
bloud
,
how
he
forgave
him
his
sins
,
and
how
he
obteined
mercy
of
him
,
because
what
he
did
,
he
did
it
ignorantly
through
unbelief
.
2
Those
also
are
here
reproved
,
who
look
only
to
the
time
past
,
and
see
therein
nothing
but
Gods
temporall
favours
,
but
regard
not
the
times
present
,
and
consider
not
Gods
spirituall
graces
Some
that
lived
in
the
time
of
Popery
,
do
prayse
those
dais
:
then
was
good
house-keeping
,
easie
rents
,
a
constant
fashion
of
apparrel
;
that
many
Gentlemen
had
the
lands
of
their
grandfathers
in
possession
,
and
their
cloaths
on
their
backs
;
then
was
no
seeking
of
reversions
,
or
buying
of
offices
,
no
market
of
Church-livings
.
Israel
did
so
:
Remember
the
fish
that
we
are
in
Aegypt
for
nought
,
the
Cucumbers
,
and
the
Melons
,
and
the
Leeks
,
and
the
Onions
,
num.
●1
.
5
.
and
the
Garlick
.
I
deny
not
,
but
when
the
people
of
this
Land
were
fewer
,
and
the
vanity
of
the
pride
of
other
Nations
,
and
many
of
their
foul
sins
kept
home
,
and
were
not
imported
hither
,
there
were
better
times
for
the
belly
then
these
are
.
But
let
us
see
the
state
of
souls
at
that
time
,
they
were
then
in
the
house
of
bondage
,
under
Pharaoh
of
Rome
:
Beef
and
Mutton
,
Wheat
and
Barly
were
cheap
:
but
the
two
Testaments
,
the
two
breasts
of
the
Church
,
were
like
a
Fountain
sealed
up
,
and
like
a
Garden
enclosed
.
But
when
Queen
Elizabeth
began
to
rest
in
this
Hemisphere
,
like
the
Sun
to
run
her
race
,
she
turned
that
night
into
day
,
and
maintained
this
light
till
she
was
taken
up
into
heaven
;
and
she
that
was
a
shining
star
on
earth
,
and
blest
the
Church
of
God
here
with
benigne
aspect
and
influence
,
was
made
a
glorious
ever
blessed
Saint
in
heaven
.
In
the
beginning
of
her
raign
,
God
came
from
Teman
:
The
Holy
one
from
mount
Paran
;
God
revealed
himself
in
the
glorious
Sun-shine
of
his
Gospel
of
peace
.
3
They
are
also
reproved
,
who
out
of
too
much
fore-casting
fear
of
the
times
to
come
,
do
quite
forget
both
the
former
and
the
present
mercies
of
God
,
and
astonish
themselves
with
representations
of
hideous
formes
of
ensuing
dangers
.
The
God
that
gave
us
his
light
of
Truth
,
and
hath
continued
it
so
many
happy
years
of
peace
amongst
us
,
hath
begun
,
he
will
also
make
an
end
;
by
this
light
,
no
doubt
,
many
faithful
souls
have
found
the
way
to
the
throne
of
grace
,
whose
continuall
prayers
to
God
for
the
happy
estate
of
his
Church
,
are
able
to
make
this
Sun
stay
his
course
,
and
not
withdraw
his
light
from
us
;
their
prayers
and
devotions
know
the
way
to
heaven
so
well
,
and
plead
the
cause
of
the
Church
so
effectually
,
that
we
have
cause
to
hope
,
that
the
goodness
of
God
which
endureth
,
yet
daily
will
not
fail
us
,
but
that
we
shall
fee
it
,
and
tast
of
it
,
in
this
land
of
the
living
.
Once
,
let
us
remember
,
under
whose
shadow
we
live
,
a
learned
gracious
King
,
who
hath
seen
into
the
darkness
of
Popery
,
and
laid
it
open
,
no
Christian
Prince
so
much
,
no
Christian
more
:
he
hath
put
his
hand
to
the
Plough
,
and
he
cannot
forget
Lets
Wife
.
Let
us
not
make
our selves
certain
afflictions
,
out
of
uncertain
fears
,
and
draw
upon
us
the
evils
of
to
morrow
,
For
sufficient
for
the
day
is
the
evil
thereof
.
Queen
Elizabeth
,
brought
into
this
Church
and
Land
,
True
Religion
and
Peace
,
King
James
hath
continued
it
,
let
us
be
thankfull
to
God
for
it
,
and
let
us
be
ever
telling
what
the
Lord
hath
done
for
our
souls
:
Let
not
our
unquiet
wranglings
amongst
our selves
provoke
the
God
of
Peace
against
us
,
neither
let
our
busie
eves-dropping
the
counsels
and
intendments
of
State
which
are
above
us
,
and
belong
not
to
us
make
us
afraid
,
our
work
is
,
In
all
things
to
give
thanks
,
For
what
we
have
received
already
,
for
what
we
do
possesse
and
enjoy
:
and
pray
continually
for
that
we
would
have
,
for
all
men
;
especially
for
our
King
,
that
under
him
we
may
lead
a
quiet
and
and
peaceable
life
in
all
godliness
and
honestie
:
1
Tim.
2.2
.
and
then
,
Rejoyce
evermore
,
Rejoyce
in
the
Lord
,
and
again
,
I
say
rejoyce
.
He
that
came
from
Teman
and
Paran
,
to
a
people
,
that
sate
in
darkness
and
in
the
shadow
of
death
,
and
gave
us
light
,
hath
ever
since
so
supplyed
us
with
oile
,
that
we
may
say
,
difficiunt
vasa
,
the
want
is
on
our
part
,
for
truly
God
is
good
to
Israel
,
to
all
such
that
have
faithfull
and
true
hearts
.
To
this
end
,
let
me
stir
you
up
to
a
remembrance
of
the
times
past
,
beginning
at
the
Initium
regni
November
,
17
,
in
Anno
,
1558.
for
so
long
hath
this
Sun
of
righteousness
shined
clear
upon
our
Church
.
2
Doctr.
The
Church
hath
a
speciall
interest
in
the
power
and
protection
of
God
,
gathered
from
hence
,
he
had
hornes
comming
out
his
hands
,
and
there
was
the
hiding
of
his
power
.
There
is
a
power
that
God
openly
sheweth
,
and
that
is
extended
to
an
universall
protection
of
all
the
works
of
Gods
hand
,
but
there
is
a
power
that
he
hideth
,
and
that
is
his
speciall
protection
of
his
Church
.
1
He
protecteth
them
,
David
gives
them
a
good
instance
in
the
former
mercies
of
God
to
this
people
.
When
they
were
yet
but
few
,
and
they
strangers
in
the
land
.
1
Ch●on
.
16.19
.
And
when
they
went
from
nation
to
nation
,
from
one
Kingdome
is
another
people
.
He
suffered
no
man
to
do
them
any
wrong
,
but
reproved
even
Kings
for
their
sakes
,
saying
,
Touch
not
my
anointed
,
and
do
my
Prophets
no
harme
.
And
the
Psalmist
can
give
no
other
reason
of
this
speciall
protection
,
but
on
Gods
part
,
because
he
had
a
favour
to
them
;
and
on
their
part
,
that
they
might
keep
his
statutes
,
and
observe
his
lawes
.
And
these
be
motives
that
establish
Gods
protection
upon
his
Church
,
in
all
the
ages
thereof
.
His
mercy
and
our
obedience
,
which
lesson
if
we
take
out
well
,
we
shall
learne
thankfulnesse
to
him
for
his
favour
,
and
holinesse
in
our
lives
.
And
this
is
that
godlinesse
,
which
hath
the
promises
of
this
life
,
and
that
which
is
to
come
.
2
He
hideth
the
horne
of
our
Salvation
.
-
1
From
his
Church
,
in
some
measure
,
to
keep
us
from
presumption
,
so
that
we
do
often
rather
believe
then
feel
the
loving
kindnesse
of
the
Lord
,
and
to
stirre
us
up
to
prayer
,
for
the
more
we
are
made
sensible
of
our
wants
,
the
more
are
we
provoked
to
invocation
of
the
name
of
the
Lord
.
-
2
From
the
world
,
that
hateth
his
Church
,
that
they
may
fulfill
their
iniquity
,
and
declare
their
uttermost
malice
against
the
Church
,
and
when
he
had
suffered
PHAROAH
and
his
hoast
to
follow
his
people
of
Israel
into
the
red
Sea
,
and
there
taketh
of
their
Chariot
wheels
,
then
they
shall
see
it
and
say
,
we
will
fly
from
the
face
of
Israel
,
Exod.
14.25
.
for
the
Lord
fighteth
for
them
against
the
Aegyptians
.
Great
is
the
profit
of
this
point
in
the
case
of
those
spirituall
desertions
,
Vse
.
whereby
God
for
a
time
seemeth
to
forsake
his
own
children
.
Well
are
they
described
by
Gods
own
mouth
.
For
a
small
moment
have
I
forsaken
thee
,
but
with
great
mercies
will
I
gather
thee
.
Isa.
54.7
.
In
a
little
wrath
,
I
hid
my
face
from
thee
for
a
moment
,
but
with
everlasting
kindnesse
will
I
have
mercy
on
thee
,
saith
the
Lord
,
thy
Redeemer
.
Which
sheweth
that
the
hiding
of
Gods
protecting
power
,
is
not
totall
,
but
partiall
,
for
it
is
in
a
little
anger
,
and
it
is
not
finall
,
but
temporary
,
for
a
small
moment
.
1
In
outward
things
.
In
the
example
in
my
text
,
God
hid
his
hand
in
his
bosome
,
&
the
horn
of
his
Salvation
was
almost
all
out
of
sight
for
the
space
of
70
years
,
during
the
captivity
of
the
Church
.
So
many
of
Gods
dear
Servants
drink
deep
of
the
bitter
cup
of
affliction
,
suffering
the
contempt
and
injuries
of
the
world
,
in
bonds
,
imprisonments
,
oppressions
,
scourges
,
such
as
the
world
is
not
worthy
of
:
yet
do
they
not
want
a
secret
feeling
of
the
power
of
Gods
protection
,
quickning
their
patience
,
and
reviving
his
own
work
in
them
,
in
the
midst
of
the
years
.
2
In
spirituall
graces
.
Sometime
God
taketh
away
from
his
children
their
feeling
of
his
love
,
and
of
the
joy
of
the
Holy
Ghost
,
and
that
they
finde
with
much
grief
.
1
In
the
oppression
of
the
heart
with
sorrow
,
wherein
they
feel
no
comfort
,
as
David
;
My
soar
ran
,
and
ceased
not
;
my
soul
refused
comfort
.
Psal.
77.2
,
3.
I
did
think
upon
God
and
was
troubled
.
In
the
ineffectuating
the
means
of
salvation
for
a
time
.
For
many
holy
zealous
souls
desirous
to
do
God
good
service
,
do
complain
,
that
they
hear
the
Word
,
&
do
not
profit
by
it
,
they
receive
the
Sacraments
,
and
do
not
tast
how
sweet
it
is
;
they
pray
,
but
they
feel
not
the
Spirit
helping
their
infirmities
;
they
give
thanks
and
praise
to
God
,
but
they
do
not
feel
that
inward
dancing
of
the
heart
,
and
jubilation
of
the
soul
,
and
rejoycing
in
God
,
that
should
attend
his
prayse
,
yea
,
rather
they
perceive
in
themselves
a
going
backward
from
God
,
as
the
Church
complaineth
.
O
Lord
,
Isa.
63.17
.
why
hast
thou
made
us
to
erre
from
thy
ways
,
and
hardened
our
heart
from
thy
fears
?
3
Sometimes
when
we
have
the
zeal
of
Gods
glory
,
and
a
strong
desire
to
serve
him
,
we
feel
a
failing
in
the
act
of
obedience
,
and
as
the
Apostle
complaineth
,
when
we
delight
in
the
Law
of
God
concerning
the
inner
man
:
Rom.
7.22
We
finde
another
law
in
our
members
rebelling
against
the
law
of
our
minds
,
and
leading
us
captive
to
the
law
of
sin
,
which
is
in
our
members
:
for
,
Sometimes
,
when
we
set
and
dispose
our selves
to
the
worship
of
God
in
prayer
and
thanksgiving
,
or
to
the
hearing
of
the
Word
,
either
a
covetous
or
a
wanton
,
or
an
envious
,
or
an
ambitious
thought
thwarts
us
,
and
carries
us
quite
away
for
a
time
,
and
we
have
much
a
doe
to
redeeme
our selves
from
it
.
4
Sometimes
we
do
feel
such
want
of
the
Spirit
of
God
in
us
,
that
Satan
takes
advantage
thereat
,
perswadeth
that
God
hath
forsaken
us
:
and
thus
many
of
Gods
deare
children
feel
the
bitternesse
of
despaire
for
a
time
,
in
which
agony
,
Job
cries
,
For
the
arrows
of
the
Almighty
are
within
me
,
Job
.
6.4
.
the
poison
whereof
drinketh
up
my
spirit
,
the
terrour
of
God
do
set
themselves
in
array
against
mee
.
In
this
fit
of
deep
agony
some
have
died
despairing
and
blaspheming
the
name
of
God
:
some
have
done
violence
to
themselves
,
and
have
died
of
their
own
hand
,
of
whom
let
christian
charity
hope
the
best
,
seeing
,
that
God
hideth
the
horne
of
his
salvation
out
of
sight
.
Therefore
David
prayeth
,
O
forsake
not
me
utterly
,
Ps.
119.8
.
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
usquè
valde
,
as
our
English
over-long
,
for
the
word
utterly
,
is
somewhat
too
full
of
fear
,
and
the
hiding
of
this
power
,
giveth
hope
to
the
distressed
,
the
light
will
rest
in
darknesse
.
3
Doctr.
God
is
armed
with
instruments
of
vengeance
to
punish
sin
,
pestilence
,
and
burning
coals
.
The
10
plagues
of
Egypt
do
prove
this
and
the
destruction
of
Pharoah
&
his
hoast
in
the
red
Sea
.
And
lest
the
Church
should
presume
too
far
upon
his
favor
,
the
story
of
the
passage
of
the
children
of
Israel
,
from
the
Land
of
Egypt
to
Canaan
is
full
of
examples
of
terrour
to
evill
doers
,
which
the
Apostle
doth
urge
and
presse
to
the
Corinthians
,
and
giveth
them
warning
of
the
wrath
to
come
.
For
he
saith
,
1
Cor.
10.5
first
in
generall
termes
,
that
with
many
of
them
God
was
not
well
pleased
,
for
they
were
overthrown
in
the
wilderness
.
And
in
perticular
,
he
nameth
some
sharp
judgment
,
For
fornication
,
Vers.
8.
Num.
25.9
there
fell
in
one
day
twentie
three
thousand
.
That
was
the
plague
,
and
St.
Paul
speaks
within
compasse
,
for
we
read
24000.
For
tempting
:
Verse
9.
Num.
21.6
Verse
20.
of
God
,
they
were
destroyed
with
serpents
:
these
were
the
fiery
serpents
.
For
murmuring
they
were
destroyed
of
the
destroyer
,
which
I
understand
the
plague
.
Those
men
which
did
bring
up
the
evill
report
of
the
Land
,
num.
14.37
.
died
by
the
Plague
before
the
Lord
.
David
describing
the
judgments
of
God
in
those
dayes
,
saith
;
Ps.
106.18
.
Num.
16.31
.
A
fire
was
kindled
in
their
company
,
and
burnt
up
the
wicked
:
meaning
the
250
that
offered
incense
,
who
murmured
against
Moses
and
Aaron
.
Thus
you
see
,
how
the
pestilence
still
walked
before
him
,
and
burning
coals
at
his
feet
.
Not
onely
without
the
pale
amongst
the
enemies
of
his
Church
,
but
within
foul
amongst
such
,
as
were
reckoned
with
the
Church
.
In
which
course
of
powerfull
justice
,
1
Reas.
he
hath
still
gone
forward
to
put
the
sonnes
of
men
in
fear
,
that
they
may
know
they
are
but
men
,
and
that
they
may
not
dare
to
resist
the
right
hand
of
the
most
High
.
For
Satan
doth
still
suggest
that
God
is
mercifull
,
and
so
animates
sinners
to
do
evill
,
by
feeding
their
presumption
.
Therefore
the
children
of
God
,
who
set
God
always
before
their
eyes
,
do
not
only
behold
him
as
he
is
togatus
in
peace
,
or
as
he
is
rogatus
easily
entreated
,
but
as
he
is
oculatus
to
behold
,
and
aculeatus
to
sting
sinners
,
it
is
the
voice
of
the
Church
.
In
the
way
of
thy
judgments
have
we
waited
for
thee
:
Isa.
26.6
.
this
keepeth
children
in
awe
,
this
shewing
of
the
rod
saves
them
many
a
swinging
,
and
for
the
ungodly
of
the
earth
,
it
filleth
them
with
the
terrour
of
the
Lord
,
they
dare
not
do
all
that
they
would
,
for
fear
of
the
pestilence
that
destroyeth
at
the
noon
day
,
and
for
fear
of
stirring
these
coals
at
the
feet
of
God
,
which
can
so
soon
overtake
them
.
So
God
hath
these
judgments
at
hand
,
to
put
men
out
of
hope
of
impunity
,
which
is
the
greatest
flattery
to
sooth
up
sin
,
that
is
;
The
false
Prophets
seduced
the
people
of
God
,
saying
,
peace
,
peace
:
Ezek.
13.10
and
thereby
,
They
strengthened
the
hands
of
the
wicked
,
Verse
22.
that
he
should
not
return
from
his
wicked
way
,
by
promising
him
life
.
It
is
said
of
the
Magistrates
of
the
earth
,
That
they
do
not
bear
the
Sword
in
vain
,
and
can
we
think
that
this
supream
Lord
of
all
doth
carry
these
rods
of
vengeance
so
near
him
;
the
Pestilence
before
his
face
,
and
these
burning
coals
at
his
feet
for
nothing
2
Hee
nameth
these
two
judgments
for
all
,
2
Reas.
because
they
be
of
sudden
dispatch
,
and
of
quick
execution
:
the
plague
we
do
know
how
speedy
it
is
in
a
work
of
destruction
,
three
days
pestilence
swept
away
threescore
and
10000
in
Davids
time
.
We
cannot
forget
what
desolations
it
hath
made
in
this
our
great
City
,
and
what
terrour
it
made
all
the
Land
over
.
Fire
is
a
merciless
Element
,
sudden
and
cruel
in
consumption
of
all
combustible
matter
,
the
Apostle
chose
that
resemblance
,
to
express
God
in
a
fury
,
Deus
noster
ignis
consumens
,
Our
God
is
a
consuming
fire
.
Here
is
not
onely
the
violence
of
wrath
,
1
Thess.
5.
but
the
suddainess
also
expressed
,
the
last
fire
that
shall
destroy
the
world
,
shall
come
as
a
Thief
in
the
night
,
as
that
shower
of
fire
and
Brimstone
fell
upon
Sodom
.
This
teacheth
the
man
of
earth
,
1
Vse
.
who
is
but
man
to
feare
when
the
plague
commeth
,
to
consider
that
he
is
but
stubble
;
and
therefore
not
fit
to
encounter
this
fire
,
he
is
but
man
,
and
not
fit
to
meet
this
devouring
pestilence
;
therefore
let
him
not
provoke
the
God
of
this
power
,
let
him
not
stir
up
these
coals
,
nor
awake
judgement
,
rather
let
him
quench
this
fire
with
the
tears
of
true
repentance
.
As
Christ
said
to
the
Church
of
Sardis
,
Remember
how
thou
hast
received
and
heard
,
R●v
.
3.3
.
hold
fast
and
repent
,
if
thou
wilt
not
watch
,
I
will
come
to
thee
as
a
thief
.
It
is
not
the
way
of
peace
to
put
away
the
evill
day
,
Amos
6.3
.
rather
let
us
put
away
the
evil
,
and
break
off
our
sins
by
repentance
,
that
we
may
obtein
mercy
in
the
time
of
need
.
He
that
hath
such
ready
instruments
of
wrath
to
punish
sin
,
is
not
to
be
dallied
with
,
he
may
surprise
us
on
the
bed
whereon
we
study
mischief
;
he
may
meet
us
at
the
doore
when
we
are
going
forth
to
act
it
,
he
may
overtake
us
when
we
are
upon
the
way
,
he
may
cut
us
off
in
the
act
of
sin
,
and
bring
us
from
the
fact
to
judgement
.
And
how
soever
his
mercy
hath
the
name
above
his
other
works
,
and
his
patience
and
long
suffering
be
the
fruits
of
his
mercy
,
yet
he
never
had
mercy
enough
to
swallow
,
or
consume
either
his
justice
or
his
truth
.
He
hath
diverted
his
plague
often
,
he
hath
sometimes
called
it
in
,
and
long
he
keepeth
it
in
,
for
that
he
expecteth
repentance
,
but
he
hath
never
turned
it
out
of
his
service
,
but
hath
it
always
before
him
,
he
hath
also
turned
his
fire
another
way
,
that
it
might
not
come
neer
the
Tabernacles
of
the
righteous
;
but
he
hath
never
quenched
it
,
it
is
always
at
his
feet
,
if
he
moveth
that
moveth
with
him
,
the
Rain-bow
about
his
head
is
the
joy
of
his
Church
,
the
coals
of
terrour
at
his
fire
,
are
the
terrour
of
the
wicked
.
2.
We
have
also
our
lesson
herein
,
Vse
2
2
Cor.
5.11
for
the
Apostle
saith
;
Knowing
therfore
the
terror
of
the
Lord
we
perswade
men
,
but
we
are
made
manifest
unto
God
,
and
I
trust
are
made
manifest
also
in
your
consciences
.
We
find
this
danger
in
sin
,
and
this
severity
in
judgement
;
thereupon
we
perswade
men
to
a
conscionable
course
of
life
,
such
as
may
keep
them
unspotted
of
the
world
.
If
we
do
not
acquaint
you
with
the
terrour
of
the
Lord
,
and
shew
you
the
pestilence
that
walketh
before
him
,
and
the
burning
coals
at
his
feet
,
God
will
right
himself
upon
us
,
for
as
he
told
his
Prophet
Ezekiel
,
so
he
will
deal
with
us
.
Son
of
man
I
have
made
thee
a
watchman
to
the
house
of
Israel
,
therefore
hear
the
word
from
my
mouth
,
Ezc.
3.17
.
and
give
them
warning
from
me
,
When
I
say
to
the
wicked
,
thou
shalt
surely
dye
,
and
thou
givest
him
not
warning
,
nor
speakest
to
warn
the
wicked
from
his
evill
way
,
to
save
his
life
,
the
same
wicked
man
shall
dye
in
his
iniquity
,
but
his
bloud
will
I
require
at
thy
hand
.
This
excuseth
us
to
you
,
when
we
preach
the
rod
of
God
,
even
pestilence
and
coales
of
fire
,
that
this
is
not
our
furie
and
railing
,
as
some
call
it
,
but
it
is
the
wrath
of
the
Lord
against
sin
,
and
if
we
temper
a
bitter
potion
for
you
to
drink
,
it
is
not
poison
but
medicine
,
and
it
is
ministred
to
you
,
as
God
himself
saith
,
to
save
your
lives
,
that
you
may
not
dye
in
your
sins
,
it
is
the
therapentique
physick
to
heal
your
souls
,
it
is
prophilactique
to
us
,
to
prevent
disease
,
that
we
perish
not
for
your
unreproved
sins
.
The
arrows
of
vengeance
are
aimed
at
your
sins
,
that
you
may
kill
sin
and
save
the
sinner
alive
,
Cry
therefore
,
Spare
us
good
Lord
.
4.
Doct.
God
is
glorious
in
heaven
and
in
earth
for
this
:
Heaven
is
covered
with
his
glory
,
and
the
Earth
is
full
of
his
praise
.
This
is
the
confession
of
David
;
O
Lord
,
how
excellent
is
thy
name
in
all
the
Earth
,
Psa.
8.1
who
hast
set
thy
glory
above
the
heavens
.
What
need
we
any
more
reason
to
think
this
his
due
,
Reas.
1
then
these
two
;
1
His
name
onely
is
excellent
,
his
glory
is
above
the
Earth
and
Heaven
.
Here
we
are
sure
we
cannot
over-doe
in
matter
of
praise
and
glory
:
the
Angels
and
Saints
do
him
that
service
,
and
cover
the
heaven
with
the
praises
of
God
,
Psa.
148.13
.
for
his
love
shineth
to
his
Church
;
and
we
pray
Sicut
in
Coelo
,
as
in
heaven
.
He
also
exalteth
the
horne
of
his
people
,
Psa.
14.3
.
the
praise
of
all
his
Saints
.
Let
not
us
sit
out
when
all
joyn
to
glorifie
God
,
Vse
.
let
not
any
of
us
like
the
fleece
of
Gideon
be
dry
,
when
all
the
floore
is
watered
with
the
joys
and
jubilations
of
the
Church
.
David
is
not
content
with
a
bare
praising
of
the
name
of
God
,
as
they
that
say
alway
.
The
Lord
be
praised
,
but
he
requireth
both
a
song
,
Ps.
149.1
.
Canticum
novum
,
a
new
song
,
and
that
in
the
congregation
of
the
Saints
.
He
also
requireth
a
dance
,
Verse
3.
he
requireth
also
instruments
of
musique
,
he
gives
reason
.
He
would
have
us
delight
in
the
service
that
we
do
to
God
,
therefore
he
addeth
.
The
Lord
taketh
pleasure
in
his
people
,
Verse
4.
he
will
beautifie
the
meek
with
Salvation
.
Let
the
Saints
be
joyfull
in
glory
,
Verse
5.
let
them
sing
aloud
upon
their
beds
.
Let
the
high
praises
of
God
be
in
their
mouth
.
Verse
6.
This
is
that
which
this
example
requireth
,
not
to
be
shallow
and
sleight
in
the
promises
of
God
,
but
to
strein
our selves
to
the
uttermost
:
the
inward
man
of
the
heart
,
the
voice
,
the
hand
playing
,
the
feet
dancing
,
till
we
cover
the
heaven
,
and
fill
the
earth
with
his
glory
.
Verse
6.
He
stood
and
measured
the
earth
,
he
beheld
,
and
drove
in
sunder
the
Nations
,
and
the
everlasting
Mountains
were
scattered
;
the
perpetuall
hils
did
bow
:
his
ways
are
everlasting
.
2
HEre
is
a
commemoration
of
the
power
and
glory
of
God
,
in
giving
to
his
Israel
the
Land
of
Canaan
,
for
their
possession
.
Diverse
judgments
have
made
diverse
constructions
of
these
words
.
Mr.
Calvine
is
of
opinion
,
that
they
declare
God
in
his
glorious
Lordship
,
over
all
the
world
,
for
as
David
,
when
he
should
come
to
be
absolute
Monarch
of
Judah
and
Israel
,
said
,
I
will
rejoyce
therefore
,
and
divide
Shechem
,
and
mete
out
the
valley
of
Succoth
,
&c.
So
God
is
here
declared
absolute
Monarch
▪
in
this
phrase
of
measuring
of
the
earth
:
as
David
would
cast
his
shooe
over
the
Philistines
would
rejoyce
:
So
God
is
here
declared
Conquerour
of
all
by
dividing
in
sunder
the
nations
,
&c.
St.
Augustine
turnes
all
into
Allegory
,
and
applieth
it
to
Christ
.
You
remember
,
how
before
,
I
found
that
the
Church
doth
comfort
their
present
miseries
,
with
remembrance
of
Gods
former
mercies
,
therefore
I
choose
to
keep
pace
with
the
story
of
Gods
former
mercies
to
his
Israel
.
And
as
before
he
spake
of
the
comming
of
God
from
Teman
and
Paran
,
when
he
appeared
glorious
to
them
in
giving
the
law
,
so
now
he
comes
to
another
powerfull
mercy
,
that
is
,
when
he
gave
them
the
promised
Land
,
for
then
he
that
went
before
them
all
the
way
of
their
journey
in
their
removes
,
now
stood
still
,
as
declaring
that
now
they
were
come
to
the
land
of
their
rest
,
as
he
had
promised
it
.
And
there
,
He
measured
the
Earth
,
it
is
ascribed
here
to
God
,
that
he
divided
the
land
amongst
the
Tribes
,
because
it
was
done
by
lot
,
wherein
not
chance
,
but
God
answered
.
This
hath
reference
to
that
story
which
we
read
Joshua
5.
for
when
the
people
were
entred
into
the
land
of
Canaan
,
and
were
come
so
far
in
to
it
as
Gilgall
,
that
the
Ark
of
God
was
setled
in
Gilgall
.
Then
God
commanded
the
Sacrament
of
Circumcision
to
be
revived
,
which
in
the
whole
journey
between
their
comming
out
of
Aegypt
to
this
place
had
been
omitted
,
so
long
was
it
omitted
,
because
of
the
journey
that
there
entred
into
Canaan
,
but
two
of
all
that
came
out
of
Aegypt
,
who
had
received
the
Sacrament
of
Circumcision
,
who
were
Caleb
and
Joshua
.
Now
all
the
males
are
circumcised
at
Gilgall
,
there
the
children
of
Israel
kept
the
Passeover
,
and
there
they
began
to
eat
of
the
old
provision
of
corn
,
that
they
found
in
the
land
,
and
as
soon
as
they
had
eaten
thereof
,
Manna
ceased
,
and
there
,
Verse
13.
There
stood
a
man
over
against
him
,
with
his
sword
drawn
in
his
hand
,
to
whom
Joshua
went
,
and
said
unto
him
.
Art
thou
for
us
,
or
for
our
adversaries
?
he
said
,
nay
;
but
as
a
Prince
of
the
hoast
of
the
Lord
,
am
I
now
come
,
and
Joshua
fell
on
his
face
,
and
did
worship
.
Compare
that
storie
with
this
text
,
and
you
shall
see
that
this
man
that
stood
before
Joshua
,
is
he
that
stood
in
my
text
,
and
after
measured
the
earth
:
and
so
Joshua
conceived
him
to
be
,
else
he
had
not
worshipped
him
,
for
Joshuah
was
not
to
learn
that
Angels
are
not
to
be
worshipped
.
So
this
place
will
not
help
the
Church
of
Rome
for
the
maintenance
of
the
worship
of
Angels
,
though
Lyranus
say
,
that
it
was
adoratio
duliae
,
quia
cognovit
eum
esse
Angelum
.
The
man
that
stood
there
was
that
Son
of
man
,
that
Prince
of
the
Lords
Armies
,
which
brought
Israel
out
of
the
Land
of
Aegypt
,
out
of
the
house
of
bondage
.
And
he
stood
there
,
for
there
was
the
Ark
setled
,
and
the
Sacrament
revived
,
and
they
were
at
home
when
they
began
to
feed
upon
the
provision
of
the
promised
Land
:
and
next
it
followeth
,
that
He
measured
the
Earth
.
For
in
the
next
Chap.
Jericho
was
taken
;
Chap.
8.
Ai
is
overcome
;
and
shortly
after
the
land
is
measured
,
and
by
lott
assigned
to
the
Tribes
.
The
Nations
are
drove
in
sunder
:
]
for
they
took
and
destroyed
Jericho
:
Ai
,
and
the
five
Kings
that
made
war
against
Gibeon
,
as
David
saith
,
He
cast
out
the
Nations
and
planted
them
in
.
Then
the
everlasting
mountains
were
scattered
,
and
the
perpetuall
hils
did
bow
.
These
titles
and
attributes
of
Everlasting
and
Perpetuall
,
are
in
true
propriety
of
sense
onely
belonging
to
God
,
but
this
is
a
poeticall
and
figurative
hymne
,
and
by
an
Hyperbole
,
these
words
do
signifie
the
mighty
power
of
God
,
who
stooped
these
unconquered
mountains
,
fixt
and
setled
in
their
places
,
to
the
obedience
of
his
people
,
and
brought
the
strenght
of
the
land
into
their
subjection
.
Declaring
that
by
no
strength
of
their
own
,
they
got
the
quiet
possession
of
that
land
,
but
they
received
it
of
the
gift
of
God
,
who
subdued
the
impregnable
strength
to
their
hand
,
and
gave
them
victory
,
for
it
followeth
;
His
ways
are
everlasting
]
that
is
,
as
David
doth
render
it
;
He
doth
whatsoever
he
will
.
He
long
before
promised
Abraham
this
land
,
and
though
the
posterity
of
Canaan
have
held
the
land
in
possession
for
many
ages
,
yet
there
is
no
prescription
against
God
:
Nullum
tempus
occurrit
regi
,
he
will
goe
in
the
way
,
that
the
counsel
of
his
wisedome
hath
long
agoe
trode
out
for
them
.
There
was
an
old
curse
which
lay
in
the
deck
,
and
slept
all
this
while
,
ever
since
C
ham
the
youngest
,
the
son
of
Noah
,
discovered
his
fathers
nakedness
,
for
then
Noah
awoke
and
knew
what
his
sons
had
done
to
him
,
and
he
said
,
Cursed
be
Canaan
,
that
is
,
Let
a
curse
fall
upon
the
posterity
of
Cham
:
these
be
the
ways
of
God
,
for
the
issue
of
Shem
drove
out
Canans
seed
and
possessed
their
Land
.
Here
is
another
argument
drawn
from
the
same
head
with
the
former
;
for
the
Church
doth
comfort
her
it self
in
present
misery
,
by
remembring
what
God
did
for
them
,
in
giving
to
them
the
possession
of
the
promised
Land
,
which
is
wholly
asscribed
to
God
,
as
the
Psalmist
;
For
they
got
not
the
Land
in
possession
by
their
own
sword
,
Psal.
44.3
.
neither
did
their
own
arm
save
them
:
but
thy
right
hand
,
&
thine
arm
,
and
the
light
of
thy
countenance
,
because
thou
hast
a
favour
unto
them
.
This
commemoration
of
Gods
setling
them
in
the
promised
land
serveth
to
comfort
the
captivity
of
Israel
in
Babylon
,
because
it
teacheth
them
;
-
1
That
their
tenure
of
that
land
howsoever
interrupted
by
calamities
and
deportations
is
a
good
tenure
,
they
hold
it
by
the
free
gift
of
God
,
who
is
able
to
maintain
the
right
of
his
donation
against
all
.
-
2
That
there
is
no
counsail
or
strength
against
the
Lord
,
for
he
that
can
subdue
mountains
,
&
eternal
hils
,
and
he
whose
ways
are
everlasting
,
is
not
to
be
resisted
.
From
which
premises
they
conclude
,
comfortably
,
that
they
shall
have
their
land
again
,
and
that
their
enemies
shall
not
be
able
to
keep
them
out
of
it
with
all
their
strength
.
For
God
did
not
do
so
great
things
for
them
,
to
plant
them
in
Canaan
,
for
no
long
time
his
standing
there
:
as
if
he
would
say
,
now
I
have
brought
them
to
their
rest
.
His
driving
out
of
the
Nations
to
make
them
room
,
his
scattering
of
the
mountains
and
bowing
of
the
hils
,
all
this
was
not
done
that
Israel
might
hold
the
land
of
promise
no
longer
:
for
the
promise
was
made
to
Abraham
,
and
St.
Mathew
saith
,
Ma.
1.17
.
that
from
Abraham
to
David
are
14
generations
:
and
from
David
to
the
deportation
into
Babylon
14
generations
;
there
were
from
the
promise
of
this
land
to
the
captivity
but
28
generations
:
and
the
first
14
generations
from
Abraham
to
David
were
wel
spent
,
before
the
land
was
possest
;
and
so
much
God
foretold
Abraham
,
and
foure
hundred
years
delay
,
and
expectation
of
the
promise
we
have
hereof
from
the
mouth
of
God
to
Abraham
,
Ge.
15.13
.
before
they
should
come
out
of
Egypt
:
and
thirty
years
,
were
found
added
to
that
reckoning
before
they
had
a
deliverance
,
and
forty
more
spent
in
the
wilderness
,
four
hundred
and
seventy
years
,
which
will
make
up
much
of
the
time
between
the
promise
and
the
possession
of
this
land
,
that
is
,
four
of
the
generations
.
Compare
this
with
the
promise
of
this
Land
,
and
you
shall
finde
it
so
.
But
in
the
fourth
generation
they
shall
come
hither
again
.
Ge.
15.16
.
Now
,
for
the
terme
for
which
they
should
have
this
land
,
that
is
set
down
before
.
For
all
the
Land
which
thou
seest
,
Ge.
13.15
.
to
thee
will
I
give
it
,
and
to
thy
seed
for
ever
.
Yet
we
finde
that
for
70
years
,
they
lost
the
possession
of
their
land
being
carried
captive
into
Babylon
,
and
our
Church
stories
,
and
the
histories
of
the
heathen
writers
old
and
modern
,
do
shew
that
the
Jews
have
lost
this
land
almost
1600
years
;
which
may
seeme
to
frustrate
that
deed
of
gift
in
respect
of
the
terme
,
and
so
it
doth
for
matter
of
fact
,
for
matter
of
right
it
is
questionable
,
and
thereupon
,
some
have
determined
:
1
that
that
Land
is
by
right
as
yet
belonging
to
the
seed
of
Abraham
,
by
vertue
of
that
promise
.
2.
That
in
the
last
calling
of
the
Jews
,
it
shall
be
restored
to
them
again
,
and
that
the
Common-wealth
of
the
Jews
shall
be
resetled
there
before
the
end
of
the
world
,
as
it
was
after
the
return
from
the
captivity
of
Babylon
,
so
that
though
there
have
been
interruption
of
possession
for
so
many
years
,
there
shall
be
no
impeachment
of
title
,
but
their
right
doth
run
on
,
till
the
time
appointed
for
the
restoring
of
them
.
Concerning
the
calling
of
the
Jews
,
and
the
restoring
of
them
to
the
Church
,
St.
Paul
hath
prophecyed
so
plainly
,
Rom.
11.
as
there
can
be
no
doubt
thereof
.
But
for
the
restoring
of
them
to
the
land
of
promise
,
we
have
no
good
ground
in
holy
Scripture
.
1
Because
they
have
forfeited
their
estate
therein
,
which
they
held
with
condition
of
obedience
.
When
thou
shalt
beget
children
,
Deut
4.25
and
childrens
children
in
the
land
,
and
shalt
have
remained
long
in
the
land
,
and
shall
corrupt
your selves
;
and
make
a
graven
image
or
the
likenes
of
any
thing
,
and
shall
do
evill
in
the
sight
of
the
Lord
thy
God
to
provoke
him
to
anger
.
I
call
Heaven
and
Earth
to
witnesse
against
you
this
day
,
that
ye
shall
soon
utterly
perish
from
of
the
Land
,
whereunto
you
goe
over
Jordan
to
possesse
it
,
ye
shall
not
prolong
your
dayes
upon
it
,
but
shall
utterly
be
destroyed
.
And
the
Lord
shall
scatter
you
among
the
nations
.
This
is
not
without
hope
,
for
as
by
sin
they
lost
their
inheritance
there
,
so
by
repentance
it
was
recoverable
.
When
thou
art
in
tribulation
,
Verse
3.
and
all
these
things
are
come
upon
thee
,
even
in
the
latter
days
,
if
thou
turn
to
the
Lord
thy
God
,
and
be
obedient
to
his
voyce
.
He
will
not
forsake
thee
,
nor
destroy
thee
,
nor
forget
the
Covenant
with
thy
Fathers
.
This
proves
their
tenure
conditional
,
and
their
restitution
to
this
land
after
their
return
from
captivity
was
also
upon
the
same
condition
of
obedience
,
as
appeareth
in
the
words
of
Christ
.
How
often
would
I
have
gathered
thy
children
together
,
Mo●h
.
23.37
,
38
,
39.
even
as
an
hen
gathereth
her
chickens
under
her
wings
,
and
ye
would
not
.
Behold
,
the
house
is
left
unto
you
desolate
.
For
I
say
unto
you
,
you
shall
not
see
me
henceforth
,
till
ye
shall
say
,
blessed
is
he
that
commeth
in
the
name
of
the
Lord
.
That
place
is
plain
,
that
the
habitation
of
Jerusalem
,
that
is
,
Domus
vestra
,
and
the
temple
of
which
our
God
said
,
Domus
mea
,
now
become
by
abuse
Domus
vestra
,
shall
be
desolate
till
the
second
comming
of
Christ
.
2
The
Prophesies
do
speak
plain
.
Thus
saith
the
Lord
of
hoasts
,
Jer.
19.11
.
even
so
will
I
break
this
people
,
and
this
city
,
as
one
breaketh
a
potters
vessell
that
cannot
be
made
whole
again
.
My
conclusion
therefore
is
,
that
Though
the
argument
drawn
from
the
free
gift
of
that
land
to
the
people
measuring
out
the
same
to
the
tribes
,
do
serve
to
comfort
their
captivity
in
Babylon
,
with
hope
of
restitution
,
yet
now
in
these
times
,
and
ever
since
the
dispersion
of
the
Jews
for
the
cause
of
Christ
,
this
can
minister
no
comfort
at
all
to
that
nation
,
to
promise
them
their
land
again
.
I
come
to
matter
of
instruction
.
1
These
words
aime
not
at
the
generall
scope
of
this
Section
,
in
which
is
declared
that
,
The
remembrance
of
Gods
former
mercies
is
a
sweet
consolation
of
present
afflictions
.
2
Because
he
nameth
the
measuring
out
of
the
land
of
Canaan
,
to
the
tribes
,
the
driving
in
sunder
the
nations
,
the
scattering
of
the
mountains
,
the
bowing
of
the
hils
.
-
1
Docemur
,
We
are
taught
,
The
best
form
of
thanksgiving
is
that
which
maketh
perticular
commemoration
of
the
mercies
of
God
to
his
Church
,
or
to
any
member
of
it
.
-
2
That
the
matter
of
thanksgiving
is
an
acknowledgment
of
all
benefits
,
as
received
from
the
hand
and
free
gift
of
God
.
3
From
the
phrase
and
manner
of
speech
here
used
,
we
are
taught
,
that
figurative
forms
of
speech
,
are
in
use
in
holy
Scripture
.
In
thanksgiving
,
1
Doct.
let
us
be
perticular
in
our
commemoration
,
we
have
Davids
example
for
it
.
Prayse
the
Lord
,
Psal.
103.2
.
O
my
soul
,
and
forget
not
all
his
benefits
:
so
he
stirreth
up
himself
to
remember
them
,
to
remember
them
all
.
The
two
Psalmes
105.106
.
are
full
examples
of
this
perticular
thankfulnesse
,
and
they
are
good
guides
to
such
as
would
learn
it
.
This
is
necessary
.
Reas.
1
1
Because
the
more
perticularly
we
recompt
the
favours
of
God
to
us
,
the
more
we
discerne
Gods
love
to
us
,
as
in
the
example
of
this
people
,
Deut.
4.
Moses
saith
.
That
God
had
done
much
for
this
people
,
never
so
much
for
any
,
read
from
Verse
32.
ad
finem
38.
And
all
those
favours
grew
out
of
one
root
,
Because
he
loved
thy
Fathers
.
It
is
the
Apostles
note
.
Ecce
quantam
charitatem
,
behold
,
how
great
love
.
Sic
Deus
dilexit
mundum
,
God
so
loved
the
world
.
2
Seeing
Gods
temporall
favours
are
not
always
bestowed
in
love
,
but
are
made
rods
to
whip
the
ungodly
,
Reas.
2
this
is
a
certain
rule
,
that
these
favours
of
God
are
evermore
tokens
of
his
love
to
such
as
are
thankfull
for
them
,
and
to
none
else
.
3
They
that
keep
an
inventorie
of
their
receipts
,
Reas.
3
and
are
always
reckoning
and
reporting
the
bounty
of
God
to
them
,
shall
finde
that
their
receipts
of
favours
have
been
more
and
greater
then
their
issues
of
prayers
.
For
how
many
great
blessings
have
we
from
God
,
that
we
never
prayed
for
,
so
that
God
giveth
us
much
more
cause
of
thanksgiving
and
prayse
of
his
name
,
then
of
prayer
and
supplication
.
4
Thanksgiving
is
a
work
of
justice
:
as
David
,
Reas.
4
it
well
becommeth
the
just
to
be
thankfull
,
and
again
,
give
to
the
Lord
the
glory
due
to
his
name
,
that
is
for
every
perticular
benefit
,
perticular
prayse
and
thanks
.
Thanksgiving
doth
put
us
in
mind
of
our
unablenesse
to
requite
God
,
Reas.
5
we
cannot
make
him
amends
for
his
favours
done
to
us
,
we
shall
finde
,
that
our
wel-doing
extendeth
not
to
him
,
we
must
therefore
do
good
to
all
,
propter
Dominum
,
for
the
Lord
.
6
Thanksgiving
doth
put
us
in
mind
of
our
unworthinesse
,
Reas.
6
as
Mephibosheth
to
David
,
What
is
thy
servant
,
that
thou
shouldst
look
upon
such
a
de
ad
dog
as
I
am
.
Jacob
,
Non
sum
dignus
,
I
am
not
worthy
.
David
himself
,
What
is
man
,
2
Sam.
9.8
.
that
thou
art
so
mindfull
of
him
?
7
If
we
will
forget
,
God
will
remember
us
,
as
to
David
:
Reas.
7
I
anointed
thee
King
over
Israel
,
I
delivered
thee
out
of
the
hand
of
Saul
,
I
gave
thee
thy
Masters
house
,
and
thy
Masters
wives
into
his
bosome
:
Domus
Israel
.
Domus
Judae
.
Surely
,
Vse
.
we
have
not
well
taken
out
the
lesson
of
thanksgiving
to
God
,
for
to
shuffle
it
up
with
generall
.
God
be
thanked
,
for
all
comes
,
if
but
coldly
,
and
is
a
poor
rependam
,
for
all
the
benefits
bestowed
upon
us
.
St.
Augustine
upon
those
words
of
David
:
And
forget
not
all
his
benefits
,
saith
,
pro
quibus
bonis
?
primo
quia
es
,
cum
non
esses
,
sedest
&
lapis
,
deinde
quia
vivis
,
sed
vivit
&
pecus
,
sed
fecit
te
ad
similitudiuem
suam
,
suum
exigit
retribue
ei
similitudinem
suam
in
te
.
Look
to
the
common
blessings
of
the
God
in
generall
:
upon
the
Church
in
which
thou
livest
,
pay
God
his
debt
for
the
good
he
hath
done
,
before
thou
finde
fault
with
the
defect
in
it
:
recompt
what
he
hath
done
for
the
Common-wealth
in
which
thou
livest
.
Looke
home
to
thine
own
family
,
to
thine
own
person
:
recompt
thy
spirituall
graces
,
thy
temporall
blessings
:
consider
what
God
hath
given
thee
,
what
he
hath
forgiven
thee
,
the
preventions
,
the
subventions
of
his
love
:
what
spirituall
,
what
temporall
evils
thou
hast
either
not
felt
by
his
keeping
of
thee
,
or
escaped
by
his
delivering
of
thee
:
and
to
all
,
and
to
each
of
these
say
;
The
Lord
be
thanked
.
It
is
a
small
duty
that
is
required
of
us
,
to
repeat
what
God
hath
done
for
us
.
2
Doct.
Hee
stood
and
measured
the
Earth
,
he
drove
asunder
the
Nations
,
hee
scattered
the
everlasting
mountains
.
Here
wee
are
taught
to
give
the
whole
glory
and
prayse
of
all
good
to
God
.
We
know
that
Joshua
brought
this
people
into
the
promised
land
,
that
he
caused
the
land
to
be
measured
,
that
he
led
them
against
the
Inhabitants
of
God
,
and
that
the
people
of
God
did
valiantly
;
yet
,
Not
unto
us
,
not
unto
us
,
but
to
thy
name
give
the
praise
.
We
need
no
other
reason
for
this
Doctrine
,
then
that
of
St.
James
,
Reason
.
For
every
good
and
perfect
gift
cometh
from
him
Thanks
are
given
to
creatures
as
the
ministers
and
instruments
of
God
,
by
whom
he
worketh
the
good
pleasure
of
his
will
,
but
none
hath
a
proper
right
to
them
but
God
onely
.
The
Lord
giveth
,
the
Lord
forgiveth
:
in
both
he
useth
the
ministeriall
means
,
for
both
he
must
be
thanked
.
1
This
serveth
to
inform
our
understanding
in
the
truth
of
this
Doctrine
,
Vse
1
because
the
ignorance
hereof
is
the
mother
of
unthankfulness
:
It
is
Gods
complaint
:
The
Oxe
hath
known
his
own
,
the
Asse
his
masters
Crib
:
but
my
people
do
not
know
,
Isa.
1.3
.
&c.
It
was
charged
on
them
in
Hosea
.
She
did
not
know
that
I
gave
her
corn
,
and
wine
,
and
oile
,
Hos.
2.8
.
and
multiplyed
her
silver
and
gold
.
-
2
This
serveth
to
reprove
all
those
that
ascribe
the
benefits
which
they
receive
to
themselves
,
Jer.
2.8
.
like
them
in
the
first
Chapter
of
this
Prophecy
,
that
did
sacrifice
to
their
net
,
Hab.
1.16
.
and
burn
incense
to
their
dragge
,
because
by
them
their
portion
is
fat
,
and
their
meat
plenteous
.
-
3
This
reproveth
them
that
murmur
,
for
seeing
God
is
the
Author
and
giver
of
all
good
,
we
must
seek
all
from
him
,
but
we
must
not
be
our
own
carvers
,
we
must
learn
to
abound
if
the
Lord
giveth
,
and
to
want
if
the
Lord
taketh
away
.
-
4
This
chideth
those
that
repine
at
common
blessings
,
when
they
do
abate
any
thing
of
their
own
perticuler
profits
.
Of
this
God
hath
given
us
a
fearfull
example
,
for
the
last
year
our
portion
was
fat
,
and
our
bread
plenteous
,
great
was
the
unthankfulness
of
many
to
God
for
it
.
Then
the
Landlord
complained
he
could
not
have
his
rent
:
the
Tenant
that
he
could
not
pay
it
,
plenty
had
undone
him
.
Such
is
the
unconscionable
rack
of
rents
,
generally
through
the
Common-wealth
,
that
plenty
is
a
punishment
to
many
,
even
a
sharpe
and
smarting
rod.
And
doth
not
God
begin
to
visit
our
land
with
sudden
dearth
,
how
much
of
the
hope
of
the
earth
doth
now
lye
in
steep
in
the
drowned
earth
,
never
likely
to
pay
the
seed
that
the
earth
borrowed
.
It
is
time
for
the
Lord
to
pull
thy
hand
out
of
thy
bosome
,
and
to
whet
thy
sword
,
when
thy
mercies
become
burthens
to
the
sons
of
men
.
5
This
reproveth
all
those
that
study
men
,
and
tender
all
their
addresses
to
them
,
seeing
their
advancement
and
establishment
here
on
earth
by
the
purchased
love
and
favour
of
men
,
they
seek
not
the
Lord
.
Did
ever
age
sow
precedents
so
thick
for
posterity
,
of
drooping
,
declining
and
falling
greatness
.
Truly
God
is
the
Lord
,
and
his
name
onely
is
excellent
;
If
God
must
have
the
glory
,
all
that
is
done
for
us
,
whatsoever
is
done
for
us
must
be
done
by
him
,
else
it
must
needs
miscarry
.
6
This
serves
to
establish
the
hearts
of
those
who
have
obteined
any
competency
for
the
support
of
this
life
with
contentment
,
for
if
God
be
the
giver
of
my
daily
bread
,
and
if
his
hand
do
minister
to
my
necessities
,
he
knows
best
what
state
of
life
is
fittest
for
me
,
I
will
not
aspire
higher
:
he
knows
how
much
will
serve
me
,
I
will
not
covet
more
;
this
resolution
wil
give
thee
much
peace
,
For
it
casteth
all
thy
care
upon
God
,
who
will
never
leave
thee
,
nor
forsake
thee
.
7
This
also
stirreth
us
up
to
walk
in
the
obedience
of
the
Laws
of
God
,
for
if
we
consent
and
obey
,
we
shall
eat
the
good
things
of
the
land
;
let
us
seek
the
face
of
God
,
and
depend
upon
his
providence
for
all
things
:
let
us
consider
the
fowls
of
the
air
,
and
the
lillies
of
the
field
,
and
wherein
we
are
better
then
they
,
even
in
our
reasonable
service
of
God
,
&
conclude
,
that
God
will
not
let
them
want
any
thing
that
lead
a
godly
life
:
so
will
he
furnish
us
with
matter
of
praise
,
that
we
may
ever
be
telling
of
his
goodness
from
day
to
day
.
Unlawful
and
indirect
means
of
bettring
our
estates
,
by
corrupting
of
our
consciences
,
do
break
our
bags
,
and
spring
leaks
in
our
Ships
,
that
we
and
our
good
perish
,
but
the
fear
of
the
Lord
maketh
us
rich
;
and
what
wanteth
in
the
peace
of
the
world
,
is
supplied
in
the
peace
of
a
good
conscience
.
3.
Doct.
Figurative
speeches
are
in
use
in
holy
Scripture
:
this
Text
is
full
of
them
,
so
is
this
whole
Psalm
.
I
will
onely
note
these
figures
,
which
in
this
verse
do
offer
themselves
to
us
,
for
a
tast
.
1
It
is
here
said
that
God
stood
.
This
is
spoken
after
the
maner
of
men
,
for
when
hearing
and
seeing
,
and
smelling
,
and
touching
,
and
tasting
,
which
are
our
senses
are
attributed
to
God
:
when
our
parts
of
body
,
our
eyes
,
ears
,
mouth
,
hands
,
feet
,
armes
are
given
to
him
:
our
motions
:
as
setting
,
standing
,
rising
,
going
,
striking
and
such
like
are
spoken
of
God
,
know
that
these
be
figurative
forms
of
speech
,
wherein
the
holy
Ghost
doth
retein
our
weak
capacities
,
and
under
those
forms
of
words
,
doth
present
to
our
understandings
the
unconceiveable
operations
of
the
most
high
God
.
And
let
us
take
heed
that
we
do
not
conceive
God
in
our
thoughts
like
to
man
in
the
structure
and
composition
of
the
body
as
the
Anthropomorphites
did
.
For
it
is
here
understood
by
the
standing
of
God
,
that
when
he
brought
the
people
to
the
promised
land
,
there
the
progresse
ended
,
he
stood
there
where
he
brought
them
to
rest
.
2
It
is
here
said
,
that
he
measured
the
earth
,
that
is
,
also
a
figurative
manner
of
speaking
,
wherein
that
is
charged
upon
him
,
which
was
done
by
his
direction
and
warrant
.
3
He
beheld
and
drove
in
sunder
the
Nations
.
God
is
all
eye
,
and
beholdeth
all
things
,
all
ear
,
and
heareth
all
things
;
all
hand
,
and
maketh
all
things
,
and
doth
whatsoever
he
wil
:
all
foot
and
standeth
in
all
places
:
he
is
here
said
to
behold
,
which
denoteth
his
provident
care
of
his
work
,
and
he
is
said
to
drive
in
sunder
the
Nations
,
because
he
ordeined
their
expulsion
,
and
he
gave
commission
for
the
destruction
of
them
,
that
he
might
give
their
land
,
according
to
his
promise
,
to
his
own
people
.
4
Where
he
cals
the
mountains
everlasting
and
the
hils
perpetuall
,
this
is
also
a
figure
.
For
these
be
attributes
onely
belonging
to
God
to
be
everlasting
and
perpetuall
,
and
it
sheweth
the
stability
and
setlednesse
thereof
.
5
There
is
also
another
figure
in
the
very
name
of
mountains
,
for
we
must
not
literally
understand
that
there
was
any
violence
offered
to
the
mountains
and
hils
,
but
thereby
the
strength
and
processe
and
setled
estate
of
those
nations
that
dwelt
in
the
land
of
Canaan
,
is
signified
,
and
so
the
scattering
and
bowing
of
these
moutains
,
doth
expresse
the
dispersion
of
those
nations
,
or
the
bringing
of
them
under
the
yoake
of
subjection
to
the
people
of
Israel
.
6
His
wayes
are
everlasting
,
this
is
also
figurative
,
for
by
the
ways
of
God
are
understood
here
the
counsels
and
decrees
of
God
,
and
his
executions
of
his
will
,
which
are
no
sudden
operations
,
but
proceed
from
everlasting
wisedome
.
And
this
is
the
wisedome
of
the
Reader
of
holy
Scripture
,
to
observe
,
what
is
spoken
literally
,
and
what
figuratively
,
else
many
errours
and
heresies
may
arise
.
As
even
in
this
attribution
of
the
parts
and
motions
,
and
actions
of
the
body
of
man
to
God
,
the
Anthropomorphites
,
not
understanding
the
figure
,
did
conceive
God
in
body
like
to
man
.
The
heresie
of
transubstantiation
grew
out
of
the
mistake
of
those
words
,
hoc
est
corpus
meum
,
this
is
my
body
,
wherein
the
figure
not
observed
,
the
Romanists
do
believe
a
reall
transmutation
of
the
bread
into
the
body
of
Christ
:
whereas
that
is
to
be
understood
only
by
sacramentall
representation
,
as
as
the
sacrament
of
Circumcision
is
called
the
covenant
of
God
in
the
flesh
,
and
the
water
of
Baptisme
,
is
called
the
laver
of
regeneration
,
being
the
sign
and
seal
thereof
.
You
know
that
when
Christ
said
to
his
Disciples
;
Beware
of
the
leaven
of
the
Pharises
:
Mat.
16.16
they
understood
him
not
to
speak
figuratively
,
and
said
;
It
is
because
we
have
taken
no
bread
.
So
when
he
said
,
Destroy
this
Temple
:
the
Jews
understood
him
of
the
temple
at
Jerusalem
.
The
Scriptures
of
both
Testaments
,
are
full
of
examples
of
figurative
speaking
.
The
whole
book
of
the
song
of
Solomon
,
is
a
continued
figure
,
and
all
the
poeticall
part
of
holy
Scripture
abound
therewith
.
The
reasons
why
the
wisedome
of
God
hath
thus
exprest
it self
,
are
:
-
1
Because
herein
he
would
commend
to
us
the
use
of
that
excellent
science
of
the
Rhetorick
,
which
teacheth
the
use
of
figures
,
for
there
is
no
eloquence
or
oratory
in
all
the
wisedome
of
the
world
,
comparable
to
the
holy
elocution
of
Scripture
,
the
majesty
whereof
is
such
,
that
it
convinceth
the
judgment
of
man
,
and
maketh
it
to
yield
it
to
the
breath
of
God
.
-
2
Because
this
cripticall
manner
of
speaking
doth
involve
the
secrets
of
Gos
wisedome
in
some
obscurity
,
to
stirre
up
and
awake
our
diligence
in
the
search
,
that
we
may
be
put
to
it
to
study
holy
Scriptures
,
as
Christ
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
search
;
for
easie
things
do
soon
cloy
us
and
make
us
idle
.
-
3
Because
this
difficulty
,
doth
put
us
to
our
prayers
,
to
beseech
God
to
open
to
us
the
secrets
of
his
wisdome
.
-
4
This
makes
us
fear
God
,
because
the
secrets
of
the
Lord
are
onely
revealed
to
them
that
fear
God
.
-
5
This
difficulty
is
so
sweetned
with
the
pleasant
mixture
of
art
,
as
it
hath
omne
punctum
in
it
,
for
it
mingleth
utile
dulci.
-
6
It
doth
teach
us
to
be
spirituall
,
for
the
carnall
man
cannot
perceive
the
things
of
God
,
because
they
are
spiritually
discerned
,
and
the
letter
killeth
,
but
the
Spirit
giveth
life
:
this
Spirit
he
hath
left
to
teach
his
Church
,
and
to
bring
all
things
to
our
remembrance
.
-
7
This
obscurity
doth
call
upon
us
to
set
apart
some
time
for
the
study
and
search
of
Scriptures
,
and
we
cannot
employ
our
spare
hours
of
leasure
better
then
in
this
search
,
for
here
are
the
treasures
of
wisedome
and
knowledge
,
and
these
are
able
to
make
the
man
of
God
wise
to
salvation
,
perfect
,
then
to
throughly
,
perfect
to
all
good
works
.
-
8
He
hath
distributed
his
graces
in
his
Church
accordingly
,
and
hath
ordained
some
to
be
teachers
of
others
,
whose
whole
time
is
consecrated
to
the
study
of
this
book
of
Scripture
,
that
they
may
be
able
to
understand
this
word
aright
:
divide
it
aright
to
their
hearers
.
Herein
you
have
a
great
advantage
,
if
you
consider
the
goodnesse
of
God
to
you
,
for
in
one
hour
,
you
reap
the
harvest
of
our
labours
in
many
hours
of
our
readings
,
of
our
inventions
,
judgments
,
search
.
These
reasons
I
gather
from
Clemens
Alexandrinus
,
St.
Augustine
,
and
St.
Gregory
,
and
some
others
.
Vse
1
This
teacheth
us
that
the
worthie
Minister
of
the
Word
must
be
no
smatterer
in
those
necessary
arts
and
learning
,
which
is
helpfull
to
the
study
of
Divinity
,
for
want
whereof
many
bunglers
handle
the
Word
of
God
too
homelily
,
and
instead
of
giving
a
constant
light
do
only
make
a
blaze
,
which
yet
like
one
of
our
night-walking
fires
devours
more
admiration
,
that
the
full
Moon
that
shines
all
night
long
.
Logick
and
Rhethorick
,
are
two
such
necessary
and
requisite
parts
in
a
Minister
,
as
without
which
,
neither
can
the
method
of
Scripture
,
nor
the
power
of
the
arguments
therein
used
,
nor
the
clear
interpretation
of
the
words
be
given
.
Vse
2
This
teacheth
the
hearer
and
reader
of
the
World
,
to
put
his
strength
to
it
,
not
to
parrat
the
words
of
Scripture
,
but
to
study
the
sense
thereof
.
St.
Origen
saith
,
that
as
man
,
so
the
whole
Bible
doth
consist
of
a
body
and
a
soul
,
the
body
is
the
better
,
the
sense
is
the
soul
of
Scripture
.
That
is
the
spirituall
Manna
that
giveth
strength
to
the
weak
,
that
is
,
the
true
Light
that
giveth
understanding
to
the
simple
.
Vse
3
Let
not
this
discourage
any
zealous
Christian
from
exercising
himself
in
the
reading
and
study
of
holy
Scripture
:
because
we
do
confesse
,
that
the
figurative
forms
used
therein
,
do
often
make
the
Scripture
obscure
.
For
we
do
also
affirme
,
that
figures
do
sometimes
give
light
to
our
apprehension
,
and
make
the
mind
of
God
better
known
to
us
:
as
when
Christ
saith
;
I
am
the
good
Shepheard
:
as
David
said
,
The
Lord
is
my
Shepheard
:
this
doth
make
Christ
better
known
to
us
in
his
carefull
protection
of
us
,
and
his
watchfull
keeping
,
and
his
plentifull
feeding
,
and
safe
foulding
of
us
,
and
in
such
like
.
Now
,
because
the
Church
of
Rome
,
hath
taken
advantage
of
the
obscurity
of
the
Scripture
,
to
forbid
the
translation
thereof
,
into
the
vernacle
tongues
of
nations
,
and
to
prohibit
lay
persons
,
or
any
other
without
speciall
leave
.
Thus
much
I
dare
affirm
,
that
holy
Scripture
are
plain
and
easie
in
all
dogmaticall
points
,
all
the
articles
of
faith
are
plainly
set
forth
,
and
the
whole
doctrine
of
godly
life
,
and
the
way
to
salvation
is
openly
declared
.
So
far
our
Church
doth
avouch
,
yet
withall
we
must
consider
,
that
there
is
a
double
plainnesse
of
Scripture
.
-
1
Rationall
and
Intellectuall
,
which
apprehendeth
the
true
meaning
of
the
words
in
Grammaticall
construction
,
in
Logicall
composition
,
and
in
Rhetoricall
illustration
,
thus
all
the
dogmaticall
part
of
Divinity
is
plain
to
a
naturall
man
,
that
is
capable
of
these
helps
.
-
2
Spirituall
and
Metaphysicall
,
which
is
,
saving
knowledge
,
and
is
the
work
of
the
Holy
Ghost
in
us
,
making
us
thereby
wise
to
salvation
,
this
knowledg
is
both
the
daughter
and
mother
,
of
faith
,
for
by
faith
we
hear
the
word
,
else
it
would
not
profit
us
,
and
by
hearing
commeth
faith
,
else
it
were
unfruitfull
.
Therefore
I
must
indite
many
of
the
learned
of
the
Church
of
Rome
of
slander
,
who
have
given
out
in
print
,
that
we
do
hold
the
whole
body
of
Scripture
so
easie
,
both
in
the
whole
,
and
in
every
part
thereof
,
that
any
unlearned
men
&
women
may
read
,
and
understand
,
all
as
they
go
,
and
that
they
need
no
interpreter
.
This
no
sober
man
will
affirm
;
but
that
the
difficulty
is
not
such
as
should
deter
us
from
the
study
thereof
,
rather
that
it
is
such
as
inviteth
us
thereto
,
that
we
affirme
.
Vse
4
This
serveth
us
for
caution
;
1
Though
the
Scripture
be
full
of
figures
,
let
us
not
make
figures
where
there
are
none
,
and
strein
plain
and
evident
Texts
from
their
genuine
and
proper
sense
,
to
forreign
and
far-fetcht
mysteries
,
as
the
Papist
doth
often
.
For
when
Peter
saith
,
Ecce
hic
duo
gladii
,
they
understand
the
double
power
of
Peter
,
and
so
of
al
Popes
as
his
successours
Ecclesiaticall
and
temporall
;
so
on
these
words
:
He
made
two
great
lights
,
the
greater
to
rule
the
day
,
the
less
to
rule
the
night
;
that
these
two
lights
are
the
Pope
to
rule
the
day
;
that
is
to
say
,
the
Church
:
and
the
Emperour
to
rule
the
night
,
that
is
,
the
lay
people
.
Where
note
,
that
as
the
Moon
borroweth
all
the
light
it
hath
of
the
Sun
,
So
must
the
Emperour
borrow
all
his
glory
of
the
Pope
.
Some
of
our
own
brethren
have
trode
awry
in
this
way
,
for
an
Article
of
Faith
lyes
bleeding
in
the
unresolved
judgements
of
many
,
by
this
fault
of
making
a
figure
where
none
is
.
The
words
of
Christ
,
Thou
wilt
not
leave
my
soul
in
hell
,
are
plain
enough
:
For
we
know
that
Christ
had
a
soul
,
we
know
that
there
is
an
hell
,
and
we
hear
Christ
say
;
that
God
would
not
leave
it
there
.
But
Mr.
Calvine
turns
this
into
a
figure
,
and
his
words
be
all
oracles
with
some
that
take
their
upon
trust
,
his
figure
is
that
,
descendit
ad
inferos
diros
in
anima
cruciatus
damnati
,
ac
perditi
hominis
pertulet
:
he
descended
into
hell
,
that
is
,
he
bare
in
his
soul
all
the
torments
of
the
damned
.
Mast
.
Perkins
refuseth
this
as
the
meaning
of
the
article
,
for
he
saith
,
all
this
is
conteined
in
the
former
:
he
suffered
,
was
crucified
dead
.
And
he
findeth
another
figure
in
these
words
,
by
soul
,
he
meaneth
the
body
;
and
by
hell
,
he
meaneth
the
grave
;
for
he
thus
rendreth
it
.
He
descended
into
hell
,
that
is
,
he
was
held
captive
in
the
grave
,
and
lay
in
bondage
under
death
for
three
daies
.
Which
need
not
,
for
the
Article
that
saith
,
he
was
buried
contemneth
that
:
for
then
God
did
not
suffer
his
holy
one
to
see
corruption
.
This
turning
of
Articles
of
faith
into
figures
,
doth
destroy
faith
,
therefore
without
figure
the
safest
way
is
to
understand
the
word
of
the
Prophets
in
their
own
proper
sense
&
natural
signification
:
by
soul
,
to
understand
the
living
soul
of
Christ
,
which
by
death
was
separated
for
a
time
from
his
body
.
By
hell
,
to
understand
the
place
of
the
damned
,
in
which
Christ
triumphed
victoriously
over
the
Devil
and
his
angels
,
and
brought
away
the
keys
thereof
,
that
he
might
open
it
to
the
reprobate
,
and
shut
it
again
:
the
elect
to
whom
the
promise
is
made
,
that
,
The
gates
of
hell
shall
not
prevail
against
them
.
2
Let
us
also
take
heed
,
that
where
there
is
a
plain
figure
,
we
do
not
understand
that
literally
,
to
corrupt
the
Text
:
which
was
the
errour
of
the
Disciplies
,
to
whom
when
Christ
had
spoken
of
restoring
the
Kingdom
to
Israel
,
they
understood
it
literally
,
of
the
temporall
Kingdom
of
the
Jews
,
which
was
meant
of
the
spirituall
Kingdom
of
Christ
.
So
the
woman
of
Samaria
thought
Christ
had
spoken
of
an
Elementary
water
,
and
the
Capernaites
mistook
Christ
,
speaking
of
the
bread
of
life
.
Therefore
,
let
common
judgements
take
good
counsel
,
how
they
expound
Scriptures
,
lest
they
pervert
them
to
their
own
damnation
,
for
as
Aug.
Hinc
natae
sunt
omnes
haereses
,
quia
scripturae
bonae
intelleguntur
non
bene
,
hence
all
heresies
grow
,
&c.
Ver.
7.
I
saw
the
Tents
of
Cushan
in
affliction
,
and
the
curtains
of
the
Land
of
Midian
did
tremble
.
3
HEre
followeth
further
instance
of
the
Majestie
and
glory
of
God
,
and
goodness
to
his
Church
,
declared
,
-
1
In
the
power
of
his
fear
,
which
was
upon
the
Nations
,
When
he
brought
his
Israel
to
Canaan
,
for
that
put
them
into
affliction
and
trembling
.
-
2
In
the
wonders
that
he
shewed
in
the
work
.
I
saw
the
tents
of
Cushan
in
affliction
.
Who
saw
this
?
no
the
Prophet
onely
,
but
the
Church
of
God
,
to
whom
God
hath
made
himself
known
by
this
judgement
.
The
vision
was
,
that
God
did
cast
the
fear
of
his
people
upon
the
Nations
:
he
nameth
Cushan
,
or
the
people
of
Ethiopia
bordering
upon
Egypt
and
Midian
,
which
took
name
of
Midian
the
son
of
Abraham
by
Keturah
.
Gen.
25.2
.
The
terrour
of
God
fell
upon
many
Nations
,
when
God
put
Israel
into
the
way
to
the
promised
Land
,
and
long
after
;
and
these
two
Nations
are
hereby
a
figure
Poetically
and
Rhethorically
named
,
for
many
Nations
,
The
reason
whereof
I
conceive
to
be
this
;
Gen.
10.6
.
Cushan
or
Ethiopia
took
name
from
Cush
the
eldest
son
of
Cham
them
youngest
son
of
Noah
,
to
shew
,
that
though
Canaan
the
son
of
Cham
be
onely
named
in
Noahs
curse
,
yet
the
smart
thereof
should
also
light
upon
Cush
also
,
and
he
should
taste
also
of
affliction
.
Again
,
herein
the
extent
of
this
terrour
is
well
expressed
,
that
Cushan
or
Ethiopia
should
be
made
to
tremble
,
which
was
remote
from
Canaan
,
for
the
whole
land
of
Egypt
lay
between
.
Midian
lay
neer
to
that
land
,
so
that
I
understand
the
Text
thus
;
That
God
cast
his
fear
upon
people
remote
,
and
near
hand
,
and
shook
them
with
trembling
at
his
mighty
power
,
when
he
brought
his
Israel
into
the
promised
Land
;
and
this
was
so
palpable
and
manifest
,
that
the
Church
of
God
could
not
but
take
notice
of
it
.
By
tents
and
curtains
,
he
expressed
this
people
dismayed
not
in
their
Cities
and
Towns
,
and
places
of
habitation
,
but
in
the
fields
,
and
amidst
their
military
preparations
,
when
their
tents
were
pitcht
,
as
it
were
in
readinesse
to
give
battail
:
which
is
a
Rhethoricall
amplification
of
the
greatnesse
of
their
terrour
.
My
observation
from
this
place
in
this
;
The
power
of
God
shewed
in
the
terror
of
the
wicked
,
doth
prove
that
there
is
a
God
,
Doctr.
and
therefore
no
people
on
earth
can
be
altogether
ignorant
of
the
God-head
.
Why
should
the
tents
of
Cushan
be
in
affliction
?
Why
should
the
curtains
of
Midian
tremble
?
but
that
the
fear
of
the
Lord
is
upon
them
,
God
daunteth
and
dismayeth
them
.
It
was
one
of
Gods
promises
to
his
people
;
Ye
are
to
pass
through
the
coasts
of
your
brethren
the
children
of
Esau
,
which
dwell
in
Sen
,
and
they
shall
be
afraid
of
you
.
Deu.
2.4
.
This
deliverance
of
Israel
from
Egypt
was
a
most
memorable
act
of
Gods
power
,
and
made
his
name
great
in
all
the
earth
;
it
followeth
,
He
,
(
i.e.
)
Esau
)
knoweth
thy
walkings
through
the
great
wilderness
:
these
forty
years
,
V●r.
7.
the
Lord
thy
God
hath
been
with
thee
,
thou
hast
lacked
nothing
.
Rahab
that
entertained
the
Spies
whom
Joshua
,
sent
to
view
the
Land
of
Canaan
,
saved
them
from
the
dangerous
pursuite
of
the
messengers
of
the
King
of
Jericho
:
and
she
said
to
them
:
I
know
the
Lord
hath
given
you
the
Land
,
and
that
your
terror
is
fallen
upon
us
,
Josh.
2.9
.
and
that
all
the
Inhabitants
of
the
Land
melt
because
of
it
.
For
we
heard
how
the
Lord
dried
up
the
waters
of
the
Red
Sea
for
you
,
when
he
came
out
of
Egypt
,
and
what
you
did
to
the
two
Kings
of
the
Amorites
on
the
other
side
Jordan
,
Sihon
and
Og
,
whom
ye
destroyed
utterly
.
And
assoon
as
we
heard
these
things
,
our
hearts
did
melt
,
neither
did
there
remain
any
more
courage
in
any
man
because
of
you
,
for
the
Lord
your
God
,
he
is
God
above
in
Heaven
,
and
in
Earth
beneath
.
And
this
is
the
right
way
to
make
God
known
to
the
wicked
and
ungodly
of
the
earth
.
From
thence
came
that
prayer
of
David
,
Put
them
in
fear
,
O
Lord
,
that
they
may
know
,
themselves
to
be
but
men
.
Psa.
9.20
.
The
fear
of
God
will
smite
them
with
such
terrour
,
that
they
shall
not
have
hear
to
stirre
against
him
.
So
it
is
said
that
God
is
known
by
executing
his
judgments
.
Reason
.
Rom.
2.5
.
For
as
the
Apostle
saith
,
the
very
naturall
man
hath
the
work
of
the
law
written
in
his
heart
.
The
law
written
in
the
heart
of
every
man
is
a
generall
principle
both
of
truth
in
the
understanding
,
which
affirmeth
,
a
divine
nature
,
and
of
awe
in
the
affections
to
make
him
feared
.
And
this
law
is
not
idle
,
but
it
worketh
,
for
there
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
work
of
the
law
.
And
this
is
the
true
cause
why
there
is
no
peace
at
all
to
the
wicked
man
,
because
he
hath
the
law
of
nature
working
within
him
,
which
is
against
him
,
and
he
hath
not
the
law
of
grace
to
lay
the
storms
which
the
law
of
nature
raiseth
.
From
hence
it
commeth
,
that
the
wicked
flyeth
when
no
man
pursueth
,
as
Solomon
saith
,
and
he
feareth
where
no
fear
is
:
and
Tully
could
say
,
that
all
the
poeticall
fictions
of
the
furies
which
disquieted
men
so
much
,
were
but
the
pinchings
and
convulsions
of
mens
guilty
consciences
,
who
when
they
had
done
evill
,
knew
that
they
had
broken
the
law
written
in
their
hearts
,
and
then
feared
the
power
which
they
saw
above
them
,
armed
with
vengeance
against
evill
doers
.
St.
Paul
teacheth
us
the
use
of
this
point
.
Wilt
thou
then
not
be
afraid
of
the
power
?
Vse
.
Rom.
31.3
.
do
that
which
is
good
,
and
thou
shalt
have
praise
of
the
same
.
Where
doing
that
which
is
good
hath
a
double
reward
,
for
it
quiteth
fear
,
and
it
crowneth
us
with
praise
.
Me
thinks
,
that
this
consideration
of
the
reward
should
stirre
us
up
to
say
:
What
shall
we
do
that
we
may
work
the
works
of
God
?
John
6.28
,
29.
Then
will
Christ
tell
us
:
This
is
the
work
of
God
,
that
ye
believe
on
him
whom
he
hath
sent
.
Faith
in
Christ
taketh
away
this
terrour
of
the
Lord
,
as
the
Aoostle
saith
,
we
knowing
the
terrour
of
the
Lord
do
perswade
men
,
and
what
is
the
thing
to
which
the
Apostles
doe
perswade
,
but
to
reconciliation
with
God
through
Christ
:
so
that
when
we
preach
faith
to
you
,
wee
preach
peace
,
even
as
the
Apostle
saith
,
peace
to
them
that
are
neer
,
&
peace
to
them
are
far
off
,
and
the
God
of
peace
sendeth
his
Son
,
the
peace
of
his
Church
with
the
Gospell
of
peace
.
Wee
are
taught
here
that
the
welfare
of
the
Church
is
the
grief
and
vexation
of
her
enemies
:
2
Doct.
Cushan
and
Midian
are
afflicted
,
and
in
a
cold
fit
,
when
they
hear
what
God
doth
for
Israel
.
So
did
the
Aegyptians
repine
at
the
prosperity
of
Israel
,
in
Aegypt
they
said
:
Behold
,
the
children
of
Israel
are
more
and
mightier
then
we
:
Exod.
1.10
Come
let
us
deal
wisely
with
them
,
lest
they
multiply
,
&c.
You
see
what
the
world
thinks
of
their
plots
against
the
Church
of
God
,
they
think
they
do
wisely
,
when
they
vex
the
Church
,
this
is
that
wisedome
which
the
Apostle
doth
call
,
carnall
,
sensuall
,
and
divelish
.
And
these
be
the
wifemen
,
of
which
it
is
said
;
ubi
sapiens
,
where
is
the
wiseman
,
and
God
hath
made
the
wisedome
of
the
world
foolishnesse
.
The
reason
of
this
opposition
is
given
by
our
Saviour
,
the
world
hateth
you
because
you
are
not
of
the
world
,
Reas.
1
and
I
have
chosen
you
out
of
the
world
,
and
for
this
they
weep
at
the
joy
of
the
Church
,
they
joy
at
their
weeping
,
the
Prophets
complaint
.
Truth
faileth
,
and
he
that
departeth
from
evill
,
maketh
himself
a
prey
.
Isa.
59.15
.
So
David
.
But
mine
enemies
they
are
lively
,
they
are
strong
,
Psal.
38.19
.
and
they
that
hate
wrong
fully
are
multiplyed
.
They
also
that
render
evill
for
good
are
mine
adversaries
,
Verse
20.
because
I
follow
the
thing
that
good
is
.
They
began
betimes
,
for
Cain
slue
his
brother
:
1
Joh.
3.12
Ratio
rationis
.
and
wherefore
slue
he
him
?
because
his
own
works
were
evil
,
&
his
brothers
righteous
.
I
can
easily
bring
you
to
the
head
of
these
bitter
waters
,
so
soon
as
Adam
had
fallen
from
grace
when
God
kept
his
first
assise
upon
earth
,
and
convented
and
arraigned
the
transgressours
,
the
man
,
the
woman
,
and
the
serpent
,
he
revealed
his
eternall
counsell
of
election
and
reprobation
,
and
put
a
difference
between
the
seed
and
seed
,
the
seed
of
the
woman
,
and
the
seed
of
the
serpent
.
Which
is
not
onely
to
be
understood
of
the
unreconciliable
enmity
that
is
between
Christ
and
the
Devill
.
For
Christ
was
the
seed
of
the
woman
,
quia
solus
ita
semen
mulieris
,
&
non
etiam
v●ri
semen
sit
.
But
hee
meant
therein
that
enmity
which
should
be
betwixt
the
elect
,
who
are
the
seed
of
the
woman
by
naturall
generation
,
and
the
holy
seed
by
spirituall
regeneration
,
so
called
,
Semen
sanctum
,
and
the
seed
of
the
serpent
,
for
Christ
calleth
the
wicked
genimina
viperarum
,
generation
of
vipers
;
and
to
such
he
saith
,
Vos
estis
ex
patre
vestro
Diabolo
,
you
are
of
your
father
the
Devill
.
John
8.44
.
For
this
Rupertus
saith
,
that
the
Bible
is
called
the
Book
of
the
battails
of
the
Lord
,
Num.
21.14
.
because
it
conteineth
the
story
of
the
wars
between
these
two
;
the
Church
and
the
world
.
From
this
enmity
which
God
put
between
the
Church
,
and
the
world
ariseth
this
hatred
and
opposition
,
so
that
the
prosperity
of
the
wicked
is
Davids
grief
,
the
miseries
of
David
be
the
worlds
joy
,
the
joy
of
the
Church
is
the
affliction
of
the
world
.
God
left
the
Devill
in
his
fall
,
and
took
him
not
up
again
,
thereby
forsaking
him
,
he
put
enmity
into
him
,
and
he
for
the
hatred
that
he
beareth
to
God
,
hath
ever
since
persecuted
him
in
his
Church
,
because
his
malice
cannot
extend
to
hurt
him
.
And
herein
he
is
the
more
cruel
,
because
he
knows
his
time
is
but
short
.
Satan
is
but
Gods
instrument
in
the
afflicting
of
the
Church
,
so
it
is
said
to
the
Angell
of
the
Church
of
Smyrna
.
Reas.
2
Behold
,
the
Devil
shall
cast
some
of
you
into
prison
,
Revel.
2.10
that
ye
may
be
tryed
,
and
ye
shall
have
tribulation
ten
days
.
He
goes
about
like
a
roaring
lion
,
seeking
whom
he
may
devour
:
If
he
be
kept
from
devouring
,
he
biteth
and
rendeth
,
and
doth
what
hurt
he
can
,
for
he
is
a
murtherer
,
but
if
God
shew
the
light
of
his
countenance
to
them
whom
he
pursueth
,
he
is
sick
of
that
mercie
,
and
so
are
all
the
tents
of
Cushan
,
the
whole
brood
of
vipers
have
this
venome
from
the
old
serpent
,
to
be
afflicted
at
the
prosperity
of
the
Church
.
For
instance
,
I
will
prevent
the
time
,
David
saith
;
one
day
telleth
another
,
and
one
night
certifieth
another
.
To
morrows
memoriall
teacheth
this
day
,
this
was
the
vigill
of
that
popish
holy
day
,
which
the
same
Papists
here
at
home
,
and
many
beyond
the
seas
,
hoped
to
have
made
festivall
to
all
posterity
.
The
children
of
darkness
had
provided
to
put
out
our
light
,
to
quench
the
light
of
our
Israel
:
it
was
an
affliction
to
the
Papists
to
behold
religion
and
peace
setled
under
the
government
of
a
learned
King
,
who
knew
what
he
believed
,
and
why
,
and
who
had
discovered
himself
an
enemy
to
their
Antichristian
and
hereticall
synagogue
.
They
saw
a
fair
issue
ready
for
timely
succession
,
so
gratiously
seasoned
with
the
salt
of
heavenly
wisedom
from
the
first
of
their
capacity
and
apprehension
;
that
there
remained
no
hope
for
their
politique
religion
to
finde
footing
in
these
Churches
.
Their
flourishing
state
of
Church
and
Common-welth
was
such
an
affliction
to
them
,
that
some
Zealots
of
their
Religion
,
the
sons
of
thunder
could
no
longer
contein
themselves
,
but
their
study
was
how
to
put
their
grief
upon
us
,
and
to
transfer
our
joy
upon
themselves
.
They
shewed
us
the
way
of
their
rejoycing
,
their
mercies
were
cruel
,
nothing
could
remove
their
grief
at
our
welfare
,
but
the
destruction
of
the
head
and
body
,
root
and
tree
,
and
all
in
a
day
.
And
they
that
would
have
destroyed
us
thought
,
and
the
Jesuites
and
Priests
of
the
Roman
Faith
taught
them
to
believe
,
that
they
should
do
God
good
service
.
We
see
the
mercies
of
that
religion
so
clearly
in
this
horrible
Treason
,
that
all
that
know
and
serve
the
God
of
peace
;
have
just
cause
to
esteem
Papists
disloyall
subjects
,
secret
enemies
to
the
State
;
bloudy
persecutors
of
the
Gospell
of
peace
.
Our
stories
are
full
of
their
malice
,
wrackings
,
imprisonments
,
starvings
,
burnings
,
hangings
,
and
many
exquisite
torments
executed
upon
innocent
and
holy
Martyrs
.
But
when
we
remember
the
Powder-Treason
,
that
calleth
all
the
tormentors
of
the
Church
before
them
mercifull
:
the
Devill
did
never
roar
so
loud
before
,
the
Buls
of
Rome
never
bellow'd
such
terrour
to
the
Church
,
as
in
that
damnable
and
desperate
attempt
.
The
provocation
was
their
affliction
at
our
prosperity
,
and
griefe
at
our
welfare
,
again
,
this
venome
of
the
generation
of
vipers
boiled
over
,
and
they
that
bore
evill
will
to
our
Sion
,
sayd
,
one
unto
another
.
Catosby
to
his
confederates
.
I
have
bethought
me
of
a
way
at
one
instant
to
deliver
us
from
all
our
bonds
,
and
without
any
forriegn
help
to
replant
the
Catholique
Religion
,
which
is
to
blow
asp
the
Parliament
house
with
Gunpowder
,
for
in
that
place
have
they
dohe
us
all
the
mischief
,
and
perchance
God
hath
designed
that
place
for
their
punishment
:
for
this
striketh
at
the
root
,
and
will
breed
a
confusion
,
fit
to
beget
new
alterations
.
What
alterations
could
be
here
meant
but
those
that
Job
felt
,
that
our
Land
and
Church
might
complain
:
Thou
hast
turned
my
Harp
into
mourning
,
and
my
Organs
into
the
voice
of
them
that
weep
.
How
did
they
swallow
up
the
joy
of
this
change
,
in
hopeful
expectation
of
successe
:
but
the
children
came
to
the
birth
,
and
there
was
no
strength
to
bring
forth
.
Their
own
fear
came
upon
them
,
For
it
was
Catesbyes
own
Lenvoy
,
to
his
revealed
Treason
;
But
,
saith
he
,
If
this
take
not
effect
(
as
most
of
this
nature
miscarry
)
the
scandal
will
be
so
great
to
the
Catholick
Religion
,
as
not
onely
our
enemies
,
but
our
friends
will
with
good
reason
condemn
us
.
Thus
did
their
minds
mis-give
,
and
abodements
of
evil
did
secretly
call
upon
them
,
to
fly
from
the
anger
to
come
,
This
diverted
them
a
while
from
this
execution
,
and
put
them
into
a
new
project
;
Thomas
Winter
was
sent
(
as
his
confession
under
his
own
hand
reporteth
)
to
inform
the
Constable
of
Spaine
then
coming
in
Ambassy
from
the
King
of
Spain
to
our
Sovereigne
,
of
the
state
of
the
Catholicks
in
England
,
and
to
entreat
his
mediation
to
solicite
our
King
for
the
revocation
of
some
penall
laws
,
and
the
admittance
of
the
English
Catholicks
into
the
ranke
of
his
other
Subjects
.
Winter
met
with
him
at
Bergen
neer
Dunkirk
,
and
by
the
meanes
of
Owen
,
an
apostate
Traitor
,
he
had
accesse
to
him
,
mooved
him
in
his
suite
,
and
had
a
fair
promise
from
him
to
do
all
good
offices
in
that
errand
.
But
Owen
discouraged
that
hope
,
saying
,
that
he
believed
nothing
lesse
,
and
that
they
sought
onely
their
own
ends
:
meaning
the
state
of
Spaine
,
holding
small
accompt
of
Catholiques
.
Owen
animated
the
Treason
,
and
promised
to
send
Faux
over
to
help
to
set
it
forward
.
From
thence
Winter
went
to
another
of
our
fugitives
,
Sir
William
Stanley
,
to
Ostend
,
where
he
asked
his
opinion
,
whether
,
if
the
Catholiques
of
England
should
do
any
thing
in
England
to
help
themselves
,
the
Arch-Duke
would
second
them
?
he
answered
,
no
:
for
all
those
parts
desired
peace
with
England
.
After
all
these
despairs
,
they
had
no
remedy
to
cure
their
disease
of
envy
at
the
gratious
peace
of
this
State
,
but
their
powder-plot
,
in
which
none
but
profest
.
Papists
within
the
land
had
any
hand
.
None
that
we
can
discover
,
but
Priests
and
Jesuites
,
here
or
abroad
did
blow
the
fire
.
No
forreign
Prince
hath
the
dishonorable
name
of
privacy
with
it
,
or
abetment
of
it
,
onely
the
Church
of
Rome
lent
her
help
to
this
nefarious
Treason
,
for
there
was
here
,
-
1
The
seal
of
Catholique
Confession
;
-
2
The
bond
of
a
Catholique
Oath
;
-
3
The
Vow
by
a
Catholique
Sacrament
;
-
4
The
indiction
of
Catholique
prayers
,
to
be
used
for
the
prosperous
success
of
the
Catholique
cause
in
England
.
But
,
I
may
be
short
in
the
Catastrophe
of
this
whole
danger
,
as
God
was
sudden
in
his
exceeding
great
mercies
to
us
.
The
nets
were
broken
,
and
we
escaped
as
a
whole
neast
of
Birds
from
the
hands
of
the
fowler
.
Never
was
there
day
wherein
God
did
so
great
things
for
this
Land
as
on
that
day
,
never
did
the
Sun
shine
in
more
perfect
strength
upon
this
Church
then
on
that
day
,
which
God
crowned
with
our
deliverance
.
1
It
was
and
is
a
good
use
of
this
mercy
,
to
fil
our
mouthes
with
laughter
,
and
our
tongues
with
joy
;
but
that
must
not
be
all
.
2
We
must
tell
the
people
what
things
he
hath
done
,
and
once
a
year
,
at
least
we
must
say
,
this
is
the
day
,
that
the
Lord
hath
made
,
exultemus
&
laetemur
,
and
his
praise
must
be
in
our
mouthes
,
we
must
give
unto
the
Lord
the
glory
due
to
his
name
,
and
praise
him
according
to
his
excellent
greatnesse
.
3
But
that
is
not
all
,
wee
must
being
delivered
from
the
hands
of
our
enemies
,
serve
him
in
holinesse
and
righteousnesse
before
him
all
the
days
of
our
life
,
and
remember
that
if
we
do
wickedly
,
we
shall
perish
,
we
and
our
King
.
4
But
that
is
not
all
,
we
must
pray
also
for
the
peace
of
our
Jerusalem
,
for
we
shall
prosper
if
we
love
it
:
for
our
brethren
and
companions
sake
in
the
common
faith
,
we
must
wish
it
now
prosperity
,
for
the
house
of
Gods
sake
,
we
must
seek
to
do
it
good
.
6
But
this
is
not
all
,
we
must
cast
out
the
bond-woman
,
and
her
son
,
that
is
,
the
superstition
of
the
blondy
Church
of
Rome
,
I
may
safely
perswade
,
thus
far
,
every
one
of
us
out
of
his
own
heart
,
and
thus
farre
we
may
go
without
our selves
to
let
our
light
shine
before
men
,
that
in
our
light
they
may
see
light
.
The
Minister
may
go
further
,
for
he
hath
the
warrant
of
a
lawfull
calling
,
to
reprove
the
works
of
darknesse
openly
,
and
to
convince
heresies
,
and
to
warne
men
to
take
heed
of
the
leaven
of
the
Scribes
and
Pharisees
.
The
Magistrate
may
go
further
,
to
execute
the
just
laws
of
our
land
upon
such
,
and
let
him
see
to
it
,
that
he
bear
not
the
sword
of
God
in
vain
.
The
sovereign
Defender
of
the
Faith
amongst
us
beareth
that
high
title
,
which
is
proper
to
all
godly
Kings
,
to
this
end
,
accomptable
to
none
but
God
for
his
vice-gerency
herein
.
Verse
8.
Was
the
Lord
displeased
against
the
rivers
?
was
thine
anger
against
the
rivers
?
was
thy
wrath
against
the
sea
?
that
thou
didst
ride
upon
thy
horses
,
or
thy
chariot
of
Salvation
.
NOw
he
procedeth
to
commemorate
the
wonderfull
things
that
declared
God
a
friend
to
his
people
,
in
their
safe
conduct
to
the
land
of
promise
.
-
1
The
power
of
God
shewed
in
the
waters
:
1
he
made
a
passage
for
his
Israel
,
through
the
red
sea
,
as
on
dry
land
,
to
bring
them
out
of
Aegypt
,
-
2
He
made
a
passage
through
Jordan
,
the
river
turned
back
,
and
gave
them
way
to
passe
over
into
the
land
of
promise
.
The
words
of
my
text
are
easie
.
Doth
any
man
conceive
that
God
did
take
any
spleen
at
the
river
of
Jordan
,
that
he
drove
it
back
:
or
that
he
was
angry
with
the
sea
,
that
he
made
dry
land
to
appear
:
surely
,
God
was
not
moved
thereto
from
any
fury
against
the
creatures
,
which
keep
their
course
according
to
his
appointments
.
And
he
saith
,
that
God
did
ride
upon
his
horses
,
poetically
,
and
figuratively
,
expressing
God
in
state
,
riding
on
,
as
the
Psalmist
saith
,
prosperously
.
And
he
calleth
the
protection
of
God
the
char●o●s
of
salvation
,
because
God
took
them
up
to
him
to
preserve
them
Verse
9.
And
this
is
well
expounded
in
the
next
words
;
in
a
new
figure
.
Verse
9
Thy
bow
was
made
quite
naked
according
to
the
oaths
of
the
tribes
,
even
thy
word
,
Selah
.
Verse
9.
Thou
didst
cleave
the
earth
with
rivers
.
For
here
by
the
bow
of
God
is
meant
the
armour
wherewith
with
God
is
furnished
,
for
the
defence
of
his
Church
.
This
bow
is
therefore
said
to
be
made
quite
naked
,
because
then
God
declared
that
all
the
wonders
which
he
did
in
the
division
of
the
waters
of
the
red
sea
,
and
of
Jordan
,
were
wrought
for
the
preservation
of
his
Church
.
This
bow
he
always
had
,
that
is
,
this
strength
for
his
Church
,
but
then
he
made
it
so
naked
,
that
the
Aegyptians
cryed
,
let
us
fly
from
Israel
:
and
the
tents
of
Cushan
were
afflicted
,
and
the
curtains
of
Midian
trembled
to
see
this
bow
of
the
Lord
.
Abraham
saw
this
bow
,
but
in
the
case
,
for
it
was
under
promise
,
the
Patriarchs
saw
it
somewhat
neerer
hand
,
but
yet
not
uncased
,
in
the
deliverance
from
Aegypt
,
it
began
to
be
drawn
out
in
the
possession
of
the
land
of
Canaan
,
it
was
made
quite
naked
,
and
this
was
done
.
According
to
the
oaths
of
the
tribes
,
even
thy
word
,
that
is
;
All
this
was
done
that
thou
mightest
make
good
thy
word
,
whereby
thou
hadst
sworn
to
give
this
land
to
the
tribes
,
the
oath
of
God
was
sworn
to
Abraham
,
as
Zechariah
remembreth
it
.
To
perform
the
mercy
promised
to
our
fathers
,
Luke
1.72
73.
and
to
remember
his
holy
Covenant
.
The
oath
which
he
sware
to
our
father
Abraham
.
Selah
,
is
a
rest
for
meditation
,
for
admiration
,
it
is
a
confession
of
the
goodnesse
of
God
.
Thou
didst
cleave
the
earth
with
rivers
]
This
was
another
of
Gods
water-works
.
Tremelius
and
Junius
read
thus
:
flumina
diffidisti
terrae
:
and
so
it
is
no
more
but
what
before
he
said
,
more
plainly
exprest
that
:
he
clave
the
waters
to
make
way
for
passage
.
And
to
omit
the
various
opinions
of
men
,
concerning
this
wonderfull
work
of
God
,
I
think
it
hath
speciall
reference
to
that
story
,
where
the
people
of
Israel
upon
the
way
almost
perishing
with
thirst
,
numb
.
20.11
.
and
therefore
murmuring
,
Moses
struck
the
rock
,
which
by
the
commandement
he
should
onely
have
spoken
to
,
and
the
waters
gushed
out
and
cut
themselves
a
channell
,
which
here
is
called
cleaving
of
the
earth
with
rivers
.
Here
was
a
double
miracle
,
one
in
giving
the
water
out
of
the
rock
,
whence
formerly
none
have
issued
:
another
in
the
continuance
of
this
full
stream
,
running
along
the
way
of
their
journey
,
in
the
wilderness
to
supply
them
,
so
the
Psalmist
saith
;
He
brought
streames
also
out
of
the
rock
,
Psal.
78.16
.
and
caused
waters
to
run
down
like
rivers
.
These
words
do
contein
three
parts
.
-
1
The
wonders
which
God
shewed
in
the
waters
.
-
2
The
motive
that
induced
him
.
-
3
The
argument
drawn
from
hence
.
1
The
wonders
here
mentioned
are
three
.
-
1
He
nameth
the
last
as
freshest
in
memorie
,
the
division
of
the
waters
of
Jordan
,
to
give
way
to
the
passage
of
Israel
,
into
the
promised
land
.
-
2
He
nameth
the
first
,
the
cutting
of
a
passage
through
the
red
sea
to
bring
Jsrael
out
of
Aegypt
.
-
3
He
nameth
the
miracle
of
giving
his
people
water
out
of
the
rock
,
and
loading
the
stream
along
with
the
hoast
.
2
The
motive
that
induced
him
-
1
Affir
.
-
2
Neg.
-
1
There
was
internus
motor
,
the
inward
motive
,
1
Affirm
▪
his
love
to
Israel
,
and
his
care
to
preserve
them
,
which
is
exprest
in
his
riding
on
the
chariots
of
salvation
.
-
2
There
was
externum
motivum
,
the
outward
motive
,
and
that
was
the
oaths
of
the
Tribes
,
even
his
word
which
he
had
put
to
Abraham
for
that
land
.
-
2
Non
iratus
,
I
am
not
angry
.
-
3
The
Argument
drawn
from
hence
.
2
Neg.
God
hath
shewed
himself
marvelous
to
Israel
,
in
exitu
,
in
their
going
forth
,
then
he
divided
a
sea
for
them
in
via
,
in
their
way
,
then
he
made
rivers
to
run
in
dry
places
after
them
,
in
introitu
,
in
their
entrance
,
then
he
divided
Jordan
for
them
.
Therefore
we
may
trust
in
him
,
and
commit
our selves
to
his
care
,
he
will
never
leave
us
,
nor
forsake
us
.
-
1
Of
the
wonders
shewed
in
the
waters
,
and
therein
,
-
1
Of
the
division
of
Jordan
.
This
was
a
great
wonder
,
the
story
of
it
is
recorded
so
,
for
the
day
before
it
was
done
Joshua
said
to
the
people
:
Sanctifie
your selves
,
Josh
3
5.
for
to
morrow
the
Lord
will
do
wonders
among
you
:
yea
,
God
himself
said
to
Joshua
;
This
day
will
I
magnifie
thee
in
the
sight
of
all
Israel
,
that
they
may
know
,
that
as
I
was
with
Moses
,
so
I
will
be
with
thee
.
The
wonder
is
set
down
thus
:
No
sooner
did
the
feet
of
the
Priests
which
bare
the
Ark
,
dip
in
the
brim
of
the
water
,
but
the
waters
that
came
down
from
above
stood
,
and
rose
up
upon
an
heap
very
far
from
the
City
Adam
,
that
is
beside
the
Zaretan
:
and
those
that
came
down
from
the
Sea
of
the
plain
,
even
the
salt
Sea
failed
,
and
were
cut
off
:
and
the
people
passed
over
right
against
Jericho
.
This
was
so
great
a
wonder
,
that
we
read
,
When
all
the
Kings
of
the
Amorites
which
were
on
the
side
of
Jordan
westward
;
Josh.
5.1
.
and
all
the
Kings
of
the
Cananites
which
were
by
the
Sea
,
heard
that
the
Lord
had
dried
up
the
waters
of
Jordan
from
before
the
children
of
Israel
:
untill
we
were
passed
over
that
their
hearts
melted
:
neither
was
there
spirit
in
them
any
more
,
because
of
the
children
of
Israel
.
And
the
Psalmist
doth
celebrate
the
prayses
of
God
for
the
same
,
with
poeticall
streins
of
divine
rapture
;
he
putteth
both
together
,
as
this
our
Psalmist
doth
,
both
that
of
the
Red
Sea
,
and
this
of
Jordan
,
The
Sea
saw
that
and
fled
:
(
i.e.
it
saw
that
,
when
Israel
came
out
of
Egypt
,
Psa.
114
2
,
3.
Judah
was
his
Sanctuary
,
and
Israel
his
dominion
.
)
Jordan
was
driven
back
.
What
ailed
thee
O
Sea
,
that
thou
fleddest
?
thou
Iordan
that
thou
wast
turned
back
?
The
things
most
remarkable
in
that
wonderfull
work
of
God
were
these
;
-
1
That
the
waters
of
so
great
a
River
as
Iordan
should
recoil
towards
their
head
;
for
water
being
a
ponderous
body
,
doth
naturally
fall
downward
,
and
seeketh
still
the
lower
place
;
but
God
did
make
a
wall
of
water
to
stop
the
decourse
of
the
stream
,
which
was
a
work
against
nature
:
for
the
other
part
of
the
stream
ran
on
,
and
left
the
land
dry
.
-
2
The
second
wonder
was
the
means
that
God
used
to
accomplish
this
great
work
:
for
the
Priests
that
did
bear
the
Arke
must
set
the
first
foot
into
the
River
,
for
God
said
;
Assoon
as
the
soals
of
the
feet
of
the
Priests
,
Josh
3
13.
that
bear
the
Arke
of
the
Lord
,
the
Lord
of
all
the
Earth
,
shall
rest
in
the
waters
of
Jordan
,
the
waters
of
Jordan
shall
be
cut
off
,
&c.
Here
was
the
Arke
,
the
Sacrament
visible
of
Gods
invisible
presence
,
and
the
Priests
of
the
Lord
bearing
it
:
they
had
the
warrant
of
Gods
Word
to
attempt
this
passage
,
and
they
did
not
so
much
as
wet
their
feet
in
that
river
;
no
sooner
did
the
soals
of
their
feet
touch
the
water
,
but
they
fled
from
the
Lord
,
not
from
the
Priests
;
yet
from
the
Priests
as
the
Lords
instruments
,
not
that
any
vertue
or
efficacie
was
in
the
feet
of
the
Priests
,
the
vertue
was
in
the
Sacrament
of
Gods
presence
,
the
Ark
which
they
carried
upon
their
shoulders
:
neither
was
the
vertue
of
that
wonder
in
the
Saerament
efficiently
and
primarily
,
but
mediately
and
instrumentally
.
It
was
the
work
of
the
Lord
of
all
the
Earth
,
whose
Sacrament
was
the
Arke
,
whose
servants
the
Priests
.
3
A
third
wonder
was
the
faith
of
the
Priests
that
did
bear
the
Arke
,
who
could
believe
a
thing
in
nature
so
impossible
,
in
reason
so
improbable
,
that
they
durst
attempt
it
both
in
regard
of
their
own
persons
,
but
especially
of
the
Ark
of
God
which
they
did
bear
.
Moses
wanted
faith
in
a
lesse
matter
,
when
God
bade
him
onely
speak
to
the
Rock
,
he
smote
it
twice
,
once
in
vain
to
punish
his
unbelief
,
once
with
successe
to
fulfill
Gods
promise
.
Yet
the
Priests
believed
faithfully
,
and
obeyed
wvillingly
,
and
did
not
debate
the
matter
anxiously
,
or
go
on
timerously
.
4
A
fourth
wonder
was
in
the
time
,
Josh.
3.15
.
for
it
was
in
the
time
of
the
harvest
when
Jordan
overfloweth
all
the
banks
,
when
there
was
a
great
deal
more
river
then
channel
,
and
the
more
water
,
the
more
wonder
.
5
We
may
adde
here
to
a
fifth
,
that
when
all
the
people
were
past
over
,
Josh.
4.5
.
Joshua
did
command
twelve
men
out
of
every
Tribe
a
man
,
to
return
back
again
into
the
midst
of
the
Channel
,
and
they
were
not
priests
,
but
lay-men
,
and
they
were
not
to
follow
the
Ark
,
but
to
goe
before
it
,
and
from
thence
,
they
must
every
man
bring
upon
his
shoulder
a
stone
,
and
those
were
set
up
in
Gilgall
for
a
monument
of
this
passage
,
for
the
memoriall
thereof
to
their
children
.
6
The
last
wonder
was
,
that
when
the
twelve
men
returned
from
the
midst
of
the
channell
of
Jordan
,
to
the
land
which
was
for
them
to
dwell
in
.
The
Priests
following
them
with
the
Arke
of
God
,
the
soals
of
their
feet
were
no
sooner
lifted
upon
the
dry
land
,
but
The
waters
of
Jordan
returned
to
their
place
,
and
flowed
over
all
his
banks
as
they
did
before
.
Josh.
4.18
.
But
he
names
river
in
my
Text
,
so
;
Further
,
this
mention
of
the
Rivers
is
yet
referred
to
a
former
story
,
wherein
God
declared
his
power
in
the
Rivers
of
the
Egyptians
,
and
that
not
improperly
,
because
then
the
people
were
in
the
house
of
bondage
,
and
the
first
Plague
which
God
put
upon
the
Egyptians
was
this
,
All
the
waters
were
turned
into
bloud
,
Exod.
7
▪
20.
the
fish
died
,
and
the
Waters
stanke
.
It
may
also
renew
the
memory
of
two
more
passages
over
Jordan
,
2
Ki●
.
2.8
.
one
of
Eliah
,
who
took
his
mantle
and
wrapped
it
together
,
and
smote
the
waters
,
and
they
were
divided
hither
and
thither
,
so
that
they
two
went
over
on
dry
land
.
V●rse
14.
Another
of
Elisha
,
who
took
up
the
mantle
of
Eliah
,
and
stood
by
the
River
of
Jordan
,
and
said
,
Where
is
the
Lord
God
of
Eliah
,
and
smote
the
water
,
and
it
parted
hither
and
thither
,
and
Elisha
past
over
.
2
In
the
next
place
,
he
remembreth
the
Sea
,
meaning
the
Red
Sea
,
and
Gods
riding
through
it
,
and
conducting
his
Israel
through
the
midst
of
it
,
Exo.
14
16.
the
storie
of
it
is
recorded
by
Moses
.
And
there
are
many
wonders
in
it
.
-
1
The
danger
that
Israel
was
in
,
the
Egyptians
behind
them
with
power
and
fury
to
destroy
them
,
the
Sea
before
them
to
swallow
them
,
God
opened
them
a
passage
through
the
Sea
to
save
them
for
the
over-taking
of
their
enemies
,
and
to
lead
them
to
the
next
shoar
,
a
wonderfull
helpe
in
extremity
of
danger
.
-
2
Another
wonder
,
Exo.
14.16
.
that
God
rather
used
Moses
and
his
rod
,
then
his
own
word
,
in
the
parting
of
the
waters
of
the
Sea
:
for
using
the
Ministry
and
service
of
men
,
in
his
great
and
extraordinary
operations
,
he
doth
honour
to
men
therein
,
as
he
said
to
Joshua
.
This
day
will
I
begin
to
magnifie
thee
in
the
sight
of
all
Israel
,
Josh.
3
7.
that
they
may
know
that
as
I
was
with
Moses
,
so
I
will
be
with
thee
.
So
the
Psalmist
saith
,
Psa.
77.20
.
Thou
leadest
thy
people
like
sheep
by
the
hand
of
Moses
and
Aaron
:
It
is
wel
observed
of
Master
Calvine
,
Ministros
simul
commendat
,
quibus
tam
honorificum
munus
deus
injunxit
.
So
in
the
Gospel
,
Christ
hath
honored
his
Ministers
,
to
whom
he
hath
committed
the
office
of
the
ministry
of
reconciliation
:
teaching
by
them
,
baptizing
by
them
,
binding
and
loosning
by
them
,
for
though
he
do
all
these
things
himself
,
as
he
saith
,
Sine
me
nihil
potestis
facere
,
without
me
you
can
do
nothing
,
yet
he
will
do
nothing
ordinarily
in
these
things
without
us
,
because
this
is
his
Ordinance
,
and
the
established
constitution
in
his
Church
.
3
As
he
used
the
ministry
of
Moses
in
this
great
work
of
dividing
the
sea
,
Ex●
.
14.21
so
did
he
also
use
the
service
of
an
East-wind
all
the
night
,
to
drive
back
the
waters
,
that
dry
land
might
appear
.
This
abated
nothing
of
the
honour
of
God
,
that
he
used
the
service
of
his
creatures
,
neither
can
this
separation
of
the
waters
be
,
therefore
ascribed
to
some
naturall
causes
,
seeing
this
wind
was
miraculously
sent
of
God
to
this
purpose
.
Some
enemies
of
God
have
slandred
this
miracle
,
and
said
,
that
the
passage
of
Israel
was
but
an
advantage
taken
of
an
extraordinary
neap
tide
,
which
turns
the
truth
into
a
lye
,
for
it
is
here
added
,
that
the
waters
were
a
wall
on
both
sides
of
them
.
The
work
it self
of
dividing
the
sea
,
that
was
the
greatest
,
what
is
the
rod
of
Moses
,
or
the
force
of
an
east
wind
to
part
the
waters
in
two
,
and
to
cut
out
a
lane
of
dry
land
,
in
the
midst
of
the
sea
for
such
an
armie
to
passe
through
on
foot
,
to
make
the
waters
a
fluent
and
liquid
element
to
stand
on
both
sides
,
as
a
wall
and
fence
to
their
passage
.
Yet
I
must
tell
you
that
many
learned
have
believed
and
written
,
that
the
waters
of
the
sea
were
divided
in
twelve
places
,
and
twelve
lanes
,
cut
out
,
for
the
twelve
tribes
to
passe
over
every
of
the
tribes
a
part
,
and
by
himself
.
And
this
was
the
tradition
of
the
Hebrews
:
as
St.
Origen
,
upon
this
place
affirmeth
.
Audivi
à
majoribus
traditum
quod
in
ista
digressione
maris
,
Hom.
5
in
Exod.
singulis
quibusque
tribubus
filiorum
Isr
.
singulae
aquarum
divisiones
factae
sunt
,
&
propria
unicuique
tribui
in
mari
aperta
sit
via
.
And
for
proof
,
Ps.
136.13
.
he
alledgeth
the
words
of
the
Psalme
.
He
divided
the
red
sea
into
parts
,
it
is
rendered
in
divisions
,
implying
more
than
one
division
.
I
say
with
St.
Origen
.
Haec
à
majoribus
observata
in
Scripturis
divinis
religiosum
credidi
non
tacere
.
But
though
this
do
much
advance
the
glory
of
Gods
power
,
yet
because
it
is
not
recorded
in
this
story
of
the
passage
,
we
need
not
admit
it
,
and
against
it
I
finde
,
that
the
place
alledged
will
not
carry
it
through
.
For
the
same
word
which
is
used
to
expresse
the
division
of
the
waters
in
this
story
,
is
used
by
Moses
,
in
the
story
of
Abraham
.
Who
by
the
comandement
of
God
,
took
a
young
heifer
,
a
shee-goat
,
Gen.
15
9
,
1●
.
a
ram
,
a
turtle
dove
,
and
a
young
pigeon
,
an●
divided
them
in
the
midst
,
and
layed
each
piece
;
one
against
another
.
Here
was
a
division
made
but
into
two
parts
,
onely
,
yet
it
is
said
after
that
,
behold
,
a
smoaking
furnace
,
and
a
lamp
of
fire
past
between
those
pieces
:
the
word
is
the
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
the
division
was
but
into
two
,
no
doubt
,
that
story
would
not
have
concealed
so
great
an
addition
to
the
wonder
,
so
much
serning
to
set
forth
the
glory
of
God
.
The
Lord
sufficiently
shewed
his
Church
that
all
things
serve
him
,
and
they
had
as
good
cause
as
those
in
the
Gospel
to
have
said
:
Who
is
this
,
that
both
winds
and
sea
obey
him
?
5
Another
wonder
was
the
hand
of
God
,
drawing
the
Egyptians
,
Pharoah
and
his
hoast
after
Israel
,
into
the
,
sea
for
God
hath
taken
it
upon
himself
,
that
this
was
his
own
doing
.
And
I
,
behold
I
,
will
harden
the
hearts
of
the
Aegyptians
,
Ex
14.17
.
and
they
shall
follow
them
,
and
I
will
get
me
honour
upon
Pharoah
,
and
upon
all
his
hoast
;
upon
his
chariots
,
and
upon
his
hors●men
.
And
the
Aegyptians
shall
know
that
I
am
the
Lord
.
Verse
18.
They
,
no
doubt
,
had
their
own
ends
in
this
,
for
as
St.
James
saith
;
Every
man
is
tempted
,
when
he
is
drawn
away
of
his
own
lust
,
Jam
1.14
.
and
entised
.
They
had
their
own
motives
to
draw
them
into
this
mischief
.
-
1
Their
desire
to
recover
the
Israel
to
their
service
,
whom
they
held
so
long
vassals
to
them
.
-
2
They
had
also
a
desire
to
recover
from
them
the
wealth
of
Aegypt
,
which
they
had
improvidently
parted
with
to
the
Israelites
.
-
3
Their
desire
of
revenge
to
punish
this
flight
,
and
this
robbery
of
the
Aegyptians
.
-
4
Their
error
who
thought
they
might
passe
as
safely
after
Israel
,
as
Israel
went
before
,
as
Josephus
speaks
for
them
.
These
motives
grew
within
themselves
,
and
they
were
their
own
lusts
.
But
God
gave
them
over
to
these
lusts
and
desires
,
of
purpose
to
punish
their
cruelty
to
his
people
,
and
to
make
his
name
glorious
in
the
deliverance
of
his
Church
,
and
in
the
conquest
of
the
enemies
thereof
.
It
is
revenge
enough
in
God
upon
man
,
to
leave
him
to
his
own
ways
,
for
they
lead
him
to
destruction
.
Some
heathen
writers
have
charged
all
this
wonder
of
the
escape
of
Israel
,
and
of
the
passage
through
the
sea
upon
Moses
,
who
by
art
Magick
,
they
say
did
all
this
.
But
could
he
by
that
art
work
upon
the
affections
,
and
wils
of
King
Pharoah
,
and
all
his
people
,
to
force
them
after
Israel
,
into
the
red
sea
.
The
most
that
we
read
of
Moses
,
concerning
any
art
in
naturall
Philosophy
,
is
,
that
Moses
was
brought
up
in
all
the
wisedome
of
the
Aegyptians
,
and
no
man
thinketh
that
he
got
all
their
wisedome
from
them
:
how
then
did
not
the
wisedome
of
the
Aegyptians
,
at
time
serve
the
Aegyptians
themselves
;
when
this
was
done
.
6
Another
memorable
miracle
of
this
passage
was
,
that
before
all
Israel
,
had
recovered
the
further
shore
,
the
same
passage
was
safe
to
Israel
,
and
pernitious
and
fatall
to
the
Aegyptians
,
which
appeared
:
-
1
Because
God
did
not
let
the
waters
come
together
,
to
hinder
the
Aegyptians
pursuit
,
but
kept
them
divided
,
till
they
were
all
within
the
verge
of
the
sea
,
for
this
God
could
have
done
,
as
it
after
followeth
.
-
2
That
to
hinder
their
journey
of
pursuit
,
God
turned
the
pillar
of
Cloud
behind
Israel
,
between
them
and
the
Aegyptians
,
so
that
Israel
led
the
way
by
a
clear
light
,
the
Aegyptians
followed
them
in
the
dark
.
-
3
That
their
chariot
wheels
were
smitten
off
in
the
night
,
so
that
they
drove
uneasily
.
-
4
That
the
waters
came
together
upon
their
consultation
to
return
,
and
drowned
them
all
,
before
all
the
children
of
Israel
,
had
recovered
the
further
shore
.
7
The
last
memorable
wonder
was
the
casting
up
of
the
bodies
of
the
Egyptians
upon
the
further
shore
,
which
Israel
had
recovered
,
and
whereon
they
pitched
,
to
make
good
the
word
of
Moses
:
you
shall
see
them
no
more
,
that
is
,
living
to
terrifie
you
,
thus
Israel
saw
what
God
had
done
for
them
;
and
their
eyes
,
had
it
desire
against
their
enemies
.
All
these
be
things
worth
remembring
.
3
He
addeth
another
wonderful
mercy
,
in
cleaving
the
earth
with
rivers
:
which
hath
reference
,
as
you
have
heard
,
to
Numb.
20.11
.
In
which
,
-
1
It
is
wonderfull
,
that
God
hearing
the
murmur
of
his
people
for
want
of
water
,
had
not
punished
their
sin
with
present
death
;
but
did
choose
rather
to
give
them
their
hearts
desire
,
and
to
satisfie
them
with
water
.
-
2
That
he
made
the
rock
to
yield
them
water
,
which
did
not
naturally
,
but
by
vertue
of
his
word
.
-
3
That
it
should
have
been
done
so
easily
,
as
by
a
word
of
Moses
,
that
it
was
done
so
easily
,
as
by
twice
smiting
-
4
That
those
waters
did
follow
the
hoast
to
relieve
it
all
the
way
of
their
journey
,
till
they
had
other
supply
,
as
also
the
Manna
did
,
till
they
came
to
come
in
Canaan
,
so
these
waters
ran
into
no
sea
.
-
5
That
these
rivers
dryed
up
after
Israel
,
and
no
shew
of
any
river
ever
since
,
where
these
waters
ran
in
dry
places
,
to
shew
who
ordained
that
stream
,
and
for
whom
.
Though
God
hath
had
his
praise
for
all
the
things
before
,
yet
they
desire
,
Canticum
novum
,
a
new
song
.
Here
,
and
here
it
is
work
for
the
rector
Chori
.
2
The
motive
that
induced
God
to
do
all
this
for
his
people
,
1
Affirm
.
exprest
in
two
things
:
internus
motor
.
1
His
desire
of
the
preservation
of
his
Israel
,
For
he
did
ride
upon
his
Horses
and
Chariots
of
salvation
.
Pharaoh
followed
Israel
into
the
red
Sea
on
horses
and
in
chariots
,
these
were
the
horses
and
chariots
of
destruction
,
God
took
off
their
wheels
,
and
they
failed
in
their
speed
.
But
God
went
forth
with
salvation
:
Israel
could
not
but
see
in
all
these
wonderfull
works
of
God
,
that
God
was
for
them
.
-
1
In
their
setting
forth
,
to
bring
them
out
of
the
house
of
bondage
,
even
through
the
sea
.
-
2
In
the
way
of
their
journey
,
to
quench
their
thirst
in
the
dry
and
unwatered
wilderness
.
-
3
At
their
journeys
end
,
to
open
them
a
passage
into
the
promised
land
through
Jordan
.
Israel
is
a
type
of
the
Catholique
Church
of
God
on
earth
,
and
their
passage
from
Egypt
to
Canaan
,
is
a
type
of
our
passage
from
the
wombe
to
heaven
,
and
God
is
the
same
,
his
Church
is
as
dear
to
him
as
ever
it
was
,
and
he
hath
taken
upon
him
the
care
of
it
.
He
is
called
by
Job
,
The
preserver
of
men
,
especially
of
his
elect
.
Here
are
onely
mentioned
three
of
the
most
eminent
wonders
of
God
:
there
were
many
more
which
David
repeated
;
Psal.
105
,
&
106.
All
these
were
the
effects
of
the
free
favour
of
God
to
his
people
,
Ps.
106.21
.
whereby
he
got
the
name
of
a
Saviour
.
And
th●
Psalmist
prayeth
.
Remember
me
,
Ps.
106.4
.
O
Lord
,
with
the
favour
that
thou
bearest
to
thy
people
,
O
visit
me
with
thy
saluation
.
This
was
a
singular
favour
,
for
he
saith
also
,
Non
fecit
taliter
,
he
did
not
so
to
any
Nation
.
That
I
may
see
the
good
of
thy
chosen
,
Verse
5.
that
I
may
rejoyce
in
the
gladness
of
thy
Nation
,
that
I
may
glory
with
thine
inheritance
.
For
this
favour
of
God
to
his
Church
is
a
speciall
grace
above
his
universall
protection
.
This
it
is
that
the
Spouse
of
Christ
doth
pray
for
.
Set
me
as
a
seal
on
thy
heart
,
Cant.
8.6
.
and
as
a
Signet
upon
thine
arm
.
That
wish
of
the
Church
then
was
thus
,
and
is
now
an
Article
of
Faith
:
that
prayer
was
then
,
and
now
is
our
Creed
.
But
much
more
evidently
hath
this
eternall
love
of
God
to
his
Church
in
Christ
Jesus
shewed
it self
:
since
Christ
our
Saviour
was
made
manifest
in
the
flesh
;
and
much
more
hath
it
extended
,
and
dilated
it self
,
since
he
was
believed
on
of
the
Gentiles
;
and
preached
to
the
world
.
For
when
God
once
had
fitted
him
with
a
body
,
and
therewith
had
given
him
a
heart
like
ours
,
and
such
an
arm
as
we
have
,
and
such
hands
,
it
hath
been
more
discerned
,
how
we
were
set
as
a
seal
upon
that
heart
,
how
we
are
worne
upon
that
arm
,
how
we
are
ingraven
in
the
Palms
of
those
hands
.
For
that
heart
was
pierced
with
a
spear
,
those
hands
were
nailed
to
the
Crosse
,
and
these
be
the
stamps
and
Characters
of
his
love
to
us
.
And
as
the
affection
of
love
is
noted
to
be
most
vehement
in
a
woman
,
as
David
doth
imply
when
he
bewailed
Jonathans
death
.
Thy
love
to
me
was
wonderfull
,
passing
the
love
of
women
:
2
Sam.
1.26
.
so
our
Saviour
to
take
upon
him
this
affection
in
the
dearest
tenderness
,
and
most
intense
measure
and
degree
,
is
said
to
be
made
of
a
woman
,
and
she
a
Virgin
.
And
that
sin
might
not
corrupt
this
affection
,
Ga.
4.4
.
or
harden
the
heart
:
He
was
conceive
by
the
Holy
Ghost
.
The
Church
doth
well
to
remember
this
interest
that
God
gave
them
in
this
land
,
for
there
out
suck
they
no
small
advantage
.
This
calls
God
the
God
of
Israel
,
and
it
cals
Israel
Gods
peculiar
people
:
this
doth
spread
the
wings
of
this
Hen
over
all
her
Chickens
,
and
gathereth
them
together
under
the
same
,
it
makes
them
roome
in
the
bosome
of
God
.
2
Another
motive
was
the
oaths
of
the
tribes
,
even
Gods
Word
:
that
is
,
the
covenant
of
God
made
with
Abraham
and
his
seed
,
for
so
the
Psalmist
doth
expresse
it
;
He
hath
remembred
his
Covenant
for
ever
:
Ps.
105.8
.
the
word
that
he
commanded
to
a
thousand
generations
.
Which
Covenant
he
made
with
Abraham
and
his
oath
unto
Isaac
.
And
confirmed
the
same
unto
Jacob
for
a
Law
,
and
to
Israel
for
an
everlasting
Covenant
.
And
after
having
briefly
surveyed
the
story
of
Israels
deliverance
and
passage
,
having
recapitulated
the
comming
of
Israel
into
Egypt
,
the
plagues
of
Egypt
,
there
comming
out
thence
with
the
wealth
of
Egypt
,
the
pillar
of
cloud
,
the
pillar
of
fire
,
the
Quails
,
the
Manna
,
the
water
out
of
the
rock
,
he
gives
this
reason
of
ad
,
for
he
remembred
his
holy
promise
,
V●rse
42.
and
Abraham
his
servant
.
Of
this
oath
of
God
,
the
Authour
to
the
Hebrews
,
Heb.
6.13
.
for
when
God
made
a
promise
to
Abraham
,
because
he
could
swear
by
no
greater
,
he
swear
by
himself
,
saying
.
Surely
,
blessing
,
I
will
blesse
thee
,
and
multiplying
,
I
will
multiply
thee
.
The
reason
why
God
bound
himself
by
oath
followeth
.
-
Wherein
God
willing
more
abundantly
to
shew
unto
the
heirs
of
promise
,
Verse
17.
the
immutability
of
his
counsell
confirmed
it
by
an
oath
.
This
was
a
great
obligation
to
bind
God
to
this
performance
,
neither
doth
it
any
whit
abridge
his
own
liberty
,
but
that
he
remained
Liberimum
agens
still
,
for
that
he
declared
therein
the
constancy
of
his
decree
,
which
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
2
Because
as
I
have
shewed
,
that
and
all
other
Gods
promises
have
reference
to
the
obedience
of
the
people
,
so
that
God
might
have
cancelled
this
obligation
upon
their
forfeiture
thereof
by
disobedience
,
if
he
had
pleased
,
which
maketh
good
the
former
motive
of
his
own
good
wil
and
favour
,
who
notwithstanding
,
their
many
provocations
and
rebellions
,
yet
performed
this
promise
.
2
The
motive
is
negatively
set
down
,
For
here
it
is
exprest
what
was
not
the
cause
of
these
wonderfull
water-works
,
was
it
?
which
is
as
much
,
as
it
was
not
because
the
Lord
was
displeased
at
rivers
,
it
was
not
because
his
wrath
was
against
the
sea
.
To
part
the
Sea
in
two
,
to
divide
Jordan
,
to
make
rivers
run
a
while
in
full
stream
to
serve
his
people
,
was
no
displeasure
taken
at
these
elements
.
God
never
layeth
his
rod
upon
those
creatures
,
which
he
hath
ordained
for
the
service
of
man
,
but
to
punish
man
.
To
the
creature
it
is
all
one
to
keep
the
naturall
order
of
creation
,
or
to
suffer
supernaturall
alteration
,
for
omnia
illi
serviunt
,
all
things
do
serve
him
,
was
God
angry
with
the
earth
when
he
cursed
it
after
Adams
fall
,
when
he
drown'd
it
,
after
it
grew
full
of
cruelty
.
The
insensible
creatures
do
the
will
of
him
that
made
them
.
It
is
recorded
as
a
blemish
to
that
mighty
King
Xerxes
,
Herod
.
Polihim
lib.
7.
Num.
173.
that
he
foolishly
overweened
his
power
in
such
a
case
.
For
being
to
passe
his
army
over
the
Hellespont
,
where
the
sea
was
about
seven
furlongs
over
,
he
caused
a
bridge
to
be
made
of
floaty
vessels
to
that
purpose
.
But
a
great
tempest
arising
,
and
breaking
his
bridge
,
when
he
heard
thereof
,
he
was
in
such
passion
at
the
sea
,
that
he
commanded
it
to
be
punished
with
three
hundred
stripes
:
and
he
cast
in
fetters
into
it
to
take
it
prisoner
,
and
caused
these
wise
words
to
be
spoken
to
it
.
O
aqua
amara
,
Dominus
hanc
tibi
irrogat
poenam
,
quod
eum
laesisti
,
qui
de
te
nihil
mali
meritus
es
:
te
tamen
Rex
Xerxes
,
velis
,
nolisve
transmittet
.
As
wisely
,
either
he
himself
,
or
as
Herodotus
reporteth
,
Clio
34.
Cyrus
.
Cyrus
his
Grandfather
fell
out
with
the
river
Gyndes
,
for
drowning
him
a
white
horse
,
but
his
revenge
was
more
in
sight
,
so
was
his
deliberate
furious
folly
.
For
he
set
his
army
a
work
to
cut
out
new
channels
,
and
divided
the
river
into
360
brooks
,
ut
à
mulieribus
ne
genua
tingentibus
transiri
possit
.
But
our
God
had
no
quarrell
,
the
text
saith
,
to
these
inanimate
creatures
of
his
,
which
were
so
at
his
command
.
The
Church
here
doth
God
right
,
to
confesse
the
true
motive
,
of
this
extraordinary
operation
of
God
,
so
here
is
a
double
confession
.
-
1
That
Tu
,
Domine
,
fecisti
,
thou
,
Lord
,
hast
done
it
.
-
2
That
he
did
for
such
a
cause
.
This
is
not
barely
avouched
,
but
it
is
proved
.
Thy
bow
was
made
quite
naked
,
that
is
,
thou
didst
let
all
the
world
take
notice
of
thy
power
,
and
strength
,
and
favour
,
in
the
cause
of
thy
Church
.
At
the
comming
of
God
in
great
Majesty
and
Glory
on
Mount
Sinai
,
to
give
the
law
,
before-mentioned
,
there
was
absconsio
roboris
,
the
hiding
of
his
strength
,
God
revealed
himself
then
to
Israel
onely
,
but
these
three
great
wonders
here
confest
,
did
uncase
the
bow
of
God
,
&
made
it
quite
naked
,
so
that
all
nations
might
take
knowledge
of
the
arm
of
the
Lord
,
and
might
give
testimony
to
the
same
.
The
Argument
drawn
from
hence
is
still
the
same
,
for
from
the
former
evidences
of
Gods
great
power
and
mercy
shewed
,
and
openly
,
declared
unto
the
Church
,
they
gather
comfort
to
assure
themselves
of
the
favour
of
God
,
toward
them
in
this
captivity
in
Babylon
.
They
know
and
believe
that
the
hand
of
God
is
not
shortned
,
nor
his
arme
weakned
,
but
that
he
who
was
able
to
cut
a
way
for
them
through
the
sea
,
and
the
river
of
Jordan
,
and
to
make
rivers
run
in
dry
places
,
to
relieve
their
fathers
in
the
wildernesse
,
is
still
as
able
to
succour
them
in
that
captivity
against
the
King
of
Babel
,
and
all
the
Chaldeans
,
so
hee
sheweth
by
what
faith
the
just
shall
live
in
their
banishment
.
Namely
,
by
faith
grounded
on
the
power
and
wisedome
,
and
love
of
God
,
and
of
his
truth
.
The
doctrines
which
this
passage
affordeth
are
these
.
-
1
God
must
have
the
glory
of
his
own
great
Works
.
Doctr.
David
is
a
full
example
of
this
duty
,
for
,
1
in
his
own
case
,
he
saith
,
Ps.
66.16
.
Come
and
hear
all
ye
that
fear
God
,
and
I
will
declare
what
he
hath
done
for
my
soul
.
-
2
He
stirreth
up
others
to
do
the
like
,
even
in
this
case
mentioned
in
my
text
.
Come
and
see
the
works
of
God
,
Ps.
66.5
,
6.
he
is
terrible
in
his
doings
toward
the
children
of
men
.
He
turned
the
sea
into
dry
land
,
they
went
through
the
flood
on
foot
,
there
did
we
rejoyce
in
him
.
The
reason
hereof
is
in
sight
,
Reas.
1
for
David
saith
,
this
honour
is
due
to
his
name
.
We
have
two
debts
which
we
shall
ever
be
paying
,
and
yet
never
clear
with
our
Creditors
,
that
is
of
prayse
to
God
,
of
love
to
our
neighbours
,
he
that
came
of
purpose
into
the
world
to
pay
our
debts
hath
not
wip't
off
this
score
,
rather
he
hath
set
us
further
in
debt
.
1
To
our
brother
:
if
God
so
loyed
us
as
to
send
his
Sonne
amongst
us
,
we
ought
also
to
love
one
another
so
much
the
more
.
2
To
himself
:
David
saith
,
The
loving
kindnesse
of
the
Lord
is
ever
more
and
more
toward
us
:
therefore
,
laus
ejus
erit
semper
in
ore
meo
,
his
prayse
shall
be
ever
in
my
mouth
.
The
comming
of
Christ
amongst
us
hath
made
it
more
and
more
seen
,
for
therein
the
bow
of
God
was
made
quite
naked
.
2
We
must
do
God
this
right
to
honour
him
in
his
own
works
,
Reas.
2
because
,
if
we
be
silent
,
and
do
not
our
duty
herein
,
yet
David
saith
;
Ps.
145.10
.
All
thy
works
shall
praise
thee
,
O
Lord
.
3
We
see
the
enemies
of
God
do
not
spare
to
do
all
they
can
to
rob
God
of
his
glory
,
Reas.
3
and
as
one
saith
Vigilat
bostis
,
&
tu
dormis
?
the
enemy
waketh
,
and
dost
thou
sleep
?
Some
gave
out
amongst
the
Egyptians
,
that
this
passage
over
the
sea
on
dry
land
,
was
onely
an
advantage
taken
by
Moses
,
of
a
great
ebbe
occasioned
by
an
extraordinary
wind
,
which
comming
of
the
land
,
at
the
head
of
the
bay
,
made
all
the
head
of
the
bay
dry
land
for
many
miles
together
,
but
the
text
is
against
that
,
for
it
sheweth
how
the
waters
were
a
wall
unto
them
on
both
hands
.
Again
,
the
waters
were
divided
by
an
East
wind
,
but
that
wind
blows
not
from
that
shore
,
but
rather
it
should
have
been
a
Northerly
wind
:
others
imputed
this
to
Moses
,
as
done
by
magicall
arts
,
which
if
it
had
been
so
,
no
doubt
,
but
there
were
with
Pharcah
,
of
his
Magitians
that
could
in
the
learning
of
the
Egyptians
,
have
wrought
with
Moses
hand
to
hand
.
And
surely
,
that
is
the
reason
,
that
there
is
so
often
mention
of
this
wonder
in
Scripture
,
to
stirre
up
all
faithfull
people
to
vindicate
the
honour
of
God
,
against
the
depravers
thereof
.
This
admonisheth
us
both
to
the
hearing
and
reading
the
story
of
the
Bible
,
Vse
2
that
we
may
understand
what
the
Lord
hath
done
in
former
ages
:
Gen.
18.19
God
himself
made
Abraham
so
much
of
his
counsail
,
for
that
,
because
he
knew
that
Abraham
would
teach
his
children
.
And
for
that
the
Sacrament
of
the
Passeover
was
instituted
,
Ex.
12.26
.
for
that
it
might
teach
their
children
after
them
.
For
this
were
the
twelve
stones
set
up
in
Gilgall
,
Josh.
4.21
.
to
teach
the
story
of
the
passage
over
Jordan
;
and
in
the
New
Testament
,
the
Sacrament
of
the
Lords
Supper
was
instituted
in
remembrance
of
Christ
till
his
coming
:
so
many
as
would
learn
matter
enough
to
fill
their
mouthes
with
the
praise
of
God
,
let
them
open
the
two
Testaments
,
and
read
therein
,
let
them
hear
and
study
that
holy
story
,
there
is
enough
in
it
to
make
a
man
wise
to
salvation
.
For
this
is
your
wisedom
and
understanding
to
know
the
Lord
and
to
serve
him
,
and
to
honour
him
,
for
,
For
him
that
honoureth
me
,
I
will
honour
,
saith
our
God
.
2
This
reproveth
those
that
swallow
the
gratious
favours
Vse
2
of
God
without
any
relish
or
tast
of
them
,
&
neither
consider
the
former
mercies
of
God
,
nor
his
present
blessings
,
that
live
like
bruit
beasts
,
saying
,
this
day
is
like
yesterday
,
and
to
morrow
will
be
like
this
day
,
and
more
abundant
:
and
such
sensuall
and
carnal
sons
of
nature
there
are
that
reap
benefits
,
where
they
never
sowed
prayers
,
and
gather
mercies
where
they
never
scattered
supplications
,
3
This
chideth
the
Euchites
of
our
time
,
Vse
3
that
are
all
for
prayer
,
and
they
never
give
God
rest
from
petitious
,
but
like
the
nine
Leapers
,
when
they
are
healed
they
never
return
any
thanks
.
I
have
ever
commended
to
you
the
use
of
prayer
,
it
is
a
speciall
part
of
Gods
worship
,
and
God
loves
both
frequent
and
importunate
petitions
,
but
if
we
part
praise
from
it
,
and
do
not
joyn
thanksgiving
with
supplication
,
we
have
the
profit
,
but
God
hath
not
the
honour
of
his
own
favours
.
All
our
care
must
not
be
who
will
shew
us
any
good
?
we
must
also
offer
to
him
the
sacrifices
of
righteousness
,
as
well
as
call
upon
the
name
of
the
Lord
,
for
quid
recipiam
,
we
must
have
,
quod
retribuam
.
Seeing
God
must
have
the
glory
of
his
own
great
works
,
Vse
4
we
must
take
the
pains
to
search
after
them
;
not
onely
content
our selves
with
such
as
offer
themselves
to
our
consideration
,
but
we
must
take
delight
to
look
them
out
,
so
David
;
The
works
of
the
Lord
are
great
,
Psa.
111.2
.
sought
out
of
all
them
that
have
pleasure
therein
His
work
is
honorable
and
glorious
,
and
his
righteousness
endureth
for
ever
.
He
hath
made
his
wonderfull
works
to
be
remembred
.
Which
shews
that
our
praising
of
the
name
of
God
is
no
meritorious
act
of
free-will
,
but
an
officious
service
due
to
him
,
and
it
is
a
great
injustice
in
you
to
deny
it
to
him
:
for
David
saith
,
He
is
worthy
to
be
praised
.
This
serveth
for
caution
;
Vse
5
It
is
a
glory
to
God
when
we
thankfully
remember
with
praise
the
wonderfull
works
that
he
hath
done
,
but
it
is
no
honour
to
him
at
all
when
we
report
of
him
more
then
he
hath
done
,
and
put
miracles
upon
him
that
he
never
did
.
The
Church
of
Rome
hath
long
had
a
busie
hand
in
these
false
ascriptions
:
the
golden
legend
of
worm-eaten
authority
amongst
them
,
and
their
Speculum
exemplorum
,
set
forth
by
John
Major
a
Jesuite
in
Anno
1607
;
and
Cantipatranus
a
Domican
Friers
full
Volume
of
miracles
,
set
forth
,
Anno
,
1605.
tell
fine
tails
,
ridiculous
,
even
to
children
,
yet
the
implicite
faith
of
Papists
doth
swallow
all
for
canonicall
:
wherein
God
is
dishonored
with
humane
inventions
,
and
truth
it self
with
lies
:
their
legends
of
their
Ladies
of
Loretto
,
and
Hales
;
are
of
the
same
coynage
:
and
it
is
the
policy
of
that
Strumpet
of
Rome
to
keep
this
mint
always
at
work
,
to
amaze
the
ignorant
with
strange
wonders
.
But
I
say
unto
them
in
the
words
of
Iob
,
Job
13.7
.
Will
ye
speak
wickedly
for
God
,
and
talk
deceitfully
for
him
?
Gregory
their
own
Pope
,
upon
these
words
,
saith
,
Veritas
fulciri
non
quaerit
auxilio
falsitatis
;
he
saith
,
that
it
is
the
trick
of
hereticks
:
It
is
,
I
am
sure
,
the
practise
of
Papists
,
but
thou
man
of
God
fly
these
things
;
truth
is
not
honored
but
with
truth
.
2
We
must
search
out
,
and
confesse
,
the
true
cause
of
all
the
good
that
God
doth
to
us
.
Doct.
2
It
is
Aristotles
Doctrine
in
his
Elenches
,
that
,
Elene
.
1.4
.
id
quod
non
est
causa
ut
causam
ponere
,
to
make
that
a
cause
which
is
not
;
is
a
capatious
and
sophistical
manner
of
reasoning
.
So
the
Serpent
over-reach't
Eve
in
Paradise
;
for
when
God
had
given
our
Parents
there
a
precise
Law
,
Thou
shalt
not
eat
of
the
tree
in
the
midst
of
the
Garden
.
The
true
cause
why
God
put
that
restraint
upon
them
,
was
to
try
their
obedience
to
him
,
in
a
small
and
easie
precept
;
forbidding
them
a
thing
in
it self
good
,
to
shew
his
reservation
of
his
own
power
to
awe
them
.
So
saith
,
Mo●
.
35.10
Saint
Gregory
.
But
Satan
tempting
the
woman
to
break
this
Law
,
and
to
cast
off
this
light
burthen
,
and
easie
yoak
of
God
,
suggested
another
cause
:
Gen.
3.5
.
God
doth
know
,
that
in
the
day
ye
eat
thereof
,
then
your
eys
shall
be
opened
,
and
ye
shall
be
as
Gods
knowing
good
and
evil
:
as
if
God
had
dealt
too
sparingly
with
man
in
the
communication
of
his
own
similitude
to
him
,
and
had
set
him
that
bar
to
keep
him
from
attaining
the
perfection
thereof
.
So
Eve
deceived
her self
,
for
when
God
gave
her
Issachar
her
fift
son
,
Ge
30.18
.
she
said
,
God
hath
given
me
my
hire
,
because
I
have
given
my
maiden
to
my
husband
,
Wherein
she
deceived
her self
,
for
by
adding
one
wife
more
to
the
number
of
Jacobs
Wives
,
she
did
violate
the
state
of
matrimony
,
which
in
the
institution
;
was
in
these
words
.
I
will
make
him
a
help
meet
for
him
,
not
helps
,
and
so
Adam
understood
it
,
Gen.
2.24
.
for
he
said
;
A
man
shall
forsake
Father
and
Mother
and
cleave
to
his
wife
,
not
wives
;
and
they
shall
be
one
flesh
.
Which
lest
the
friends
of
Poligamie
might
understand
of
many
wives
,
Christ
citing
this
place
,
addeth
by
way
of
interpretation
And
they
twaine
shall
be
one
flesh
,
Mat.
10.8
.
So
Saint
Paul
understood
it
,
Mat.
19.5
.
1
Cor.
6.16
two
shall
be
one
flesh
.
So
the
Prophet
Malachy
understood
it
,
for
charging
his
people
with
this
sin
of
breach
of
Wedlock
,
he
speaketh
as
to
one
man
.
Thou
hast
dealt
treacherously
against
the
Wife
of
thy
youth
,
Mal.
2.14
yet
is
she
thy
companion
,
and
the
wife
of
thy
Covenant
.
And
did
not
he
make
one
:
yet
had
he
the
excellency
of
spirit
,
and
wherefore
one
,
that
he
might
seek
a
godly
seed
.
So
that
this
giving
of
her
maid
to
her
husband
,
was
no
good
service
done
to
God
that
she
should
expect
wages
,
it
was
rather
a
trespass
of
wedlock
,
howsoever
it
pleased
God
to
dispense
with
it
in
the
fathers
of
former
ages
;
but
our
rule
is
,
quomodo
fuit
in
principio
,
how
was
it
at
the
beginning
;
for
we
know
,
that
he
who
had
abundance
of
spirit
,
could
have
created
many
Wives
for
Adam
,
if
he
had
thought
it
fit
,
and
then
for
the
encrease
of
the
seed
of
man
,
and
the
speedy
peopling
of
the
world
,
there
was
more
need
of
Poligamy
,
then
was
ever
since
.
I
urge
the
fallacy
,
here
,
Non
causa
pro
causa
.
So
Micah
when
he
had
made
him
gods
,
and
gotten
a
Priest
into
his
house
,
flattered
himself
.
Now
I
know
that
the
Lord
will
do
me
good
,
Judg.
17.13
.
seeing
I
have
a
Levite
to
my
Priest
.
This
was
Idolatry
,
one
of
the
greatest
provocations
of
God
to
anger
that
could
be
,
yet
he
would
flatter
himself
,
that
this
would
turn
a
cause
of
his
wel-doing
.
These
three
examples
do
sufficiently
open
our
sense
,
to
perceive
the
cunning
of
this
fallacious
suggestion
in
ourselves
.
The
Doctrine
of
merit
which
the
Church
of
Rome
teacheth
is
a
naturall
Doctrine
,
as
God
said
to
Cain
:
If
thou
do
well
shalt
thou
not
be
accepted
:
it
is
true
,
that
God
accepteth
even
weak
services
from
us
,
but
as
we
say
,
it
is
more
of
his
courtesie
then
our
deserving
:
if
we
call
it
wages
that
he
giveth
us
in
reward
,
we
over-ween
our
own
works
.
And
this
is
a
special
sin
wherwith
God
doth
punish
the
sins
of
the
ungodly
in
the
Church
of
Rome
,
the
seat
of
Antichrist
,
as
the
Apostle
plainly
describeth
it
.
God
shall
send
them
strong
delusions
,
2
Thes.
2.11
.
that
they
should
believe
a
lye
.
They
believe
that
to
be
the
cause
of
their
salvation
that
is
not
.
The
reason
of
this
Doctrine
,
Reason
.
Why
we
must
fasten
upon
the
true
cause
of
Gods
favour
to
us
is
:
Because
faith
not
rightly
grounded
,
is
not
faith
but
presumption
.
True
faith
can
find
no
rest
,
but
in
the
assurance
of
Gods
goodnesse
to
us
.
God
doth
many
favours
to
the
wicked
here
in
this
life
;
which
he
doth
not
for
any
love
that
he
beareth
to
them
,
but
for
the
use
that
he
maketh
of
them
,
to
whip
and
scourge
others
by
them
;
as
for
example
,
God
to
Ezekiel
,
Son
of
man
,
Eze
29.18
.
Nebuchadnezzar
King
of
Babel
caused
his
Army
to
serve
a
great
service
against
Tyrus
:
every
head
was
made
bald
,
and
every
shoulder
was
peeled
:
yet
had
he
no
wages
,
nor
his
Army
for
Tyrus
,
for
the
service
that
he
had
served
against
it
.
Therefore
,
thus
saith
the
Lord
God
,
Behold
,
I
will
give
the
land
of
Egypt
unto
Nebuchadnezzar
King
of
Babylon
,
and
he
shall
take
her
multitude
,
and
take
her
spoile
,
and
take
her
prey
,
and
it
shall
be
the
wages
for
his
Army
,
Because
they
wrought
for
me
,
1●
.
saith
the
Lord
God
.
Here
is
the
King
of
Babylon
doubly
rewarded
,
with
successe
and
victory
against
Tyrus
,
with
the
possession
and
spoile
of
Egypt
,
not
for
any
favour
that
God
did
bear
to
the
King
of
Babylon
,
but
to
punish
the
iniquity
of
Tyrus
,
and
of
Egypt
.
Let
not
Nebuchaduezzar
boast
of
the
favor
of
the
Lord
,
that
he
set
him
a
work
and
paid
him
his
wages
,
the
sins
of
these
ungodly
people
,
not
the
goodness
of
God
to
the
King
of
Babylon
did
all
this
.
We
see
daily
,
that
the
wicked
do
compasse
about
the
righteous
,
the
poor
Church
of
God
bleedeth
in
many
places
of
Christendome
,
the
enemy
proscribeth
,
imprisoneth
,
beheadeth
,
hangeth
,
cutteth
out
the
tongues
,
smiteth
off
the
hands
of
Gods
faithfull
Servants
,
and
deviseth
new
tortures
to
make
death
more
terrible
and
more
painfull
.
This
swelleth
the
enemies
of
God
with
pride
,
and
they
impute
all
this
successe
against
the
Church
of
God
,
to
the
love
of
God
toward
them
,
and
the
justice
of
their
cause
is
mainteined
by
the
Jesuits
,
abetments
,
and
acclamations
.
But
thus
,
did
Babylon
prevail
against
Gods
own
Israel
,
for
a
time
,
the
distressed
part
of
the
Church
which
groaneth
under
these
burthens
;
doth
not
hang
the
head
for
this
.
They
know
that
their
sins
have
deserved
these
rods
,
they
have
had
the
light
,
and
have
not
walked
worthy
of
that
light
,
therefore
is
this
evill
come
upon
them
,
yet
let
them
take
courage
and
say
:
Why
beastest
thou
thy self
in
mischief
thou
mighty
man
?
Psal.
52.
●
.
the
goodnesse
of
God
endureth
continually
:
there
is
our
Selah
,
the
rest
of
our
musique
,
this
is
the
joy
of
the
Churches
harvest
.
And
great
is
the
profit
of
this
point
.
-
Vse
1
1
When
we
have
found
the
true
cause
of
Gods
favours
to
be
in
himself
,
and
not
in
us
,
we
may
assure
our selves
that
his
mercy
endureth
for
ever
,
for
his
gifts
and
calling
are
without
repentance
,
-
2
A
greater
comfort
then
this
is
,
that
godlinesse
hath
not
onely
the
promise
of
this
life
,
but
of
the
life
to
come
also
.
-
3
We
may
rise
in
comfort
a
degree
higher
,
to
assure
our selves
,
that
this
favour
of
God
will
give
us
our
fruit
unto
holinesse
,
for
these
go
together
,
Gods
love
to
us
,
and
our
comfort
,
and
hope
in
him
,
for
this
fruit
,
Rom.
6.22
.
as
the
Apostle
joyneth
them
.
Now
our
Lord
Jesus
Christ
himself
,
and
God
even
our
Father
,
2
Thes
2.16.17
.
which
hath
loved
us
,
and
given
us
everlasting
consolation
,
and
good
help
through
grace
.
Comfort
your
hearts
,
and
stablish
you
in
every
good
word
and
work
.
This
blessing
of
the
Apostle
doth
shew
,
that
when
the
love
of
God
is
setled
,
there
followeth
grace
and
expressure
of
his
favour
,
that
bringeth
forth
inward
consolation
,
of
the
spirit
present
,
good
hope
for
the
time
to
come
,
an
establishing
of
the
heart
in
holinesse
.
This
I
name
as
the
highest
step
of
our
exaltation
,
because
this
repairs
in
us
the
image
of
God
,
which
is
his
holinesse
,
and
the
true
children
of
God
do
value
this
above
their
eternall
life
.
For
let
us
see
,
wherein
the
weight
of
the
blessing
and
cursing
of
sheep
and
goats
doth
lye
.
It
is
not
the
gift
of
eternall
life
,
that
is
,
our
happinesse
in
heauen
,
but
as
David
saith
;
in
his
favour
is
life
:
if
a
damned
soul
should
be
admitted
to
the
fruition
of
all
the
pleasures
of
eternall
life
,
without
the
favour
of
God
,
heaven
would
be
hell
to
him
.
It
is
not
the
dark
and
horrid
house
of
woe
that
maketh
a
soul
miserable
in
hell
,
but
Gods
displeasure
:
ite
maledicti
:
if
an
elect
soul
could
be
cast
thither
,
and
retein
the
favour
of
God
,
hell
would
be
an
heaven
to
him
,
and
his
joy
could
not
all
the
Devils
of
hell
take
from
him
,
his
night
would
be
turned
into
day
.
The
Angels
sinned
in
heaven
,
and
in
the
place
of
joy
lost
Gods
favour
.
The
soul
of
the
Son
of
God
was
in
hell
,
and
hell
was
an
heaven
to
it
,
because
God
was
with
him
in
the
valley
of
the
shadow
of
death
,
and
left
not
his
soul
in
hell
,
he
took
him
from
the
nethermost
hell
.
3
Doctrine
.
The
truth
of
God
is
a
good
ground
.
For
faith
gathered
from
Gods
oath
to
the
tribes
,
even
his
word
:
he
addeth
Selah
,
to
shew
that
we
may
safely
rest
there
.
The
reason
is
because
,
The
Word
of
God
is
a
sure
word
,
and
those
things
wherein
men
fail
,
are
not
incident
to
him
.
-
1
Whereas
men
do
promise
or
swear
rashly
,
and
without
consideration
,
as
David
did
,
when
he
swore
that
he
would
not
leave
one
of
the
house
of
Nahall
to
make
water
against
a
wall
,
God
cannot
fail
that
way
,
because
he
doth
all
things
with
stable
truth
,
and
according
to
the
counsail
of
his
will
.
-
2
Men
do
sometimes
vow
and
swear
things
utterly
unlawfull
,
and
most
wicked
,
as
Herod
did
to
Herodias
daughter
,
to
give
her
whatsoever
she
demanded
of
him
,
which
included
the
life
of
John
Baptist
.
So
there
were
many
that
swore
they
would
neither
eat
nor
drink
till
they
had
killed
Paul
,
our
God
cannot
fail
so
far
,
he
loveth
righteousnesse
,
neither
shall
any
evill
dwell
with
him
.
-
3
Whereas
many
promise
,
and
swear
,
what
they
mean
not
ever
to
perform
,
as
Jacobs
Sons
in
the
Covenant
,
that
they
made
of
confederacy
with
Hamor
the
Son
of
Shechem
:
the
Apostle
saith
:
Our
God
cannot
lie
.
-
4
Whereas
many
amongst
men
,
do
swear
and
promise
,
that
which
they
are
never
able
to
perform
,
therein
like
the
Devil
,
who
said
to
Christ
,
Omnia
hac
tibi
dabo
,
all
these
will
I
give
thee
:
God
herein
cannot
faile
,
for
hee
is
omnipotent
,
and
he
doth
whatsoever
he
wil
in
heaven
and
earth
,
&
in
abyssis
.
So
then
,
if
the
Word
of
God
be
gone
out
of
his
mouth
,
we
may
build
faith
upon
it
,
for
heaven
and
earth
may
and
shall
passe
away
,
so
shal
not
one
jod
of
the
Word
of
God
.
-
5
Times
may
change
with
men
,
and
he
that
was
rich
and
able
to
make
good
his
word
,
may
suddenly
be
poor
and
break
,
and
fail
:
but
God
is
without
variablenesse
,
or
shadow
▪
of
alteration
,
all
times
are
in
his
hand
and
power
.
This
serveth
for
confirmation
of
faith
,
Vse
1
for
such
use
the
Apostle
doth
make
of
it
,
who
speaking
of
the
Decree
and
Oath
of
God
,
saith
,
That
by
two
immutable
things
in
which
it
was
impossible
for
God
to
lye
,
H●b.
6.18
.
we
might
have
a
strong
consolation
,
who
have
fled
for
refuge
,
to
lay
hold
upon
the
hope
set
before
us
,
By
this
faith
,
the
just
liveth
in
Babylon
,
and
in
the
weakness
of
their
temporall
estate
they
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
thus
they
lay
hand
upon
the
hope
set
before
them
in
the
word
.
Jonah
saith
,
They
that
follow
lying
vanities
do
forsake
their
own
mercie
:
Vana
salus
hominis
,
vain
is
the
help
of
man
:
they
that
go
down
to
Egypt
for
help
,
have
their
woe
threatned
.
An
horse
is
but
a
vain
thing
to
help
a
man
;
Princes
are
the
sons
of
men
,
there
is
no
help
in
them
:
the
word
of
God
faileth
none
.
At
that
Word
Abraham
will
leave
his
own
Country
,
and
go
he
cares
not
,
he
enquires
not
whether
.
At
that
Word
Abraham
will
go
three
days
journy
to
kill
Isaac
with
his
own
hands
,
and
will
never
dispute
how
the
promise
of
God
shall
be
performed
,
That
in
Isaac
his
seed
should
be
blessed
.
At
that
Word
Peter
will
let
fall
his
net
,
against
all
rules
of
fishing
,
and
he
will
forsake
the
Ship
to
come
to
Christ
upon
the
Sea
,
by
the
warrant
of
that
Word
.
The
promises
of
God
to
his
Church
,
and
his
threatnings
of
sin
recorded
in
the
living
Book
of
his
word
are
not
antiquate
,
no
age
shall
ever
superannate
them
,
or
put
them
out
of
full
force
and
vertue
.
What
if
good
persons
,
and
good
causes
do
suffer
oppression
?
the
Poet
is
a
Divine
in
that
case
,
Non
si
male
noster
&
olim
sic
erit
,
informes
hyenes
reducit
Jupiter
idem
summovit
,
after
foul
weather
comes
fair
,
though
it
be
ill
with
us
now
,
it
will
not
be
always
.
What
if
enemies
of
Religion
,
and
Moaths
of
Common-wealths
,
do
flourish
and
prosper
,
and
have
all
things
at
will
,
let
it
not
trouble
David
,
and
Job
,
both
of
them
saw
as
fair
a
Sun-shine
shut
up
in
a
dark
cloud
,
and
a
world
of
foul
weather
following
.
2
This
tendernesse
in
God
of
his
word
and
oath
,
2
Vse
.
doth
serve
for
example
to
teach
us
to
make
conscience
of
our
promises
and
oaths
;
and
we
may
urge
the
Argument
as
the
Apostle
doth
.
If
God
so
loved
us
,
we
ought
also
to
love
one
another
.
So
If
God
be
carefull
to
keep
his
promise
and
oath
with
us
,
we
ought
also
to
do
the
like
with
our
brethren
.
Here
arise
two
Quaeries
;
-
1
Whether
it
be
lawfull
to
swear
at
all
,
-
2
Whether
all
oaths
must
be
kept
.
1
An
liciat
jurare
?
is
it
lawfull
to
swear
?
An
oath
is
,
a
calling
of
God
to
witnesse
in
such
things
as
cannot
otherwise
be
assured
,
and
it
is
of
two
sorts
.
-
1
Assertorie
,
when
we
do
call
God
to
witnesse
against
our
souls
,
if
we
affirm
not
the
truth
:
in
this
case
the
awe
of
Gods
Majestie
,
is
thought
to
be
such
a
rule
of
the
conscience
,
that
no
man
will
dare
to
violate
the
religion
of
an
oath
.
-
2
Promissary
,
When
we
do
engage
the
honour
of
God
,
for
the
truth
of
our
purpose
,
to
performe
what
we
promise
,
and
we
cast
our selves
upon
his
just
judgement
,
if
we
be
either
deceitful
in
our
promise
,
or
unfaithful
in
our
performance
.
This
may
answer
the
first
Quaere
,
for
this
doth
declare
that
an
oath
doth
serve
,
-
1
For
the
glory
of
God
,
-
2
For
the
good
of
our
Brethren
.
1
The
glory
of
God
,
for
it
sheweth
him
,
-
1
To
be
present
amongst
us
,
and
privy
to
our
ways
,
-
2
To
be
a
God
of
Truth
;
-
3
To
be
a
God
of
justice
to
punish
unfaithfulnesse
.
2
It
sheweth
that
we
by
sin
have
lost
our
credit
,
and
therefore
God
doth
engage
himself
for
such
as
swear
aright
.
2
It
serveth
for
the
good
of
our
Brethren
,
H●b.
5.19
.
for
it
is
the
end
of
all
strife
.
I
wil
not
enter
into
the
lists
with
the
Anabaptists
,
to
confute
their
weak
arguments
against
the
lawfulnesse
of
an
oath
,
you
hear
it
warranted
by
reason
,
and
examples
grow
thick
in
the
book
of
God
to
justifie
it
.
2
Quaere
,
Whether
every
oath
be
to
be
kept
.
To
that
we
answer
in
a
word
;
every
lawfull
oath
is
to
be
kept
,
so
is
every
lawfull
promise
.
If
a
man
vow
a
vow
unto
the
Lord
,
nu●
.
30.3
or
swear
an
Oath
to
bind
his
soul
with
a
bond
,
he
shall
not
prophane
his
word
,
he
shall
do
according
to
all
that
proceedeth
out
of
his
mouth
.
Every
oath
and
every
promise
engageth
our
faith
,
that
is
our
fidelity
,
and
so
it
is
a
bond
upon
our
souls
,
and
though
it
it
be
to
our
hinderance
we
must
not
break
.
Remember
how
the
breach
of
the
oath
of
the
Lord
,
made
by
Joshua
,
and
the
elders
of
the
people
to
the
Gibeonites
,
smarted
in
the
house
of
Saul
.
Zedekiah
had
engaged
himself
by
oath
to
Nebuchadnezzar
,
an
heathen
King
,
and
brake
,
and
rebelled
against
him
:
indeed
,
it
was
before
the
doctrine
of
Rome
was
afoot
:
Fides
non
est
servanda
cum
haereticis
,
no
faith
to
be
kept
with
hereticks
:
But
here
the
Prophet
,
Shall
he
escape
that
doth
such
things
?
Or
shall
he
break
the
Covenant
and
be
delivered
?
Eze.
17
15
And
after
saith
God
:
As
I
live
,
surely
mine
oath
that
he
hath
despised
,
Ver.
19.
and
my
Covevenant
that
he
hath
broken
,
even
it
will
I
recompence
upon
his
own
head
:
For
he
said
;
He
despised
the
Oath
by
breaking
the
Covenant
,
(
when
lo
,
V●rse
18.
he
had
given
his
hand
.
)
A
lawfull
promise
and
oath
hath
three
notes
to
justifie
it
.
-
Truth
,
-
Righteousness
,
-
Judgement
.
Jer.
4.2
.
1
In
truth
the
heart
joyning
with
the
Author
.
2
In
righteousnesse
seeking
,
Deo
&
proximo
servire
,
serve
God
and
our
neighbour
.
3
In
judgement
:
it
is
deliberation
and
advice
.
4
Doctr.
God
declareth
his
power
sometimes
openly
to
the
comfort
of
his
Church
,
and
the
terrour
of
the
enemies
thereof
,
gathered
from
these
words
.
Thy
Bow
was
quite
naked
:
for
as
before
there
was
abscontio
roboris
,
the
hiding
of
his
strength
,
when
God
revealed
himself
to
his
Church
onely
upon
Mount
Sinai
,
so
there
was
now
revelatio
roboris
,
a
revealing
of
his
strength
;
when
he
had
made
his
Bow
quite
naked
.
1
For
the
setling
of
his
Church
in
obedience
to
him
,
Reas.
2
so
saith
the
Psalmist
,
after
commemoration
of
the
wonder
:
All
works
of
God
done
for
Israel
.
That
they
might
keep
his
statutes
,
Ps
1●5
.
45
.
and
observe
his
Laws
.
2
For
the
glory
of
his
name
,
Reas.
2
that
he
might
fill
the
mouthes
of
the
faithfull
with
his
praise
,
and
this
effect
it
wrought
with
Israel
a
while
,
for
when
God
had
done
great
things
for
them
.
Then
they
sang
his
praise
.
Ps.
106.12
.
3
For
the
credit
of
his
Word
,
Reas.
3
that
they
might
settle
their
faith
in
his
promises
,
so
it
is
there
said
;
Then
they
believed
his
Word
.
4
To
convince
the
ingratitude
of
men
,
Reas.
4
if
they
notwithstanding
the
manifestation
of
his
power
to
them
,
do
start
aside
,
and
rebell
against
him
;
so
doth
the
Psalmist
taxe
them
:
where
repeating
the
manifest
and
naked
bow
of
God
revealed
to
them
,
it
is
the
burthen
of
his
song
.
Yet
they
sinned
more
against
God
by
provoking
the
most
High
in
the
wildernesse
:
he
repeateth
more
of
his
great
works
,
Psa
78
17.
and
addeth
;
For
all
this
they
sinned
still
,
and
believed
not
,
for
all
his
wondrous
works
:
he
repeateth
more
,
and
saith
,
Yet
they
tempted
and
provoked
the
most
high
God
,
and
kept
not
his
testimony
,
&c.
5
To
instruct
posterity
that
should
succeed
them
.
Reas.
5
That
the
generation
to
come
might
know
them
,
even
the
children
which
should
be
borne
,
Psa.
78
6.
who
should
arise
and
declare
them
to
their
children
.
That
they
might
set
their
hope
in
God
,
and
not
forget
the
works
of
God
,
but
keep
his
Commandements
.
This
is
the
way
to
keep
the
bow
of
God
still
naked
,
that
all
the
ends
of
the
world
may
see
the
salvation
of
our
God
.
God
layeth
his
Bow
quite
naked
in
the
sight
of
the
world
,
that
the
Egyptians
may
see
that
God
fighteth
for
Israel
against
them
,
and
may
fly
from
them
,
that
the
world
may
see
that
all
their
consultations
against
the
Church
shall
faile
of
successe
,
and
it
will
turn
to
bitternesse
in
the
latter
end
.
You
may
easily
discerne
how
all
this
is
directed
to
our
instruction
.
Vse
.
To
awake
us
to
a
consideration
of
the
revealed
power
of
God
,
for
if
God
shew
it
,
it
is
,
that
we
may
see
it
,
it
was
the
cause
of
Israels
so
many
rebellions
.
For
,
whereas
God
did
so
great
things
for
them
,
Ps.
78.7
.
That
they
might
not
forget
his
works
.
They
forgate
his
works
and
his
wonders
that
he
hath
shewed
them
;
and
that
made
them
children
of
disobedience
.
To
direct
to
the
right
use
of
this
mercy
of
God
,
which
is
as
you
have
heard
.
-
1
In
respect
of
God
,
to
give
him
due
praise
,
that
he
may
have
the
honour
due
to
his
name
.
-
2
In
respect
of
our selves
,
to
confirme
our
hope
and
faith
in
his
word
,
and
in
the
arm
of
his
strength
,
believing
that
bow
,
and
the
whole
quiver
of
arrows
belonging
to
it
,
is
on
our
side
,
and
we
need
not
fear
what
man
or
Devil
can
do
against
us
.
-
3
In
respect
of
this
life
,
that
we
passe
the
time
of
our
dwelling
here
in
fear
,
living
in
the
obedience
and
service
of
this
Almighty
Maker
and
preserver
of
men
,
by
keeping
his
statutes
,
&c.
-
4
In
respect
of
posterity
,
that
we
leave
them
our
good
example
,
and
the
light
of
our
knowledge
to
instruct
them
in
the
wonderfull
works
of
God
,
that
generation
may
praise
him
to
generation
and
declare
his
power
.
-
5
In
respect
of
our
enemies
,
that
they
may
see
and
know
whom
we
have
trusted
,
and
may
know
that
our
help
is
in
the
name
of
the
Lord
,
who
hath
made
heaven
and
earth
:
so
that
we
shall
not
need
to
fear
their
bow
,
nor
their
arrows
,
upon
the
string
ready
to
goe
off
against
us
,
there
is
a
Bow
on
our
side
,
and
an
arme
to
weild
it
.
Verse
10.
The
mountains
saw
thee
,
and
they
trembled
,
the
overflowing
of
the
water
passed
by
:
the
deep
uttered
his
voice
,
and
lift
up
his
hands
on
high
.
THese
words
have
reference
to
the
former
wonders
of
Gods
works
,
in
which
the
Holy
Ghost
Poetically
,
and
Rhethorically
doth
give
life
to
things
in-animate
,
to
expresse
their
yielding
and
giving
way
to
Gods
extraordinary
operations
,
some
understanding
that
;
For
such
impression
did
the
power
of
God
make
in
the
everlasting
mountains
,
as
he
calleth
them
before
,
ver.
6.
and
in
the
perpetuall
hils
that
they
gave
way
to
his
people
,
as
if
they
had
seen
God
himself
,
and
that
the
feare
of
God
had
been
upon
them
to
make
them
tremble
.
The
like
Poeticall
streine
we
have
in
the
Psalmist
:
What
ailed
ye
mountains
that
ye
skipped
like
ramms
,
Psa.
114.6
.
and
ye
little
hils
like
young
sheep
?
And
the
words
of
David
do
seem
to
guide
my
judgement
,
to
expound
this
place
,
not
of
the
mountains
upon
the
dry
land
,
but
with
reference
to
the
miracle
of
the
passage
of
the
children
of
Israel
over
Jordan
,
in
which
God
by
his
power
did
make
the
waters
of
the
river
rise
up
like
mountains
to
stop
their
way
,
and
yet
not
to
suffer
them
to
drown
the
neighbouring
Continent
,
and
this
was
effected
with
an
extratraordinary
motion
of
the
waters
,
leaping
and
skipping
like
Sheepe
.
Therefore
here
is
added
,
the
over-flowing
of
the
water
passed
by
,
that
is
,
it
did
not
over-flow
the
way
of
the
Isralites
,
but
bestowed
it self
in
the
raising
up
of
the
mountains
of
water
:
The
deep
uttered
his
voice
:
he
meaneth
the
noise
of
the
waters
,
running
and
swelling
in
heaps
:
And
lift
up
his
hands
on
high
:
for
this
rising
of
the
waters
into
such
huge
hils
,
did
give
testimony
of
their
yielding
to
the
almighty
power
of
God
in
his
working
,
though
contrary
to
their
nature
.
This
exposition
of
these
words
I
imbrace
,
as
most
consonant
to
the
web
of
the
Scripture
,
yet
I
will
not
conceal
from
you
,
that
some
refer
this
trembling
of
the
mountains
,
and
this
noise
of
the
waters
,
figuratively
,
to
the
trembling
of
the
Kings
in
Canaan
,
and
the
noise
of
the
people
afraid
,
and
melting
in
their
hearts
at
the
strange
passage
of
Israel
through
the
red
sea
first
,
and
now
at
last
through
Jordan
.
Whom
I
dare
not
follow
,
holding
it
dangerous
to
admit
more
figures
then
need
,
when
some
more
literall
sense
may
be
proper
.
Others
to
refer
this
to
the
trembling
of
mount
Sinai
,
when
God
appeared
to
the
people
in
the
way
,
of
which
Moses
saith
,
And
mount
Sinai
was
altogether
on
a
smoak
,
Exo.
9.18
.
because
the
Lord
descended
upon
it
in
fire
,
and
the
smoak
thereof
ascended
as
the
smoak
of
a
furnace
,
and
the
whole
mount
quaked
greatly
.
But
this
connexion
of
the
trembling
of
the
mountains
,
with
the
noise
of
the
waters
,
doth
make
it
probable
to
me
,
that
it
is
one
and
the
same
miracle
.
Magister
Historiae
felleth
of
a
mountain
in
the
land
of
Canaan
,
neer
to
the
river
of
Arnon
,
which
suffered
a
violent
earthquake
at
the
time
of
the
entring
of
Israel
into
Canaan
,
but
that
is
an
Apocryphall
relation
,
and
the
silence
of
the
story
doth
make
it
questionable
,
whether
any
such
thing
were
done
.
The
figurative
and
poetical
form
of
speech
here
used
is
in
sight
.
1
The
heaps
of
waters
swelling
to
a
very
great
height
,
are
called
mountains
.
2
Here
is
attributed
to
them
humane
sense
,
motions
,
and
affections
,
as
seeing
,
trembling
,
uttering
of
a
voice
,
and
lifting
up
of
hands
.
These
things
are
familiar
and
frequent
all
the
Scripture
through
,
especially
in
the
poeticall
part
thereof
,
as
I
have
shewed
.
The
senslesse
and
livelesse
creatures
are
subject
to
the
will
of
God
,
Doct.
and
to
serve
him
.
For
that
which
the
heathen
do
call
nature
in
the
creatures
,
is
in
religion
the
constant
order
which
God
hath
established
in
the
universall
machine
and
frame
of
the
world
,
and
in
every
perticular
member
and
part
thereof
,
serving
Gods
generall
providence
:
that
which
we
call
miraculous
and
extraordinary
,
is
the
perticular
will
of
God
upon
occasion
,
declered
out
of
his
singular
and
speciall
providence
.
In
both
these
,
all
creatures
whatsoever
do
so
serve
him
,
as
if
they
knew
what
they
did
.
The
Centurion
did
not
keep
his
servants
in
better
awe
,
and
had
them
not
so
ready
at
his
command
,
as
God
hath
his
creatures
,
their
nature
is
subject
to
rule
,
and
that
so
as
fire
shal
burne
and
not
consume
,
as
in
the
bush
,
waters
shall
stand
in
heaps
,
as
in
the
passage
through
the
red
Sea
,
and
here
in
my
Text
,
in
the
river
of
Jordan
.
Water
shall
not
put
out
sire
,
the
haile
as
watry
substance
shall
mingle
with
fire
in
the
same
shoare
,
and
Eliah
shall
call
for
sire
that
shall
lick
up
the
water
,
and
dry
the
ditches
filled
to
the
brim
.
The
reason
hereof
is
because
there
is
nothing
in
the
world
that
hath
any
being
,
Reas.
but
it
had
beginning
from
him
who
onely
is
of
himself
,
and
therefore
called
Jehovah
,
and
he
never
gave
being
to
any
thing
but
for
use
;
he
hath
made
nothing
idle
and
unprofitable
,
for
in
wisedome
he
made
all
things
,
and
that
use
is
directed
by
the
Creator
:
and
therefore
as
it
is
said
of
him
,
that
he
had
made
the
heaven
and
the
earth
by
Moses
:
so
Melchizedeck
calleth
him
the
high
possessor
of
heaven
and
earth
,
as
the
Prophet
David
saith
:
Fecit
quicquid
voluit
in
coelo
&
in
terra
,
&
in
omnibus
abyssis
.
The
right
of
Creation
without
which
nothing
had
any
being
,
the
right
of
protection
which
keepeth
all
things
in
being
,
doth
put
all
things
in
subjection
under
his
feet
,
his
will
is
their
nature
;
and
it
is
all
one
to
the
inanimate
creature
to
serve
his
true
will
in
an
ordinary
,
and
in
a
miraculous
way
:
for
his
will
is
the
soul
that
animateth
them
,
and
maketh
them
active
,
and
he
could
have
as
easily
let
the
sea
keep
his
course
,
and
let
the
river
of
Jordan
run
on
,
and
have
brought
his
people
over
upon
the
face
of
the
waters
,
as
Christ
and
Peter
walkt
,
as
he
made
them
a
passage
through
.
This
ready
obsequence
of
the
inanimate
creature
to
the
will
of
God
,
doth
upbraid
man
whom
God
made
for
himself
,
and
his
special
honour
,
with
much
unworthinesse
;
for
things
without
life
owe
lesse
to
God
for
creation
then
things
animate
,
much
lesse
then
man
,
to
whom
God
gave
a
living
soul
,
made
in
the
image
of
God
,
&
having
but
one
law
of
restraint
put
upon
him
,
broke
it
,
and
brought
a
pollution
of
himself
,
which
like
the
leprosie
of
Gehezi
runneth
in
all
his
posterity
.
It
is
our
shame
that
all
things
else
do
serve
him
,
onely
men
and
devils
the
corrupters
of
men
stand
out
and
rebell
.
And
this
maketh
God
cry
,
Hear
O
Heavens
!
and
hearken
,
Isa.
1.2
.
O
Earth
!
I
have
nourished
,
and
brought
up
children
,
and
they
have
rebelled
against
me
.
Why
doth
God
make
his
complaint
to
the
Heavens
,
and
to
the
Earth
,
or
why
doth
he
call
them
to
witnesse
against
Israel
his
people
?
but
to
signifie
that
creatures
without
life
shall
condemne
the
disobedience
of
men
,
even
of
Israel
,
the
people
that
God
hath
chosen
to
himself
.
And
truly
,
when
we
do
look
out
of
our selves
upon
these
things
,
as
David
saith
,
When
we
consider
the
Heavens
,
Psa.
8.3
.
the
worke
of
thy
fingers
,
the
Sun
and
the
Moon
,
with
,
&c.
What
is
man
that
thou
art
so
mindfull
of
him
.
There
be
two
things
that
may
move
.
-
1
What
is
man
that
such
excellent
creatures
should
be
made
for
him
?
-
2
What
is
man
that
beholding
the
heavens
which
do
serve
him
,
and
living
upon
the
earth
,
that
is
obedient
to
him
,
and
doth
his
will
,
that
God
should
be
mindfull
of
man
,
who
of
all
the
works
of
his
hands
that
enjoy
his
favours
,
doth
serve
him
worst
of
all
.
Do
not
we
thank
God
for
it
,
and
take
it
for
a
high
favour
that
he
made
us
men
,
and
did
not
make
us
stones
,
or
plants
,
worms
,
or
flies
,
serpents
or
toads
;
or
any
other
kind
of
hatefull
or
hurtfull
creature
.
But
yet
,
if
we
live
not
to
serve
him
,
and
to
do
his
will
,
our
condition
had
been
much
more
happy
,
to
have
been
the
worst
of
these
,
then
to
have
been
made
men
and
women
.
I
will
not
goe
from
the
example
in
my
Text
,
to
teach
you
what
we
are
,
for
by
originall
generation
we
runne
like
Jordan
in
a
full
and
swift
current
,
into
the
great
and
wide
Sea
of
the
world
,
and
there
we
loose
our selves
in
those
salt
waters
.
Sometimes
as
Jordan
in
harvest
times
,
that
is
,
in
times
of
our
plenty
and
fulnesse
,
and
when
we
have
ease
,
and
whatsoever
our
heart
desireth
,
we
do
overflow
our
banks
,
and
exceed
all
measure
.
But
when
the
Preists
of
the
Lord
do
bring
the
Ark
of
God
into
us
,
that
is
,
when
we
come
to
have
a
sense
and
a
feeling
of
Religion
,
and
the
fear
of
God
,
then
do
we
recoile
and
strive
against
nature
,
and
overcome
nature
,
and
we
learn
to
do
the
good
,
that
we
would
not
do
.
For
truly
religion
doth
carry
us
against
winde
and
tyde
:
religion
leads
us
all
up-hill
,
and
he
that
will
follow
Christ
must
deny
himself
,
so
Saint
Paul
doth
.
Vero
ego
,
&
non
amplius
ego
,
sed
vivit
in
me
Christus
:
I
live
,
yet
not
I
,
but
Christ
in
me
.
Observe
the
creature
here
,
and
you
shall
see
that
whatsoever
is
ingredient
in
perfect
obedience
,
is
ascribed
to
this
River
of
Jordan
;
for
,
1
It
was
congrua
,
for
it
was
to
God
,
they
were
his
Priests
,
and
they
did
carry
his
Ark
upon
their
shoulders
,
and
they
had
his
warrant
for
it
.
It
was
prompta
,
ready
,
no
sooner
did
the
soales
of
the
feet
of
the
Priests
touch
the
waters
but
they
fled
back
,
no
sooner
were
they
all
over
,
and
the
stones
carried
out
of
the
river
to
shoare
,
but
they
returned
again
to
their
course
.
Such
let
our
obedience
be
,
and
this
is
acceptable
in
the
sight
of
God
,
this
Lecture
is
read
to
us
in
Heaven
,
in
Earth
,
in
the
Sea
:
in
Heaven
we
have
the
example
of
the
Angels
,
who
are
called
,
Angeli
facientes
voluntate
ejus
:
In
Earth
we
have
the
examples
of
all
creatures
,
who
in
their
severall
kinds
do
his
will
,
according
to
the
generall
Law
of
Creation
,
and
the
perticuler
law
of
speciall
dispensation
.
In
the
Sea
,
the
winds
and
sea
obey
him
.
This
serveth
to
teach
us
to
passe
the
time
of
our
dwelling
Vse
2
here
in
fear
,
because
we
see
the
omnipotent
hand
of
God
in
the
government
of
the
world
,
that
we
may
say
,
Ah
,
Lord
God
,
Jer.
32.17
.
thou
hast
made
the
Heaven
and
the
Earth
by
thy
great
power
,
and
stretched
out
arm
,
and
there
is
nothing
too
hard
for
thee
;
and
he
remembreth
the
wonders
of
this
deliverance
out
of
Egypt
,
and
saith
;
Thou
hast
made
thee
a
name
.
Verse
20.
This
filleth
all
that
think
of
it
with
a
reverent
fear
of
Gods
name
,
it
exalteth
him
in
the
congregation
of
the
just
,
and
maketh
him
say
,
Domine
,
quis
similis
tibi
?
Lord
,
who
is
like
thee
?
This
serveth
to
convince
the
enemies
of
God
,
Vse
3
who
make
nature
sit
in
the
place
of
God
,
and
do
give
the
rule
of
all
things
to
nature
;
for
what
have
they
to
say
for
themselves
in
these
great
examples
:
could
nature
cut
a
passage
of
dry
land
through
the
red
Sea
:
could
nature
draw
waters
out
of
an
hard
Rock
,
and
teach
it
to
follow
Israel
wheresoever
they
went
?
to
rest
when
they
rested
,
to
run
when
they
removed
?
could
nature
keep
their
cloaths
on
their
backs
,
their
shooes
on
their
feet
for
wearing
,
for
forty
years
?
Did
nature
raine
Manna
,
and
bring
in
the
Quails
,
and
feed
the
people
till
they
came
to
the
corne
of
Canaan
?
Did
nature
make
these
mountains
and
high
piles
of
waters
in
the
river
of
Jordan
?
Is
not
the
extraordinary
hand
of
God
in
all
these
?
This
also
serveth
for
encrease
of
our
faith
,
Vse
4
for
we
have
good
cause
to
cast
our
care
,
and
fasten
our
trust
upon
him
,
who
not
onely
worketh
by
means
,
but
without
them
,
yea
,
and
against
them
.
The
hardest
lesson
in
religion
,
is
,
to
trust
God
when
we
see
no
means
of
helpe
,
as
Abraham
did
when
he
was
commanded
to
kill
the
son
of
the
promise
.
The
very
captivity
of
the
Church
hath
had
that
comfort
in
the
greatest
terror
thereof
,
so
the
Psalmist
saith
,
-
1
That
God
suffered
no
man
to
do
them
wrong
,
but
reproved
even
Kings
for
their
sakes
-
2
That
he
made
them
that
led
them
away
captive
to
pity
them
,
and
to
minister
to
their
necessities
:
they
became
rather
nurses
then
their
Jaylors
.
Upon
comfort
of
which
confidence
,
Job
protested
that
,
Though
he
kill
me
,
Job
13.15
.
Vse
5.
yet
will
I
trust
in
Him
.
This
assureth
to
us
all
the
promises
of
God
,
which
the
Apostle
distributeth
into
these
two
sorts
,
-
The
promises
of
this
life
.
-
And
of
the
life
that
is
to
come
.
And
this
made
Abraham
when
God
promised
him
seed
,
not
to
consider
his
own
body
was
now
dead
,
Rom.
4
19
2
,
&c.
nor
the
deadnesse
of
Sarahs
wombe
.
He
staggered
not
at
the
promise
through
unbelief
,
but
was
strong
in
faith
,
giving
glory
to
God
.
And
being
fully
perswaded
,
that
what
he
had
promised
,
he
was
able
also
to
perform
.
And
therefore
it
was
imputed
unto
him
for
righteousnesse
;
and
he
addeth
;
Now
it
was
not
written
for
his
sake
alone
,
that
it
was
imputed
to
him
.
But
for
us
also
,
to
whom
it
shall
be
imputed
,
if
we
believe
.
We
see
some
parts
of
the
Christian
Church
now
in
great
extremity
,
and
no
way
in
sight
open
from
their
escape
out
of
great
misery
:
the
Bohemian
Protestants
put
to
cruel
deaths
:
the
French
Protestants
have
the
sword
drawn
against
them
,
and
the
arrows
upon
the
string
to
shoot
at
them
:
the
Palatinate
under
proscription
,
the
Prince
thereof
in
exile
:
Our
helpe
is
in
the
name
of
the
Lord
.
All
these
will
faint
,
except
they
believe
verily
to
see
the
goodnesse
of
God
in
the
land
of
the
Living
.
Sweet
and
full
of
comfort
is
the
example
of
Gods
people
,
to
whom
it
was
promised
,
even
when
they
were
in
captivity
in
Babylon
,
they
had
hung
up
their
Harps
upon
the
Willows
,
and
sate
weeping
by
the
rivers
of
waters
.
Thus
,
Zech.
8.3.3
.
saith
the
Lord
,
I
am
returned
unto
Zion
,
and
will
dwell
in
the
midst
of
Jerusalem
,
and
Jerusalem
shall
be
called
a
City
of
truth
,
and
the
mountaine
of
the
Lord
of
Hosts
,
the
Holy
Mountaine
.
Thus
,
saith
the
Lord
of
Hoasts
:
there
shall
yet
old
men
,
and
old
women
dwell
in
the
streets
of
Jerusalem
,
and
every
man
with
his
staffe
in
his
hand
for
very
age
.
And
the
streets
of
the
City
shall
be
full
of
boys
and
girls
,
playing
in
the
streets
of
it
.
Thus
,
saith
the
Lord
of
Hoasts
,
if
it
be
mervellous
in
the
eyes
of
the
remnant
of
this
people
in
these
dayes
;
should
it
also
be
marvellous
in
mine
eyes
,
saith
the
Lord
of
Hoasts
.
I
will
save
my
people
from
the
East
,
and
from
the
west
Country
.
This
is
the
help
in
trouble
,
ready
to
be
found
,
let
us
awake
,
this
help
with
the
loud
voice
of
our
importunate
supplications
,
saying
,
O
Lord
,
help
now
,
O
Lord
,
now
give
prosperity
.
Let
us
give
him
no
rest
,
till
he
hath
bowed
the
heavens
,
and
is
come
downe
,
to
visit
the
distresses
of
his
faithfull
servants
.
Our
Saviour
comforteth
us
well
,
saying
,
My
Father
worketh
as
yet
,
and
I
work
,
and
if
our
labour
which
is
,
opus
in
Domino
,
a
work
in
the
Lord
,
be
not
in
vaine
,
his
labour
which
is
,
opus
Domini
,
a
work
of
the
Lord
,
will
prosper
in
his
hand
.
He
is
as
strong
in
the
river
of
Rhine
,
as
in
he
was
Jordan
,
and
his
Church
is
as
dear
to
Him
now
as
ever
it
was
,
and
he
is
as
diligent
in
making
inquisition
for
bloud
,
and
as
attentive
to
the
complaints
of
the
oppressed
as
he
was
.
Verse
11.
The
Sun
and
Moon
stood
still
in
their
habitation
:
at
the
light
of
thine
arrows
they
went
,
at
the
shining
of
thy
glittring
spear
.
12
Thou
didst
march
through
the
Land
in
indignation
,
thou
didst
thresh
the
heathen
in
anger
.
13
Thou
wentest
forth
for
the
salvation
of
thy
people
,
even
for
salvation
with
thine
Anointed
:
thou
woundest
the
head
out
of
the
house
of
the
wicked
by
discovering
the
foundation
to
the
neck
.
Selah
.
14
Thou
doest
strike
through
with
his
staves
the
head
of
his
villages
,
they
that
came
out
as
a
whirlwind
to
scatter
me
,
their
rejoycing
was
as
to
devoure
the
poor
secretly
.
I
Read
all
this
together
,
because
I
conceive
it
hath
reference
to
one
story
,
and
that
is
recorded
in
the
book
of
Joshua
.
For
after
Israel
came
into
the
land
of
Canaan
,
and
had
destroyed
Jericho
,
and
the
City
of
Ai
:
the
Gibeonites
terrified
with
this
news
,
craftily
pretending
themselves
to
be
a
people
dwelling
in
a
far
Country
,
and
for
the
name
of
Gods
sake
,
whose
wonderfull
works
they
had
heard
of
,
they
desired
to
make
a
league
with
Joshua
.
Joshua
and
the
Elders
were
deceived
,
and
confirmed
a
league
with
them
by
oath
.
But
after
the
fraud
was
detected
,
Israel
made
the
Gebeonites
serve
them
,
but
they
were
under
the
protection
of
Israel
.
This
league
of
Gibeon
with
Joshua
did
much
trouble
the
neighbouring
Kings
,
for
they
feared
Gibeon
,
being
a
strong
City
,
therefore
five
Kings
do
make
war
against
Gibeon
to
smite
it
.
The
Gibeonites
send
to
Joshua
for
succours
,
Ioshua
according
to
his
oath
of
confederacy
with
them
came
from
Gilgal
,
he
,
and
all
the
people
of
war
with
him
,
Ver.
7.
and
all
the
mighty
men
of
valour
,
he
gave
the
assault
to
the
five
Kings
and
their
Army
,
he
discomfited
them
,
and
made
them
fly
.
Then
the
Lord
rained
stones
from
Heaven
upon
them
:
Ver.
11.
there
were
more
that
died
with
the
hailstones
,
then
they
whom
the
children
of
Israel
slow
with
the
Sword
.
Then
spake
Joshua
to
the
Lord
,
Ver.
12.
in
the
day
when
the
Lord
delivered
up
the
Amorites
before
the
children
of
Israel
:
Sun
stand
thou
still
upon
Gibeon
,
and
thou
Moon
in
the
valley
of
Ajalon
.
And
the
Sun
stood
stil
,
Ver.
13.
and
the
Moon
stayed
untill
the
people
had
avenged
themselves
upon
their
enemies
:
Is
not
this
written
in
the
book
of
Jasher
?
so
the
Sun
stood
still
in
the
midst
of
Heaven
,
and
hasted
not
to
goe
down
about
a
whole
day
.
And
there
was
no
day
like
that
before
it
nor
after
it
,
Verse
14.
that
the
Lord
hearkned
to
the
voice
of
a
man
:
for
the
Lord
fought
for
Israel
.
This
is
the
wonder
that
Habakkuk
our
Prophet
doth
here
commemorate
,
a
miracle
yet
fresh
in
the
memory
of
the
Church
,
yet
by
computation
of
times
from
the
time
of
Joshua
,
when
this
was
done
to
this
time
of
Habakkuk
:
when
this
is
remembred
were
past
,
more
then
700
years
.
Habakkuk
doth
well
to
remember
this
,
for
of
all
the
miracles
that
God
wrought
for
Israel
,
this
was
the
greatest
;
here
Heaven
fought
against
Earth
,
the
Sun
and
Moon
stood
still
to
give
light
to
the
Battail
,
and
the
faithfull
witnesses
of
Heaven
(
so
the
Sun
is
called
)
staid
his
course
to
bear
witnesse
how
God
fought
for
Israel
.
We
may
truly
say
to
Israel
,
Tibi
militat
aether
:
Observe
the
words
of
the
Prophet
,
how
well
they
follow
the
history
in
Joshua
.
Habukkuk
saith
,
The
Sun
and
Moon
stood
still
in
their
habitation
,
they
stood
in
their
severall
sphear
wherein
they
move
,
for
these
be
their
habitations
,
and
note
that
they
both
stood
stil
,
Sun
and
Moon
.
For
the
Moon
borrowing
all
her
light
of
the
Sun
,
had
she
kept
her
course
while
the
Sun
had
stood
still
the
length
of
a
day
,
there
had
been
great
irregularity
of
motion
in
these
Caelestiall
bodies
,
from
the
constant
order
set
them
by
their
Maker
in
their
Creation
.
Observe
also
,
that
he
doth
not
say
the
earth
stood
still
,
but
the
Sun
:
it
had
been
,
as
some
said
,
the
Earth
and
the
Moon
stood
still
as
the
Sun
and
the
Moon
,
and
our
understanding
would
have
as
soon
apprehended
,
if
that
new
Astronomy
had
had
been
then
revealed
,
which
some
of
our
Empericks
,
and
Journeymen
in
that
excellent
Science
of
Astronomy
have
of
late
revived
in
their
Almanacks
,
telling
the
world
that
they
have
long
been
in
a
wrong
belief
,
that
the
Sun
moveth
,
and
the
earth
is
fixed
,
for
they
believe
that
the
Sun
is
fixed
,
and
the
earth
is
moved
.
And
to
evade
the
cleer
evidence
of
this
text
,
which
tels
it
for
a
wonder
that
the
Sun
stood
still
,
they
say
,
this
is
spoken
to
our
capacity
,
because
to
our
sight
it
so
seemeth
,
that
the
Sun
moveth
,
and
the
earth
is
fixed
,
but
indeed
it
is
otherwise
.
Our
capacity
I
think
hath
much
wrong
done
in
this
,
for
if
the
Word
of
God
had
told
us
,
that
God
had
created
the
Sun
to
stand
still
,
and
the
Earth
to
move
,
it
is
more
likely
that
we
should
have
taken
his
Word
for
it
,
and
have
believed
it
as
it
is
,
as
well
as
now
we
believe
it
,
as
it
appears
.
We
are
neither
incapable
nor
incredulous
,
but
that
many
against
the
letter
of
Scripture
have
written
,
and
made
more
believe
,
that
the
Sun
stands
still
from
the
creation
.
The
common
defence
of
this
opinion
grounded
upon
Gods
application
of
himself
,
to
humane
capacity
,
doth
make
figures
in
story
where
is
no
need
,
and
maketh
David
a
man
of
small
judgment
in
the
knowledge
of
the
Sun
,
who
saith
,
that
God
hath
set
a
tabernacle
for
the
Sun
in
the
Heavens
,
(
called
here
)
an
habitation
,
Which
is
a
Bridegroome
comming
out
of
his
chamber
,
and
rejoyceth
,
as
a
strong
man
,
to
run
his
race
.
His
going
forth
is
from
the
end
of
the
Heaven
,
and
his
circuit
unto
the
ends
of
it
.
Doth
not
this
Prophet
speak
of
the
glory
of
God
,
declared
in
the
motion
,
not
the
station
of
the
Sun
?
or
in
the
glory
of
God
shewed
in
our
opinion
of
the
Suns
motion
,
not
in
the
truth
thereof
.
Greater
secrets
then
this
are
revealed
in
holy
Scripture
,
which
are
against
the
vouchie
of
the
outward
sense
,
or
the
rationall
discourse
of
man
,
and
no
doubt
,
but
if
the
Sun
had
stood
still
,
and
the
earth
that
we
live
upon
had
moved
,
when
this
miracle
was
by
the
spirit
of
truth
recorded
,
it
had
been
so
set
down
to
us
,
as
followeth
:
[
At
the
light
of
thine
Arrows
they
went
,
at
the
shining
of
thy
glittering
spear
.
]
The
meaning
,
I
conceive
,
to
be
this
,
that
the
Sun
and
Moon
did
not
now
keep
their
ordinary
motion
appointed
in
their
Creation
,
but
by
a
miraculons
dispensation
they
attended
the
arrows
of
God
and
his
spears
.
For
God
declared
himself
in
this
war
,
to
be
the
God
of
Israel
,
by
shining
arrows
and
glittring
spears
,
he
meaneth
not
onely
the
arms
of
Israel
his
people
,
but
the
apparent
demonstration
of
his
owne
miraculous
and
extraordinary
power
declared
in
this
war
;
For
you
heard
in
the
story
,
that
God
cast
down
great
stones
from
Heaven
upon
them
,
which
slew
more
then
Israels
sword
did
.
These
were
arrows
of
God
,
and
his
spears
with
which
he
fought
for
Israel
,
they
are
called
bright
and
glistring
both
.
-
1
Because
the
Sun-shining
upon
these
great
hailstones
reflected
a
dazeling
light
from
them
,
as
experience
telleth
us
,
both
in
snow
,
ice
,
hailstones
,
and
all
waterie
bodies
.
-
2.
And
because
in
this
judgment
,
there
was
so
manifest
appearance
of
the
immediate
hand
of
God
in
this
war
.
Thus
Mr.
Calvine
doth
understand
these
words
,
and
saith
,
Sol
retentus
est
,
ut
daret
locum
sagittis
&
hastae
Dei.
Onely
,
he
seemeth
to
me
somewhat
too
strict
,
when
he
saith
,
per
sagittas
&
hastam
nihil
aliud
intelligit
,
quam
arma
populi
Dei
.
Yes
sure
,
he
meaneth
his
own
weapons
too
,
with
which
he
fought
from
heaven
,
and
those
rather
,
as
the
more
shining
and
glittering
.
Montauus
,
also
upon
these
words
,
saith
,
Solem
&
Lunam
cursus
suos
ad
commoditatem
exercitus
sacri
temperasse
.
Junius
also
and
Beza
do
conceive
that
these
hailstones
fell
not
without
thunder
and
lightning
which
are
the
terrours
of
heaven
,
and
the
voice
of
God
,
it
followeth
.
[
Thou
diddest
march
through
the
Land
in
indignation
,
thou
diddest
thresh
the
heathen
in
anger
]
this
,
(
as
I
conceive
hath
reference
to
the
following
victories
,
by
which
all
the
land
of
Canaan
was
subdued
to
Israel
,
for
the
Church
here
confesseth
,
that
as
God
by
deed
of
gift
,
had
long
before
assured
this
promised
land
of
the
heathen
to
his
Israel
,
so
he
gave
them
a
full
possession
thereof
by
marching
through
the
land
,
and
by
threshing
the
inhabitants
thereof
.
Thus
the
Church
confesseth
.
We
have
heard
with
our
ears
,
O
god
,
our
Fathers
have
told
us
,
Psal.
44.2
.
what
work
thou
didst
in
their
days
,
in
the
time
of
old
.
How
thou
didst
drive
out
the
heathen
with
thy
hand
,
and
plantedst
them
in
,
how
thou
didst
afflict
the
people
and
cast
them
out
:
For
they
gate
not
the
Land
in
possession
by
their
own
sword
,
neither
did
their
own
arme
save
them
,
but
thy
right
hand
and
thine
arm
,
and
the
light
of
thy
countenance
,
because
thou
hadst
a
favour
unto
them
:
this
phrase
of
marching
through
the
Land
doth
expresse
God
in
arms
for
Israel
.
But
the
other
phrase
of
threshing
,
the
heathen
doth
imply
victory
,
and
full
power
over
them
,
even
to
the
stripping
them
out
of
all
.
[
Thou
wentest
forth
for
the
salvation
of
thy
people
,
even
for
salvation
with
thine
annointed
.
]
The
cause
why
God
put
himself
into
this
quarrel
was
the
preservation
of
his
people
,
where
Israel
is
twice
call'd
the
people
of
God
,
which
must
be
understood
of
the
adoption
of
grace
,
for
by
right
of
creation
all
people
of
the
world
are
Gods
people
.
This
was
Israels
glory
,
and
it
was
also
their
safety
,
that
they
were
Gods
people
,
and
how
they
came
to
be
so
,
Moses
will
tell
.
The
Lord
did
not
set
his
love
upon
you
,
Deut.
7.7
.
choose
you
,
because
ye
were
more
in
number
then
any
people
(
for
ye
were
the
fewest
of
all
people
.
)
But
because
the
Lord
loved
you
,
Ver.
8.
and
because
he
would
keep
the
oath
that
he
had
sworn
unto
your
Fathers
:
that
is
,
He
loved
you
,
because
he
loved
you
.
But
he
addeth
,
thou
wentest
forth
with
thine
annointed
.
Which
Mr.
Beza
doth
understand
of
David
,
and
so
maketh
a
long
stride
from
the
conquest
of
Canaan
,
to
the
reigne
of
David
,
and
from
these
victories
to
Davids
victories
many
,
many
years
after
.
And
Tremelius
and
Junius
do
so
apply
the
text
,
Mr.
Calvine
lead
them
all
into
this
Exposition
.
Others
conceive
,
that
the
former
commemoration
is
continued
,
and
they
that
are
before
called
Gods
people
,
are
here
called
Gods
annointed
:
for
wheresoever
there
is
election
,
there
is
unction
,
and
we
may
say
of
Israel
,
that
God
annoined
them
with
the
oile
of
gladnesse
above
all
their
fellow
nations
,
for
David
saith
;
Non
fecit
taliter
.
I
am
sure
the
Seventy
read
and
understand
the
text
thus
,
for
they
read
,
that
God
went
forth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Latine
reading
is
,
Cum
Christo
tuo
,
and
the
originall
Hebrew
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
Messiah
,
which
moveth
me
to
refer
this
to
Christ
,
who
was
the
bond
of
that
love
which
knit
God
so
to
Israel
,
for
whose
sake
,
God
was
so
favourable
to
Israel
.
Master
Calvine
doth
confesse
,
that
this
hath
reference
to
Christ
,
and
includeth
all
the
favours
of
God
declared
to
Israel
;
from
their
coming
out
of
Egypt
to
the
last
mercy
shewed
to
them
,
to
have
come
to
them
,
non
nisi
interposito
Mediatore
,
not
without
a
Mediatour
.
But
he
addeth
,
that
the
promise
of
Christ
did
more
cleely
appear
,
and
was
more
manifestly
revealed
in
the
reigne
of
David
then
before
,
which
might
give
comfort
to
the
Church
in
distresse
,
that
makes
Master
Calvine
go
so
low
as
Davids
reigne
,
to
apply
these
words
.
But
the
next
words
shew
,
that
the
former
history
of
the
wars
of
Israel
,
to
settle
their
possession
in
Canaan
,
and
not
yet
at
an
end
.
So
then
I
understand
that
God
went
forth
with
his
anointed
,
that
is
,
with
Jesus
Christ
,
to
save
his
people
,
and
there
is
the
the
life
bloud
of
all
the
comfort
in
this
whole
Psalme
of
the
Church
;
and
by
this
faith
,
by
faith
in
this
Messiah
the
just
shall
live
.
It
followeth
,
[
Thou
woundest
the
head
out
of
the
house
of
the
wicked
.
]
By
the
house
of
the
wicked
,
the
land
of
Canaan
is
here
meant
,
and
by
the
head
that
God
wounded
,
either
the
wisedome
and
policy
,
or
the
sovereignty
and
power
of
the
Land
is
meant
;
for
none
of
the
Kings
of
the
land
could
stand
before
Israel
,
so
that
the
very
head
of
the
house
was
wounded
.
[
By
discovering
the
foundation
to
the
neck
.
]
This
was
the
manner
of
Gods
working
against
the
head
of
the
house
of
the
wicked
,
by
making
the
foundation
naked
;
that
is
,
digging
up
the
very
roots
thereof
,
by
an
utter
extirpation
of
the
Inhabitants
of
this
land
.
It
was
Edoms
cry
against
Jerusalem
,
Rase
it
,
Rase
it
:
the
Margent
:
make
bare
even
the
foundation
thereof
,
Psa.
137.7
.
as
before
you
heard
,
out
of
Psal.
44.
Thou
hast
cast
out
the
Nations
,
and
placed
them
in
:
It
followeth
.
[
Thou
didst
strike
through
with
his
staves
the
head
of
the
Villages
.
]
That
is
,
thou
didst
overthrow
the
Inhabitauts
of
the
land
with
their
own
staves
:
As
the
Poet
saith
,
Suis
&
ipsa
Roma
viribus
ruit
.
He
declareth
here
the
extent
of
the
victory
not
onely
to
their
walled
Towns
,
and
defenced
Cities
,
but
even
to
the
Villages
and
Hamlets
of
the
Land
:
so
that
no
part
or
corner
of
the
Land
escaped
the
hand
of
God
,
or
the
possession
of
Israel
,
but
God
who
promised
them
that
land
,
gave
it
them
,
and
gave
it
all
into
their
hands
.
This
,
as
it
hath
a
general
extent
to
the
whole
story
of
Israels
conquests
,
so
it
may
have
a
more
perticular
reference
to
the
story
of
that
war
made
in
the
behalf
of
the
Gibeonites
,
where
the
five
Kings
that
made
war
against
Gibeon
,
hid
themselves
for
safety
in
a
cave
at
Makkedah
:
and
that
cave
chosen
for
safety
,
proved
a
prison
for
their
forth-coming
,
and
Joshua
sent
men
to
roule
great
stones
to
stop
the
mouth
of
the
cave
till
he
had
finished
the
war
,
Josh.
10.16
.
and
then
he
brought
them
forth
and
slew
them
,
and
buried
them
in
that
cave
.
Thus
the
head
of
the
Villages
were
beaten
with
their
owne
staves
,
and
that
cave
which
the
Kings
chose
for
their
safety
was
first
made
the
trap
to
catch
them
,
then
the
prison
to
hold
them
fast
,
and
at
last
,
the
sepulcher
to
bury
them
.
Yet
more
perticular
reference
may
it
have
to
the
conquest
of
the
Midianites
,
Judg.
7.
for
in
that
battail
the
Lord
declared
his
strength
for
Israel
mervellously
,
for
he
said
to
Gideon
their
Captain
.
The
people
that
are
with
thee
,
Ver.
2.
are
too
many
for
me
to
give
the
Midianites
into
their
hands
,
lest
Israel
vaunt
themselves
,
and
say
,
mine
own
hand
hath
saved
me
.
In
conclusion
,
God
would
have
no
more
to
go
up
against
Midian
,
but
three
hundred
men
.
Now
the
Army
of
the
Midianites
was
great
,
as
appeareth
in
the
former
Chapter
,
ver.
33.
Then
all
the
Midianites
,
and
the
Amalekites
,
and
the
children
of
the
East
together
.
Yet
God
would
have
no
more
to
go
against
Midian
but
three
hundred
men
against
this
great
Army
,
of
whom
he
saith
before
:
that
they
came
as
Grashoppers
for
multitude
,
Judg.
6.5
.
for
both
they
and
their
Camels
were
without
number
.
And
they
had
much
vexed
and
impoverished
Israel
,
as
the
story
saith
.
But
Israel
had
the
victory
by
those
three
hundred
men
,
who
being
divided
into
three
Companies
,
in
the
beginning
of
the
middle
watch
of
the
night
,
when
the
signe
was
given
by
Gideon
,
every
man
brake
a
pitcher
of
earth
that
was
in
his
hand
,
and
held
their
lamps
in
their
left
hands
,
and
their
trumpets
in
their
right
hands
to
sound
withall
,
and
cryed
,
The
sword
of
the
Lord
and
of
Gideon
,
and
they
stood
every
man
in
his
place
.
And
the
Lord
set
every
mans
sword
against
his
fellow
throughout
all
the
hoast
.
Judg.
7.22
.
Here
it
is
plain
,
how
God
beat
them
with
their
own
staves
,
and
slew
them
with
their
own
swords
.
And
of
them
we
may
well
understand
that
which
followeth
.
They
that
came
out
as
a
whirl-wind
to
scatter
me
,
their
rejoycing
was
to
devour
the
poor
secretly
:
for
the
Midianites
by
many
direptions
had
made
them
poor
,
and
by
spoiling
the
increase
of
the
earth
almost
starved
them
,
and
now
they
came
as
a
whirl-wind
in
an
army
to
destroy
them
.
Their
secret
comming
to
devoure
the
poor
,
it
is
well
exprest
in
the
story
.
And
so
it
was
when
Israel
had
sowen
,
Judg.
6
3.
that
the
Midianites
came
up
,
and
the
Amalakites
,
and
the
children
of
the
East
,
even
they
came
up
against
them
.
And
they
encamped
against
them
,
Verse
4.
and
destroyed
the
encrease
of
the
Earth
,
till
thou
come
to
Gaza
,
and
left
no
sustenance
,
neither
Sheep
,
nor
Oxe
nor
Asse
.
Here
they
assaulted
them
secretly
,
by
sudden
incursions
upon
them
,
and
they
came
out
as
a
whirl-wind
by
sudden
violence
,
and
they
made
them
poor
.
The
words
thus
expounded
,
we
may
in
this
part
of
the
section
consider
.
-
1
The
miracle
of
the
station
of
the
Sun
and
Moon
.
-
2
The
victory
that
followed
.
-
3
The
conquest
of
Midian
.
1
Of
the
miracle
of
the
station
of
the
Sun
and
Moon
.
This
example
of
the
station
of
the
Sun
and
Moon
,
Doct.
1
as
attending
upon
the
wars
of
the
Lord
,
doth
further
confirme
the
former
Doctrine
,
delivered
out
of
the
Verse
going
before
,
that
the
in-animate
creatures
do
serve
the
Lord
,
and
the
will
of
God
is
their
onely
nature
,
whether
he
guide
them
by
his
ordinary
providence
,
or
by
his
speciall
dispensation
of
extraordinary
power
.
It
teacheth
that
God
is
above
all
second
causes
,
so
that
his
reveale
determination
of
means
,
for
his
operations
do
not
bind
him
,
but
his
Non
obstante
,
often
inter-curreth
by
vertue
of
his
prerogative
.
]
To
expresse
him
absolute
Lord
of
all
,
Reas.
1
ruling
all
things
by
the
word
of
his
power
,
that
he
may
be
both
trusted
and
feared
above
all
.
To
divert
us
from
the
over-weening
of
our
fellow
creatures
,
for
many
Nations
having
observed
the
good
that
the
Sun
doth
on
earth
,
have
worshipped
the
Sun
,
and
some
Lunatiques
have
as
wisely
worshipped
the
Moon
,
others
have
adored
some
speciall
Stars
,
as
the
ascendents
in
their
nativities
.
The
Aegyptians
in
respect
,
as
is
thought
of
the
great
profit
that
came
of
kine
,
did
worship
a
living
bullock
,
or
calfe
,
and
of
them
the
Israelites
learned
that
Idolatry
.
Herodotus
tels
how
Cambyses
comming
with
his
conquering
forces
into
Aegypt
,
Thal.
76.
saw
the
Aegyptians
worshipping
their
calf
,
he
drew
his
sword
,
and
cut
him
on
the
thigh
,
that
he
bled
exceedingly
,
and
shortly
after
died
.
Cambyses
seeing
this
,
cried
out
in
scorne
of
the
Aegyptians
:
O
Capita
nequam
hujusmodi
Dii
existunt
,
carne
&
sanguine
praediti
,
&
ferrum
sentienter
?
dignus
nimirum
Aegyptiis
hic
Deus
.
Thus
came
into
the
Church
the
worship
of
Angels
,
and
the
Mother
of
our
Lord
and
Saints
,
and
it
s
because
they
were
Benefactors
to
the
Church
.
And
after
for
their
sakes
,
their
images
were
worshipped
,
as
at
this
day
in
the
Church
of
Rome
.
To
divert
us
from
this
superstition
and
idolatry
,
and
to
teach
us
to
know
our
fellow
creatures
,
God
doth
alter
sometimes
the
established
order
of
his
government
,
and
saith
,
as
Christ
to
his
Disciples
.
Are
these
the
things
you
look
upon
.
Surely
the
Sun
,
of
all
things
is
that
God
hath
made
for
the
use
and
service
of
God
,
as
the
most
glorious
,
the
most
comfortable
,
in
respect
of
light
,
which
it
giveth
us
from
its
own
body
,
and
which
it
bendeth
to
the
Moon
and
Stars
;
and
in
respect
of
its
influence
,
so
that
as
Ambrose
calleth
it
,
Ornamentum
Coeli
,
the
ornament
of
Heaven
,
and
Oculum
mundi
,
the
eye
of
the
world
;
others
have
called
it
animam
mundi
,
the
soul
of
the
world
,
as
the
quickner
of
all
living
things
.
Three
most
memorable
evidences
of
Gods
power
in
the
Sun
are
past
,
this
of
the
standing
of
it
for
the
space
of
a
whole
day
.
The
going
back
of
the
shadow
upon
the
dyall
of
Ahaz
in
the
days
of
Hezechiah
,
2
Reg.
20.11
.
10
degrees
,
And
the
miraculous
Eclipse
at
the
death
of
Christ
.
And
Christ
foretelling
the
end
of
the
world
,
saith
that
,
The
Sun
shall
be
darkned
,
Matth.
24.29
.
and
the
Moon
shall
not
give
her
light
.
St.
Augustine
proves
the
Divinity
from
these
things
,
which
we
call
portenteous
,
and
he
blameth
the
Mathematicians
,
for
affirming
those
extraordinary
effects
in
naturall
bodies
,
caelestiall
or
terrestiall
to
be
contra
naturam
,
against
nature
,
De
Civit.
21.8
.
quomodo
est
enim
contra
naturam
,
quod
Dei
fit
voluntate
,
cum
voluntas
tanti
Creatoris
,
Creaturae
natura
sunt
.
Portentum
enim
fit
non
contra
naturam
,
sed
contra
,
quod
nota
est
natura
.
3
This
station
of
the
Sun
and
Moon
at
this
time
doth
serve
to
justifie
the
lawfulnesse
of
a
just
war
,
Reas.
3
for
they
attended
the
arrows
and
the
spear
of
God
.
This
was
a
just
war
,
for
,
-
1
It
had
a
warrant
from
God
to
possesse
Gods
Israel
,
of
their
own
land
,
which
God
had
given
them
,
this
is
the
warrant
of
policy
.
-
2
It
was
against
Idolaters
,
whom
they
were
sent
to
destroy
:
the
warrant
of
Religion
.
-
3
It
was
in
the
behalf
of
the
Gibeonites
,
their
confederates
by
oath
.
Lex
Gentium
,
the
Law
of
Nations
.
It
is
a
sin
to
set
and
look
on
,
when
either
our
Common-wealth
,
or
Gods
Religion
,
or
the
Oath
of
confederacy
suffereth
.
This
war
was
here
managed
openly
,
and
in
the
sight
of
the
Sun
,
and
God
declared
himself
both
of
the
Council
of
War
,
and
an
auxilary
friend
to
his
Israel
,
in
the
same
,
for
none
but
he
could
have
stayed
the
course
of
the
Sun
and
Moon
.
Now
these
extraordinary
operations
of
God
,
Vse
.
as
St.
Austine
saith
,
are
called
,
Monstra
ut
a
Monstrando
,
so
they
are
called
portenta
à
portendo
,
&
prodigia
à
porro
dicendo
:
therefore
let
us
see
what
they
shew
,
and
what
they
teach
us
.
1
They
teach
us
the
great
Comandement
of
the
law
to
love
God
,
and
to
keep
his
Comandements
.
This
power
in
doing
so
great
things
,
and
this
mercy
in
doing
the
same
for
Israel
,
doth
well
deserve
that
service
from
his
Church
,
observe
it
in
a
touch
,
remember
it
in
the
front
of
the
law
.
I
am
the
Lord
thy
God
which
brought
thee
out
of
the
land
of
Egypt
,
for
that
leadeth
us
into
the
full
story
of
Israels
peregrination
,
and
is
there
used
to
move
obedience
.
And
we
cannot
make
a
bettter
use
of
our
frequent
Commemoration
of
the
manifold
mercies
of
God
to
us
,
then
to
stir
up
our selves
to
serve
him
:
so
Christs
greater
deliverance
is
urged
by
Zecharie
,
ut
liberati
serviamus
.
2
It
serveth
to
direct
us
in
the
estimation
of
the
creatures
of
God
,
for
the
honour
that
we
can
do
them
lawfully
,
is
but
to
glorifie
God
for
the
good
we
receive
by
them
:
honour
is
onely
due
to
him
that
implyeth
them
.
Take
heed
of
Idols
,
take
heed
of
superstition
,
let
not
another
Gospel
bewitch
any
of
us
,
when
the
Sun
communicateth
his
light
to
all
the
world
,
every
corner
and
part
of
the
world
,
is
not
illuminate
alike
,
there
be
some
pretious
stones
that
reflect
the
light
of
the
Sun
more
then
others
doe
:
we
value
these
above
other
,
yet
we
know
that
the
light
is
all
borrowed
of
the
Sun
.
And
though
in
our
fellow
creatures
the
gifts
and
graces
of
God
be
in
differing
measures
given
,
for
which
we
value
them
above
an
ordinary
price
,
yet
we
reserve
to
our
God
the
honour
of
the
gift
,
of
every
good
and
perfect
gift
,
who
is
the
Father
of
lights
,
and
we
do
him
wrong
if
we
draw
any
of
our
fellow
creatures
into
the
communion
of
his
glory
.
3
Let
me
adde
this
for
caution
,
let
not
our
thoughts
be
so
ravished
with
the
contemplation
of
Gods
extraordinary
power
,
sometimes
expressed
in
the
service
of
his
creatures
,
as
that
we
do
neglect
his
ordinary
providence
:
which
in
true
judgement
is
more
admirable
.
It
is
Saint
Austins
note
,
Quae
sunt
rara
,
sunt
mira
:
But
he
saith
,
it
is
more
admirable
to
behold
so
many
faces
so
unlike
in
forme
,
feature
and
proportion
,
yet
we
do
more
wonder
to
see
two
faces
alike
.
It
is
not
so
admirable
in
true
judgment
to
see
the
Sun
stand
still
in
heaven
,
as
a
glorious
candle
set
upon
a
Candlestick
,
as
to
see
it
move
and
set
,
and
rise
in
so
constant
manner
as
it
doth
.
Therefore
,
let
the
common
providence
of
God
loose
nothing
by
his
extraordinary
lightnings
of
Power
,
and
flashes
of
Prerogative
.
4
This
serveth
also
to
encourage
us
in
the
cause
of
religion
,
or
in
the
just
defence
of
the
oppressed
,
to
awake
our
courage
and
to
take
pains
.
It
belongeth
not
to
us
who
are
Gods
Ministers
,
to
enquire
what
cause
of
wars
we
have
at
this
present
,
what
means
must
be
used
to
commence
and
maintain
them
.
This
belongeth
to
us
to
animate
all
that
are
called
to
just
wars
,
to
take
courage
from
this
example
.
If
the
sun
stood
stil
whilst
Joshua
did
fight
for
the
Gibeonites
,
because
Gods
oath
had
bound
Israel
to
them
is
confederacy
.
I
cannot
doubt
,
but
the
Son
of
righteousnesse
,
the
Captain
of
Gods
guards
,
the
Lord
of
his
Hosts
;
will
cover
their
heads
in
the
day
of
battail
,
that
fight
for
the
oppressed
Church
of
God
,
their
brethren
,
the
professors
of
the
same
faith
,
the
worshippers
of
the
same
God
.
Whereas
this
miracle
of
the
station
of
the
Sun
and
Moon
was
done
at
the
instance
of
Joshua
,
we
are
taught
to
behold
the
truth
of
Gods
promises
made
to
his
servants
.
He
had
promised
Joshua
to
magnifie
him
in
the
sight
of
his
people
,
and
the
blessing
of
the
people
on
Joshua
was
onely
,
the
Lord
be
with
thee
,
as
he
was
with
Moses
.
So
he
was
in
the
division
of
the
waters
of
Jordan
,
Iosh.
1.17
.
so
was
he
in
the
conquest
of
Iericho
and
Ai
,
and
never
was
there
such
a
thing
seen
,
that
the
Lord
heard
the
voice
of
a
man
to
make
the
day
two
days
long
.
1
This
was
done
to
prevent
Idolatry
,
that
the
people
might
not
erect
any
memory
to
Moses
,
to
honour
him
with
divine
honour
,
which
also
God
feared
,
and
therefore
he
buried
Moses
himself
,
and
would
let
no
man
know
where
he
was
buried
,
to
prevent
Idolatry
.
The
Devil
,
no
doubt
,
knew
the
place
;
that
was
the
quarrell
between
Michael
and
the
Devill
,
about
the
body
of
Moses
;
for
the
Devil
would
faine
have
discovered
where
it
was
,
to
have
mis-led
the
people
to
Idolatry
,
but
Michael
resisted
him
:
Now
when
the
people
see
that
he
which
was
great
in
Moses
,
is
as
great
in
Joshua
,
and
they
have
experience
that
Joshua
hath
of
of
the
same
spirit
that
Moses
had
,
this
doth
direct
their
judgements
not
to
look
upon
the
instruments
by
whom
wonders
are
done
,
but
on
God
who
doth
them
,
and
can
do
them
as
well
by
Joshua
as
by
Moses
.
2
This
was
done
to
assure
the
former
promises
of
the
quiet
and
full
possession
of
the
land
,
against
the
fear
which
the
Spies
suggested
;
Iosh.
10.14
for
if
God
declare
by
these
signes
that
he
fighteth
for
Israel
,
as
it
is
said
upon
this
signe
,
Israel
need
not
fear
the
power
of
their
enemies
,
they
may
go
forth
in
the
strength
of
the
Lord
,
his
word
is
their
warrant
,
his
truth
their
assurance
.
When
we
behold
the
same
power
of
God
in
the
change
of
Ministers
of
his
will
,
Vse
.
we
learn
to
know
whatsoever
alteration
the
vicissitude
of
time
maketh
on
earth
,
yet
,
thou
Lord
art
the
same
,
and
thy
years
do
not
fail
.
Therefore
,
as
David
saith
,
Put
not
your
trust
in
Princes
,
nor
in
any
son
of
man
,
for
there
is
no
help
in
them
:
there
is
help
by
them
,
but
it
is
not
in
them
:
our
help
is
in
the
name
of
the
Lord
who
hath
made
heaven
and
earth
.
2
This
sheweth
the
perpetual
course
of
Gods
favour
to
his
Church
,
the
faithfull
servant
of
God
,
Moses
dieth
,
but
the
spirit
that
God
put
upon
Moses
survived
him
,
Eliah
.
Elisha
.
Num.
27.18
.
and
rested
upon
Joshua
,
he
was
consecrated
to
that
imployment
.
-
1
By
Gods
own
election
and
designation
.
-
2
By
the
imposition
of
Moses
hands
,
and
the
devolution
of
some
of
his
honour
upon
him
.
-
3
By
Gods
own
gift
of
the
same
spirit
that
was
upon
Moses
.
Thus
where
God
loveth
a
poople
,
the
favour
of
God
runeth
in
a
full
stream
in
the
Chanel
of
his
Church
.
3
Seeing
this
constant
truth
of
God
in
his
gratious
promises
to
to
his
Church
,
hath
reference
to
our
obedience
:
this
much
teach
us
to
obey
and
serve
our
God
in
all
things
,
that
his
sun
may
shine
upon
our
Tabernacles
,
and
that
we
may
anoint
our
paths
with
butter
;
for
as
David
saith
,
No
good
thing
will
he
with-hold
from
them
that
serve
the
Lord
.
D●u●
.
28.
He
hath
shewed
his
people
what
they
shall
trust
too
,
blessings
and
cursings
,
life
and
death
.
3
Doctrine
.
This
also
teacheth
us
,
as
the
Apostle
doth
.
The
effectuall
fervent
prayer
of
a
righteous
man
prevaileth
much
.
James
5.16
.
He
proveth
it
by
the
example
of
Eliah
,
who
though
he
were
a
man
subject
to
the
like
passions
,
as
we
are
,
he
prayed
earnestly
that
it
might
not
rain
,
and
it
rained
not
on
the
earth
in
three
years
,
and
six
moneths
.
And
he
prayed
again
,
and
the
heaven
gave
rain
.
So
this
example
of
Joshua
praying
,
is
a
full
example
of
the
effectuall
power
of
prayer
,
these
examples
,
as
that
also
of
Moses
praying
upon
the
Mount
,
when
Joshuah
fought
with
Amalek
,
do
all
seeme
to
prove
the
force
of
prayer
.
Exod
17.
And
great
reason
there
is
that
this
should
be
effectuall
with
God
.
1
Because
there
is
no
service
that
man
can
perform
to
God
,
wherein
he
doth
so
much
part
with
himself
,
and
even
lay
himself
down
in
prayer
,
for
therein
he
openeth
his
heart
to
God
,
and
poureth
forth
his
spirit
to
him
;
and
his
faith
doth
bring
God
to
him
face
to
face
.
When
men
pray
as
they
ought
,
they
know
God
and
themselves
,
they
know
and
confesse
him
the
faithfull
Creatour
,
the
mercifull
redeemer
,
the
gracious
preserver
,
the
bounteous
rewarder
of
men
.
And
they
know
themselves
to
be
but
men
,
that
is
indigent
and
needy
,
having
nothing
but
what
they
receive
from
his
hand
,
and
of
his
free
gift
,
immerent
,
deserving
none
,
not
the
least
of
his
favours
.
Which
two
considerations
do
serve
to
humble
us
,
and
to
honour
him
.
We
finde
in
Scripture
watching
and
fasting
often
joyned
with
prayer
,
as
outward
means
to
tame
and
subdue
the
flesh
,
that
it
may
be
the
lesser
able
to
resist
the
power
of
the
spirit
,
for
the
spirit
is
willing
in
the
servant
of
God
,
but
the
flesh
is
weak
.
2
There
is
no
part
of
Gods
worship
that
hath
so
many
precepts
to
impose
it
on
us
,
as
prayer
hath
in
both
the
Testaments
,
none
that
we
have
so
many
examples
of
great
successe
and
prevayling
with
God
,
none
that
we
have
so
good
means
to
perform
as
prayer
:
none
that
hath
so
many
promises
made
to
it
in
holy
Scripture
.
1
For
precepts
,
1
Precept
.
so
soon
as
God
had
established
him
an
house
for
his
publique
worship
,
he
commanded
it
to
be
called
an
house
of
prayer
to
all
nations
.
Solomon
dedicated
that
house
to
God
by
prayer
,
it
is
Gods
own
Word
,
seek
ye
my
face
,
it
is
the
Churches
answer
.
Thy
face
,
O
Lord
,
will
I
seek
.
And
Christ
our
Saviour
often
in
the
gospel
,
the
Apostles
after
him
enjoyns
it
.
2
For
example
we
have
Abraham
,
2
Example
.
Isaac
,
and
Jacob
,
Moses
,
David
,
Solomon
,
Hezekiah
,
Eliah
,
Manasseh
,
Nehemiah
,
Job
,
Samuel
,
Daniel
:
all
the
Prophets
,
all
the
holy
men
,
Christ
,
his
Apostles
,
all
with
admirable
successe
,
3
For
means
,
3
Means
.
Christ
taught
us
to
pray
,
shewed
us
the
way
to
the
Father
,
in
his
mediation
,
and
by
his
name
.
And
the
spirit
which
Christ
left
in
his
Church
helpeth
our
infirmities
.
Christ
hath
comprehended
all
in
a
few
words
,
4
Promise
.
Whatsover
you
shall
ask
the
Father
in
my
name
,
it
shall
be
given
you
.
Ask
and
receive
,
that
your
joy
may
be
full
petite
,
quaerite
,
pulsate
.
These
great
examples
of
successe
do
all
seem
to
stirre
us
up
,
Vse
to
the
performance
of
this
part
of
Gods
worship
both
.
-
1
In
obedience
to
the
Commandement
of
God
,
who
hath
imposed
this
duty
on
us
,
whose
Commandements
are
mighty
and
ought
not
to
be
light
layed
.
-
2
In
an
holy
ambition
of
the
best
graces
of
God
which
are
this
way
obteined
of
him
.
-
3
In
an
humble
love
to
our
God
,
to
whose
presence
and
conference
we
come
by
prayer
.
-
4
In
an
holy
imitation
of
those
great
examples
,
which
are
so
frequent
in
Gods
faithfull
ones
,
in
the
double
Testament
of
God
.
-
5
In
a
thankfull
use
of
the
means
by
God
ordeined
to
facilitate
this
service
,
that
we
receive
not
the
grace
of
God
in
vain
.
-
6
In
a
confident
faith
in
Gods
gratious
and
free
promises
,
which
are
yea
and
Amen
.
-
7
In
an
humble
sense
and
feeling
of
our
own
wants
,
and
the
necessities
of
our
brethren
,
for
so
we
do
exercise
both
our
piety
to
God
,
and
our
charity
to
our selves
and
our
brethren
.
But
this
discourageth
many
,
Ob.
we
read
of
great
power
of
prayer
of
old
,
as
that
Moses
prayer
gave
Joshua
victory
.
Joshuahs
prayer
made
the
Sun
stand
still
.
Eliah
by
prayer
,
shut
up
heaven
,
by
prayer
he
opened
it
.
Daniel
by
prayer
shut
up
the
mouths
of
the
lions
in
their
den
.
We
see
no
such
effects
of
prayer
now
,
and
therefore
we
think
prayer
is
not
of
such
effect
now
,
as
heretofore
.
To
this
our
answer
is
,
Sol.
that
great
and
extraordinary
examples
of
the
successe
of
prayer
are
but
thinly
scattered
in
the
Book
of
God
,
to
shew
the
power
of
Gods
Ordinance
.
Neither
may
that
be
a
rule
to
us
,
that
prayer
is
not
of
force
as
it
hath
been
,
because
we
do
not
see
such
great
effects
thereof
,
as
have
appeared
in
former
times
.
For
in
the
time
of
the
shadow
,
when
Christ
was
seen
in
type
,
and
under
a
veil
,
there
was
need
of
extraordinary
examples
to
confirm
faith
,
but
to
us
that
live
in
the
cleer
light
of
the
gospel
,
to
whom
Christ
is
made
manifest
to
be
our
intercessor
,
this
may
seem
to
strengthen
faith
.
If
God
did
hear
the
prayers
of
his
faithful
owns
,
and
answered
them
by
miracles
,
they
had
speciall
warrant
to
demand
those
things
at
the
hands
of
God
.
We
have
no
such
warrant
,
but
look
wee
what
we
may
pray
for
,
and
we
shall
finde
that
God
doth
answer
us
with
success
.
-
1
That
the
name
of
God
may
be
hollowed
,
doth
not
every
faithfull
servant
of
God
place
his
trust
in
this
name
?
doth
he
not
praise
it
for
all
things
?
-
2
That
the
Kingdome
of
God
may
come
;
Is
not
this
Kingdome
of
grace
in
the
Church
?
doth
not
the
believer
feel
Christ
reigning
in
his
heart
,
and
ruling
him
by
his
spirit
?
and
doth
he
not
expect
his
second
comming
in
glory
and
believe
everlasting
life
.
-
3
That
the
will
of
God
may
be
done
here
as
it
is
in
heaven
,
is
it
not
so
?
Our
conversation
is
in
heaven
;
doth
not
the
whole
life
of
a
faithfull
soul
spend
it self
in
imitation
of
Christ
,
and
of
the
Angels
of
God
,
and
of
the
holy
Saints
that
are
gone
before
us
to
praise
God
in
heaven
.
4
Have
we
not
daily
bread
?
doth
not
God
feed
us
with
food
convenient
for
us
?
5
Doth
not
God
assure
our
consciences
of
the
free
remission
of
our
sins
?
Doth
not
he
in
temptations
save
us
from
the
evill
one
that
seeketh
our
destruction
,
and
maketh
them
the
exercises
of
our
vertue
,
and
are
directed
to
the
dilapidation
of
our
faith
?
We
may
aske
nothing
else
of
God
but
what
hath
reference
to
one
of
these
petitions
,
and
in
all
these
God
heareth
us
and
granteth
our
requests
.
Our
own
want
of
faith
and
zeal
in
prayer
,
our
own
neglect
of
the
dutie
,
our
own
unthankfulness
to
God
for
benefits
already
received
,
our
corrupt
desires
to
spend
the
favours
of
God
upon
our
lusts
,
may
make
many
of
our
prayers
miscarry
.
Much
more
if
we
do
ask
any
thing
at
the
hands
of
God
,
which
is
not
lawfull
.
But
let
us
aske
as
he
commandeth
,
and
the
argument
will
follow
comfortably
.
If
the
servants
of
God
have
heretofore
prevailed
with
God
,
so
far
as
to
work
miracles
for
their
good
,
much
more
will
God
hear
our
ordinary
suits
,
and
grant
them
so
far
,
as
may
stand
with
the
glory
of
his
name
,
and
our
good
.
But
at
adventure
he
hath
commanded
us
to
pray
,
and
let
us
do
our
duty
in
obedience
to
him
,
and
leave
the
successe
to
his
fatherly
providence
:
prayer
is
the
casting
our
care
upon
God
,
and
is
not
that
a
great
comfort
to
us
,
when
our
care
is
put
off
and
so
repose
,
that
we
may
serve
our
God
without
fear
or
care
for
things
of
this
life
.
2
The
victory
that
followed
the
station
of
the
Sun
and
Moon
,
contein
two
things
.
-
1
What
God
did
in
indignation
to
his
enemies
.
-
2
What
he
did
in
favour
to
his
people
.
1
What
he
did
in
indignation
?
Conteining
,
-
1
His
martiall
march
through
the
Land
.
-
2
His
conquest
of
it
,
1
His
March
.
Thou
didst
march
through
the
land
in
indignation
;
which
tea●heth
us
;
That
in
all
wars
God
is
Lord
of
Hosts
,
Doct.
and
generall
of
all
the
Armies
teat
fight
in
his
quarrel
.
This
was
assured
to
Joshua
by
a
Vision
,
for
It
came
to
passe
when
Joshua
was
by
Jericho
,
Josh.
5.13
.
that
he
lifted
up
his
eyes
and
looked
,
and
behold
there
stood
a
man
over
against
him
,
with
his
sword
drawn
in
his
hand
,
and
Joshua
went
unto
him
,
and
said
unto
him
,
art
thou
for
user
for
our
adversaries
?
And
he
said
nay
:
but
as
a
Captaine
of
the
hoast
of
the
Lord
am
I
now
come
,
and
Joshua
fell
on
his
face
to
the
earth
and
did
worship
.
This
must
be
God
that
appeared
to
him
by
this
Angel
:
and
it
is
the
same
Angel
which
God
before
promised
.
Behold
,
I
send
an
Angell
before
thee
to
keep
thee
in
the
way
,
and
to
bring
thee
into
the
place
which
I
have
prepared
.
Beware
of
him
,
and
obey
his
voice
,
and
provoke
him
not
;
Ex
●2
.
22
for
he
will
not
pardon
your
transgressions
:
for
my
name
is
in
him
.
This
Angel
must
needs
be
the
same
,
who
is
after
called
the
Messiah
,
or
anointed
in
the
next
verse
,
and
both
the
power
that
was
given
him
of
God
to
protect
,
and
to
pardon
,
and
the
charge
that
was
given
to
the
people
not
to
offend
him
,
and
the
worship
which
Joshua
did
give
him
,
and
the
name
which
God
said
was
in
him
,
prove
him
to
be
Jesus
Christ
.
All
serves
to
prove
that
God
was
the
leader
of
these
wars
,
as
here
is
said
.
Thou
didst
march
through
the
Land
.
And
God
doth
take
it
upon
himself
.
I
the
Lord
do
all
these
things
.
Esa.
45.7
.
The
reason
is
,
because
war
is
one
of
the
rods
of
God
,
wherewith
he
doth
scourge
the
sinnes
of
men
.
For
thus
,
saith
the
Lord
God
.
How
much
more
when
I
send
my
four
great
judgments
upon
Jerusalem
:
the
first
of
them
is
the
sword
.
Ezek.
14.21
.
Who
can
manage
the
judgments
of
God
but
himself
,
and
therefore
when
wicked
persons
are
imployed
by
him
to
punish
sinners
by
the
sword
,
he
confesseth
,
the
service
done
to
him
as
in
the
case
of
Nebuchadnezzar
,
King
of
Babel
against
Tyrus
.
I
have
given
him
the
Land
of
Egypt
,
Ezech.
29.
V●rse
2●
.
for
the
labour
wherewith
he
served
against
Tyrus
:
because
they
wrought
for
me
,
saith
the
Lord
.
God
ordereth
all
wars
,
for
wars
,
as
I
have
said
,
is
one
of
Gods
own
rods
,
and
none
can
manage
them
without
him
,
so
all
wars
,
as
they
are
from
him
,
are
just
wars
.
But
they
may
be
unjust
in
respect
of
them
that
commence
and
prosecute
them
.
The
point
then
here
taught
is
,
that
in
all
wars
which
are
just
in
respect
of
God
who
smiteth
them
,
God
is
the
leader
,
and
the
protector
of
his
armies
,
who
giveth
them
both
strength
to
fight
and
victory
in
battail
.
These
were
Gods
wars
by
which
Israel
was
setled
in
the
land
of
Canaan
,
and
they
were
the
wars
of
God
,
by
which
Israel
was
led
away
captive
into
Babel
.
you
heard
God
himself
say
so
.
Hab.
1.6
.
For
,
lo
,
I
raise
up
the
Chaldaeans
,
that
bitter
and
hasty
nation
,
which
shall
march
through
the
breadth
of
the
land
,
to
possess
the
dwelling
places
that
are
not
theirs
.
God
was
he
that
marched
through
the
land
then
in
indignation
.
This
teacheth
us
wheresoever
we
see
the
sword
of
God
abroad
in
the
world
to
smite
,
Vse
.
to
confesse
it
to
be
Gods
soare
judgment
,
without
whom
no
man
could
draw
a
sword
,
or
lift
up
his
arme
in
the
world
,
God
brought
in
his
Israel
by
the
sword
,
and
by
the
sword
he
carrieth
them
out
of
Canaan
,
note
.
the
hand
of
the
Lord
is
in
both
.
Therefore
,
whatsoever
preparations
of
war
,
Gods
servants
do
make
to
hold
or
to
recover
their
own
right
,
to
relieve
the
distresses
of
others
,
or
to
suppresse
the
injuries
of
oppressours
,
they
must
commit
their
cause
to
the
Lord
,
and
seek
their
strength
from
him
,
and
depend
on
him
for
their
successe
.
But
as
God
is
the
author
and
manager
of
all
wars
,
so
is
he
the
speciall
protectonr
of
those
that
he
hath
separated
from
the
world
to
be
his
Church
and
peculiar
people
,
as
in
the
story
of
Israels
passage
you
have
heard
.
In
this
war
,
God
did
march
before
his
Israel
against
the
inhabitants
of
Canaan
,
and
cast
the
fear
of
them
upon
them
all
.
This
is
a
great
advantage
in
all
wars
,
to
have
God
on
their
sides
,
for
as
David
saith
,
If
the
Lord
had
not
been
on
our
side
,
when
men
rose
up
against
us
,
they
had
swallowed
us
up
,
&c.
Then
is
God
a
speciall
protectour
,
when
he
directeth
his
war
to
the
good
of
them
whom
he
protecteth
,
and
marcheth
in
fury
against
their
enemies
.
And
thus
it
was
with
Israel
when
they
took
possession
of
Canaan
,
as
you
have
heard
.
For
they
gate
not
the
Land
in
possession
,
by
their
own
arm
,
neither
did
their
own
arm
save
them
,
Psal.
44.
but
thy
right
hand
and
thine
arme
,
&c.
The
distressed
have
a
speciall
warrant
to
call
upon
God
,
and
it
was
the
voice
of
the
Church
,
when
the
Arke
removed
to
say
,
Exurgat
Deus
dissipentur
inimici
ejus
:
let
God
arise
,
and
let
his
enemies
be
scattered
.
God
is
mercifull
to
our
land
,
and
Church
,
that
we
yet
live
in
peace
,
it
is
full
of
comfort
,
when
God
marcheth
before
his
Church
in
their
wars
,
but
it
is
much
more
happinesse
when
he
biddeth
us
go
to
our
chambers
,
and
shut
the
door
after
us
,
and
tarry
a
while
till
the
storm
of
troubles
over-blow
.
But
then
it
is
most
joyous
,
hen
he
giveth
peace
within
our
walls
,
and
plenty
within
our
palaces
.
Thus
have
we
lived
hitherto
by
the
favour
of
the
God
of
peace
,
and
it
shal
do
well
that
we
do
lay
this
example
to
heart
:
For
the
same
God
that
marched
before
Israel
to
plant
them
in
,
doth
now
march
before
the
Chald●ans
to
cast
them
out
,
he
that
fought
for
them
to
give
them
their
land
,
now
fighteth
against
them
to
carry
them
captives
out
of
the
Land
.
It
is
the
indig●ation
of
God
that
maketh
this
change
,
and
it
is
their
sin
that
thus
provoketh
him
.
Yet
they
look
back
in
their
captivity
and
comfort
themselves
with
the
remembrance
of
Gods
former
protection
.
Sin
hath
made
this
change
:
are
we
more
in
the
favour
of
God
then
Israel
was
,
or
have
we
sinned
lesse
then
they
did
,
that
their
evils
should
not
come
on
us
.
Surely
the
sins
of
our
land
,
are
both
many
and
hainous
,
the
double
edge
of
the
word
which
is
drawn
and
used
against
them
,
doth
not
draw
bloud
.
Nullus
sequitur
de
vulnere
sanguis
.
The
course
that
is
taken
for
reformation
is
preposterous
,
for
men
look
without
themselves
,
and
complaine
of
the
faults
of
others
,
and
would
faine
amend
their
brethren
,
but
the
right
way
is
:
Let
every
one
strive
and
labou●
to
amend
one
.
And
all
that
say
,
Let
not
this
evill
come
upon
us
;
not
the
sword
,
not
the
pestilence
,
not
famine
:
let
them
be
tender
that
no
evill
come
out
of
them
,
for
our
sins
are
they
which
part
God
and
us
,
which
maketh
him
that
set
us
up
,
cast
us
down
.
2
His
conquest
.
This
is
exprest
in
divers
phrases
,
to
declare
it
fierce
and
violent
.
-
1
Thou
didst
thresh
the
heathen
in
anger
.
-
2
Thou
woundest
the
head
out
of
the
house
of
the
wicked
.
-
3
Discovering
the
foundation
to
the
neck
.
All
look
one
way
to
describe
God
in
his
indignation
,
how
he
layes
about
him
,
and
they
teach
us
,
that
It
is
a
fearfull
thing
to
fall
into
the
hands
of
the
living
God
,
for
he
is
known
by
executing
judgement
,
and
the
heathen
are
punished
in
his
sight
.
True
,
that
he
is
patient
,
and
long-suffering
,
even
toward
the
heathen
that
know
not
God
;
long
did
the
cursed
seed
of
Cham
possest
the
land
of
Canaan
,
and
God
deferred
their
punishment
to
the
fourth
generation
,
himself
giveth
the
reason
of
it
.
For
the
iniquity
of
the
Amorites
is
not
yet
full
.
There
be
six
signs
of
ensuing
judgment
,
G●
15.16
.
and
where
they
are
found
,
what
remaineth
but
a
fearfull
expectation
of
the
fierce
wrath
of
God
?
1
The
qualitie
of
the
sins
committed
,
if
they
be
of
those
crying
sinnes
which
do
immediately
impeach
the
glorious
Majesty
of
God
:
such
as
are
superstition
and
Idolatry
,
which
do
give
the
glory
of
God
to
creatures
;
Blasphemy
,
breach
of
Gods
Sabbath
.
Or
such
as
violate
humane
society
,
sins
against
nature
,
as
in
the
Sodomites
,
sins
of
bloud
,
as
in
the
old
world
,
sins
of
oppression
,
bribery
,
extortion
,
corruption
of
justice
and
such
like
.
These
things
do
put
Almighty
God
so
to
it
,
that
he
saith
,
How
shal
I
pardon
thee
for
these
things
?
Shall
I
not
visit
for
these
things
saith
the
Lord
,
Jer.
5.7
.
Ver.
9.
shall
not
my
soul
be
avenged
on
such
a
Nation
as
this
?
The
fields
look
yellow
,
as
Christ
saith
,
for
the
harvest
,
and
call
for
the
sickle
of
Gods
vengeance
to
cut
them
down
.
2
The
spreading
and
extent
of
sins
,
when
it
hath
corrupted
the
most
,
as
in
the
old
world
,
God
said
to
Noah
,
Thee
onely
have
I
found
righteous
before
me
in
this
age
.
And
in
Sodome
not
ten
righteous
to
be
found
,
and
in
Jerusalem
God
said
,
Run
too
and
fro
through
the
streets
of
Jerusalem
,
and
see
now
and
know
,
and
seek
in
the
broad
places
thereof
,
if
ye
can
find
a
man
,
if
there
be
any
that
executeth
judgement
,
that
seeketh
truth
,
and
I
will
pardon
it
.
The
Prophet
did
go
the
circuit
.
He
searched
amongst
mean
men
,
and
he
found
them
foolish
and
ignorant
:
he
gate
him
amongst
the
great
ones
,
and
he
found
them
such
as
had
broken
the
yoak
.
When
sin
once
covereth
the
face
of
the
earth
,
and
is
grown
like
a
generall
pestilence
infecting
the
greatest
part
,
Moses
,
Job
,
Samuel
and
Daniel
may
pray
and
have
no
audience
.
3
The
impudencie
and
boldnesse
of
sin
when
men
are
not
ashamed
of
their
evils
that
they
commit
to
cover
and
conceal
them
to
do
them
in
the
dark
,
but
brave
the
Sun
with
them
:
as
Absolon
defiled
the
Concubines
of
David
in
the
sight
of
the
Sun
,
and
before
all
Israel
.
It
is
Gods
complaint
of
his
people
.
The
shew
of
of
their
countenance
doth
witnesse
against
them
,
Jer.
3
9.
and
they
declare
their
sin
as
Sodome
,
and
they
hide
it
not
.
And
again
,
Were
they
ashamed
when
they
had
committed
abomination
;
nay
,
Jer.
6.15
.
they
were
not
at
all
ashamed
,
neither
could
they
blush
.
Thou
hast
an
Harlots
forehead
,
thou
refusest
to
be
ashamed
.
4
Ostentation
of
sin
,
●er.
3.3
.
when
men
do
make
their
boast
thereof
.
Why
boastest
thou
thy self
in
mischief
?
Upon
which
words
,
Saint
Augustine
saith
,
Gloria
malignitatis
,
gloria
est
malorum
.
He
saith
,
it
is
a
foolish
boast
to
glory
in
evill
:
for
evill
is
easily
done
.
He
gives
many
instances
,
the
care
of
preparing
the
seed
,
and
of
the
ground
the
sowing
,
the
weeding
,
the
attending
,
how
many
hands
it
asketh
,
and
Absolon
can
set
it
all
on
fire
in
a
moment
.
So
Samsons
Foxes
did
the
fields
of
the
Philistines
.
The
Wiseman
setteth
it
down
as
a
fault
;
Most
men
will
proclaim
every
man
his
own
goodnesse
;
Prov.
20.6
.
how
much
more
to
boast
of
evil
.
As
wantons
boast
how
many
they
have
defiled
,
and
drunkards
how
many
they
have
out-drunk
.
5
Making
a
mock
at
sin
:
so
the
Wiseman
saith
,
there
be
that
tosse
fire-brands
,
and
say
,
Am
not
I
in
sport
?
All
our
sins
are
fire-brands
,
we
need
no
other
rods
to
scourge
us
here
,
no
other
fewell
to
enfire
us
hereafter
,
then
our
owne
sins
:
this
is
,
Hilaris
insania
,
to
make
our selves
merry
with
these
,
and
to
set
in
the
chair
of
the
scornfull
.
6
Incorrigibility
,
when
the
gratious
warnings
of
God
do
not
lead
them
to
repentance
:
when
the
angry
threatnings
of
God
do
not
draw
bloud
of
them
,
when
the
rods
of
Gods
favourable
chastisement
doe
not
smart
upon
them
.
O
Lord
,
saith
Jeremy
,
Jer.
5.3
.
Thou
hast
stricken
them
,
but
they
have
not
grieved
.
Correction
had
wont
to
be
the
way
to
reclaime
sinners
,
but
when
iniquity
is
come
to
the
full
ripeness
,
God
may
lay
on
while
he
will
,
they
that
have
not
known
the
way
of
peace
will
harden
their
hearts
,
as
Pharaoh
did
,
and
correction
will
but
make
them
curse
,
and
blaspheme
God
to
his
face
.
This
was
the
full
iniquity
of
these
nations
,
whom
God
threshed
and
wounded
,
and
digged
up
,
and
cast
out
,
that
he
might
plant
his
Israel
therein
.
And
it
teacheth
us
to
be
wise
to
salvation
,
Vse
.
as
the
Apostle
saith
;
Thou
man
of
God
fly
these
things
.
And
let
me
say
to
you
,
as
Lot
to
the
Sodomites
,
I
pray
you
,
my
,
brethren
,
do
not
so
wickedly
.
Take
heed
of
Idols
,
Babes
,
keep
your selves
from
Idols
.
Idolatry
hath
growen
bolder
of
later
then
heretofore
,
the
Factors
of
Rome
are
busie
amongst
us
,
trading
for
proselites
but
God
stirreth
up
the
spirits
of
his
religious
servants
to
solicite
the
cause
of
Religion
,
and
the
worthies
of
our
land
stand
up
with
zealous
fervency
of
spirit
for
the
truth
of
God
.
This
is
the
light
of
Israel
,
so
long
as
we
keepe
the
fire
of
God
burning
upon
our
Altars
,
we
shall
have
hope
that
God
is
with
us
,
and
that
he
will
give
us
his
blessing
of
peace
.
Let
us
break
off
our
sins
by
repentance
,
that
we
may
turn
away
the
indignation
of
God
from
us
,
let
not
sin
reign
in
our
mortall
bodies
,
that
we
should
obey
it
in
the
lusts
thereof
.
Let
us
take
heed
that
we
give
not
way
to
sin
,
either
in
our selves
,
or
in
others
,
left
it
over-grow
us
,
but
let
us
examin
our
own
hearts
in
our
chambers
,
and
turn
to
the
Lord
.
And
if
a
brother
by
occasion
fall
into
sin
,
let
them
that
are
spirituall
,
restore
him
with
the
spirit
of
meeknesse
.
Let
shame
cover
our
faces
for
the
evils
that
we
have
done
,
it
is
no
shame
to
be
ashamed
of
our
evils
,
as
there
is
a
godly
sorrow
,
so
there
is
a
godly
shame
,
let
us
say
with
Job
;
I
covered
not
my
transgression
with
Adam
,
by
hiding
my
iniquity
in
my
bosome
.
Let
it
grieve
us
that
wee
have
sinned
,
and
let
us
not
boast
thereof
,
but
say
with
Job
,
Peccavi
,
quid
faciam
tibi
:
with
Saul
,
I
have
sinned
and
done
foolishly
.
Let
the
remembrance
of
our
sin
smite
our
hearts
,
as
Davids
heart
smote
him
,
when
he
had
numbred
the
people
,
and
let
us
do
no
more
so
.
Let
the
judgments
of
God
make
us
afraid
.
Let
the
corrections
of
God
humble
us
,
and
cast
us
at
the
feet
of
God
,
that
he
may
shew
us
mercy
,
and
with
Paul
,
let
us
pray
three
times
,
that
the
Angel
of
Satan
may
be
taken
from
us
.
Then
shall
we
neither
feel
the
flail
of
God
threshing
us
,
nor
the
sword
of
God
wounding
us
,
nor
the
spade
of
God
diging
up
,
but
we
shall
rejoyce
every
man
,
under
his
own
Vine
,
and
under
his
own
Fig-tree
.
2
What
he
did
in
favour
to
his
own
.
Thou
wentest
forth
for
the
salvation
of
thy
people
,
even
for
salvation
with
thine
annointed
.
David
saith
,
Truly
God
is
good
to
Israel
.
The
everlasting
comfort
of
the
Church
hath
been
planted
and
grounded
in
the
favour
of
God
by
the
mediation
of
Jesus
Christ
his
anointed
.
For
although
Christ
were
not
so
manifest
to
his
Church
before
,
and
in
the
time
of
the
law
,
as
he
hath
been
in
the
time
of
the
Gospel
,
yet
he
hath
been
always
the
hope
of
all
the
ends
of
the
world
.
The
reason
is
,
Reason
.
because
Christ
is
not
onely
a
Mediatour
of
intercession
to
pray
for
us
,
and
a
Mediatour
of
satisfaction
to
die
for
us
,
and
a
Mediatour
of
salvation
to
prepare
eternall
mansions
for
us
:
but
he
is
and
ever
was
,
and
will
be
a
Mediatour
also
of
temporall
protection
all
to
keep
and
defend
us
from
all
evils
.
So
that
the
Sun
shal
not
smite
us
by
day
,
nor
the
Moon
by
night
.
For
as
God
created
us
to
his
own
image
,
so
he
fitted
to
his
only
begotten
Son
a
body
in
our
image
,
he
was
made
of
a
woman
,
and
so
soon
as
his
word
had
made
him
the
promised
seed
,
so
soon
was
he
crucified
for
us
,
and
was
the
Lamb
slain
from
the
beginning
of
the
World
.
Then
did
he
take
his
Church
into
his
bosome
,
and
married
her
to
himself
,
and
they
became
one
body
,
and
ever
since
his
Angels
have
charge
over
her
to
keep
her
in
all
her
ways
,
and
this
must
comfort
Israel
in
Babylon
,
that
God
went
before
them
with
his
anointed
,
to
setle
them
in
the
promised
Land
.
There
be
no
other
mercies
that
will
tarry
by
us
,
but
those
which
God
doth
vouchsafe
us
by
the
means
of
this
Mediator
.
He
importeth
many
outward
blessings
,
even
to
the
wicked
,
by
the
means
of
his
holy
ghost
.
For
all
the
knowledg
that
they
have
,
all
the
wisedome
in
arts
and
sciences
be
the
gifts
of
the
holy
ghost
,
but
they
have
no
portion
at
all
in
the
office
of
Christ
,
he
was
not
anointed
for
them
.
From
hence
the
Apostle
doth
conclude
,
that
God
hath
not
forsaken
the
Jews
,
but
that
they
shall
be
called
again
,
for
he
saith
.
Hath
God
cast
away
his
people
?
he
answereth
:
God
hath
not
cast
away
his
people
whom
he
foreknew
.
Ro.
11
,
1
,
2.
The
election
of
grace
which
made
them
his
,
doth
confirm
them
to
him
forever
,
and
therefore
they
mention
his
going
before
them
with
his
anointed
to
assure
them
,
that
though
they
go
into
captivity
and
abide
a
long
time
there
,
yet
they
shall
not
be
left
in
bonds
for
ever
.
For
the
spirit
of
the
Lord
is
upon
this
anointed
,
to
preach
liberty
to
Captives
,
Isal.
61.1
.
and
the
opening
the
prison
to
them
that
are
bound
.
This
is
now
the
true
comfort
of
the
distressed
parts
of
the
Church
,
which
groan
under
the
burthen
of
oppression
,
and
bloudy
persecution
.
They
cry
for
the
help
from
men
,
and
no
Nation
doth
succour
them
,
they
weep
and
pray
to
God
and
to
his
annointed
,
and
,
no
doubt
,
but
in
good
time
,
he
wil
come
down
to
them
to
visit
them
in
his
mercy
,
they
are
Christians
,
and
they
carry
the
name
of
Gods
anointed
,
his
name
is
in
them
,
and
his
righteousnesse
and
truth
are
their
hope
and
strength
.
It
is
time
for
thee
,
Lord
,
to
put
to
thy
hand
,
for
the
wicked
sons
of
Belial
,
the
children
of
Edom
cry
out
against
thy
Church
,
down
with
it
,
down
with
it
,
even
to
the
ground
.
The
Bishop
of
Rome
,
abetteth
the
unchristian
shedding
of
Christian
bloud
,
by
his
letters
,
and
disperseth
his
whetstones
to
sharpen
the
sword
of
Gods
enemies
against
Gods
Church
.
Let
us
say
with
old
Jacob
;
O
Lord
,
I
have
waited
for
thy
salvation
,
for
thy
Jesus
.
2
This
repetition
of
salvation
.
Doct.
2
Thou
wentest
forth
for
the
salvation
of
thy
people
,
even
for
salvation
,
teacheth
us
.
That
God
hath
taken
upon
himself
the
care
of
the
preservation
of
his
Church
.
Therefore
he
goeth
before
them
for
salvation
,
and
he
doth
never
leave
them
nor
forsake
them
.
1
God
hath
many
gratious
titles
,
Reas.
1
which
do
assure
his
love
and
favour
to
us
.
He
is
cal'd
Jehovah
:
so
we
live
,
move
,
&
have
our
being
in
him
.
He
is
callrd
by
Job
,
The
preserver
of
men
,
Saint
Paul
addeth
especially
of
the
elect
,
for
their
salvation
is
a
peculiar
grace
,
no
common
favour
.
And
so
his
right
hand
both
supporteth
and
guideth
us
,
that
we
neither
stray
out
of
the
way
:
nor
fall
in
the
way
.
He
is
called
our
Shepherd
,
and
so
we
come
to
want
nothing
,
for
he
leadeth
us
both
to
the
green
pastures
,
and
to
the
waters
of
comfort
.
He
is
called
the
husband
of
the
Church
,
and
Christ
preserveth
her
to
him
,
sine
macula
&
ruga
,
without
spot
or
wrinckle
,
and
Christ
teacheth
us
to
call
him
our
father
,
so
as
a
father
hath
compassion
,
&c.
The
Lord
is
our
King
of
old
,
he
maketh
salvation
in
the
middest
of
the
earth
.
All
these
titles
declare
him
no
Non-residont
from
his
charge
,
he
is
always
Incumbent
.
For
ipse
est
qui
dat
salutem
.
2
Because
the
Church
committeth
it self
to
him
,
Reas.
2
and
casteth
her
care
upon
him
,
and
he
never
failed
them
that
trust
in
him
.
Saint
Paul
,
I
know
whom
I
have
trusted
,
Commit
thy
ways
to
the
Lord
,
and
trust
in
him
,
and
hee
shall
bring
it
to
pass
.
3
The
Church
of
God
giveth
him
no
rest
,
Reas.
3
but
by
continual
supplications
,
importuneth
his
saving
protection
,
saying
;
O
Lord
,
I
pray
thee
save
now
:
O
Lord
,
I
pray
thee
now
give
prosperity
,
he
hath
commanded
her
so
to
do
.
To
seek
,
to
aske
,
to
knock
,
and
invocation
is
one
of
the
marks
of
Gods
children
.
He
that
calleth
on
the
name
of
the
Lord
shall
be
saved
.
They
are
called
the
assembly
of
Gods
armies
,
and
their
prayers
be
their
weapons
,
Heaven
is
their
abiding
City
which
they
besiege
,
and
Christ
saith
,
the
violent
take
it
by
force
.
For
,
multorum
preces
impossibile
est
contemni
.
4
Christ
himself
always
prayeth
the
Father
for
his
Church
,
Reas.
4
that
God
would
keep
it
,
and
he
saith
,
to
his
Father
,
I
know
that
thou
hearest
me
always
.
This
comfortable
Doctrine
serveth
to
refresh
the
grieved
soul
in
time
of
affliction
,
Vse
the
smart
of
Gods
rod
doth
many
times
puts
us
into
fits
of
impatience
,
and
murmuring
,
and
the
delay
of
Gods
saving
help
,
doth
often
stagger
our
weak
faith
:
that
the
man
after
Gods
one
heart
,
doth
sometimes
feare
that
God
hath
given
him
over
.
In
great
losses
as
of
our
honours
,
and
preferments
of
our
libertie
,
of
our
wealth
,
of
our
dear
friends
:
it
is
some
time
before
wee
can
recover
from
this
shaking
fit
of
feare
,
that
God
hath
forsaken
us
,
and
we
say
:
Why
standest
thou
so
far
off
,
O
Lord
,
and
hidest
thee
in
due
time
,
Psal.
1●
.
1
.
in
time
of
affliction
?
But
when
we
remember
,
thou
art
with
me
,
it
establisheth
our
footsteps
,
it
strengtheneth
our
weak
knees
,
and
comforteth
our
sorrowfull
hearts
,
and
biddeth
us
,
Rejoyce
in
the
Lord
,
again
,
it
saith
,
Rejoyce
:
so
David
,
I
waited
patiently
for
God
:
and
so
he
comforteth
his
soul
.
Psal.
43.5
.
Wait
on
God
,
for
I
will
yet
give
him
thanks
,
for
the
help
of
his
presence
,
he
is
my
present
help
,
and
my
God
.
So
then
,
if
present
issue
appear
not
out
of
affliction
,
let
us
not
faint
in
our
troubles
:
but
perswade
us
that
God
is
with
us
,
and
the
rock
of
our
salvation
will
not
fail
us
.
2
This
sheweth
that
we
need
not
seek
further
for
salvation
,
Vse
2
then
to
God
himself
,
and
his
anointed
,
seeing
they
are
always
with
us
.
It
is
a
foolish
and
idle
superstition
and
idolatry
to
seek
our
salvation
,
from
or
by
the
means
of
Angels
or
Saints
,
or
the
mother
of
our
Lord
,
when
we
have
both
him
and
his
anointed
Messiah
,
that
is
,
both
the
giver
and
the
mediatour
of
salvation
with
us
.
This
foolish
devotion
of
the
Roman
Church
,
of
making
way
by
Angels
and
Saints
,
hath
three
great
defects
,
which
all
the
wit
of
Rome
and
hell
,
could
never
cover
or
conceal
.
-
1
It
hath
no
Commandement
to
require
it
.
-
2
It
hath
no
example
to
lead
us
to
it
.
-
3
It
hath
no
promise
in
Scripture
to
reward
it
.
Whom
have
I
in
heaven
but
thee
,
and
I
have
none
upon
earth
,
Psal.
73.25
that
I
desire
besides
thee
?
They
be
our
glorious
fellow
creatures
,
we
honour
God
for
the
good
that
they
have
done
in
his
Church
.
We
believe
that
they
pray
for
our
happy
deliverance
from
all
miseries
of
life
,
and
the
society
of
their
lives
.
We
imitate
their
holy
examples
and
do
strive
to
follow
them
in
their
vertues
,
and
pray
for
the
graces
of
God
that
sanctified
them
on
earth
.
But
for
our
salvation
,
we
know
that
he
is
always
with
us
,
that
saveth
us
,
and
his
anointed
doth
never
forsake
us
,
that
keepeth
us
from
evill
.
We
hear
him
saying
,
Come
unto
me
,
and
he
calleth
us
not
to
heaven
to
him
,
but
,
Lo
,
I
am
with
you
to
the
end
of
the
World
:
he
is
neer
unto
all
that
call
upon
him
,
and
he
is
easily
found
of
them
that
seek
him
.
3
This
doth
give
us
fair
warning
to
take
heed
that
we
do
not
leave
our
God
and
live
in
sin
,
Vse
3
for
he
is
not
so
neer
us
,
but
that
our selves
may
separate
between
him
and
us
,
for
it
is
also
true
,
that
God
putteth
a
great
deal
of
difference
between
an
ungodly
and
godly
man
,
as
Solomon
saith
;
The
Lord
is
far
from
the
wicked
,
Pro.
15.29
.
but
he
heareth
the
prayer
of
the
righteous
.
And
as
God
is
far
from
them
,
so
is
salvation
,
as
David
saith
.
Psal.
119.
Salvation
is
far
from
the
wicked
.
Verse
.
155.
As
we
tender
the
favourable
protection
and
love
of
God
,
let
us
take
heed
of
sin
.
Behold
,
Isay
59.1
.
the
Lords
hand
is
not
shortned
,
that
it
cannot
save
,
nor
his
ear
heavy
,
that
it
cannot
hear
.
But
your
iniquities
have
separated
between
you
and
your
God
,
Verse
2.
and
your
sins
have
hid
his
face
from
you
,
that
he
will
not
hear
.
4
Seeing
our
salvation
is
of
him
,
Vse
4
onely
by
his
anointed
,
let
us
remember
that
we
are
called
Christians
after
his
name
,
not
onely
Christum
:
Lo
,
I
am
with
you
,
and
Spiritum
Christi
,
whom
I
will
send
you
from
the
father
,
but
we
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
very
anointing
it self
,
left
and
deposited
in
the
Church
,
as
S.
John
saith
.
But
ye
have
an
Vnction
from
the
holy
one
.
1
Joh.
2.2
.
If
we
keep
this
Unction
,
we
are
sure
of
this
salvation
,
therefore
grieve
not
the
spirit
of
God
,
resist
not
the
holy
ghost
,
receive
not
the
grace
of
God
in
vain
.
And
so
let
the
enemy
of
mankind
,
and
his
agents
do
their
worst
to
annoy
us
,
our
salvation
is
bound
up
in
the
bundle
of
life
with
our
God
for
ever
,
we
may
go
forth
boldly
in
the
strength
of
the
Lord
,
both
against
the
enemies
of
our
temporall
estate
,
and
the
spirituall
adversaries
of
our
souls
,
for
who
can
wrong
us
,
if
we
follow
the
thing
that
is
good
?
God
who
maketh
in
us
both
velle
&
facere
,
to
wil
and
to
do
,
and
make
us
able
for
this
work
of
our
salvation
.
Verse
14.
Thou
didst
strike
through
with
his
staves
the
head
of
his
villages
:
they
came
out
as
a
whirlwind
to
scatter
me
:
Hab.
3.14
.
there
rejoycing
was
to
devour
the
poor
secretly
.
THis
,
as
you
have
heard
,
before
in
the
exposition
of
the
words
,
hath
reference
to
that
victory
,
which
God
gave
against
the
Midianites
,
to
his
Israel
.
Judg.
7.22
.
wherein
the
Lord
set
every
mans
sword
against
his
fellow
throughout
all
the
hoast
,
for
there
he
strook
them
with
their
own
staves
,
and
armed
them
against
themselves
to
their
own
ruine
.
Wherein
consider
with
me
two
things
;
-
1
Their
punishment
.
-
2
Their
sin
.
In
the
punishment
we
are
taught
.
That
God
in
his
just
judgment
maketh
the
ungodly
rods
to
punish
one
another
of
them
:
Doct.
if
they
have
no
other
enemies
but
themselves
,
they
shall
go
together
by
the
ears
amongst
themselves
,
and
smite
one
another
.
This
is
that
which
God
threatned
against
the
sinnes
in
Israel
:
no
man
shall
spare
his
brother
.
Isai.
19.19
.
He
shall
snatch
on
the
right
hand
,
and
be
hungry
,
and
he
shall
eat
on
the
left
hand
,
and
shall
not
be
satisfied
,
they
shall
eat
every
man
the
flesh
of
his
own
arm
.
Manasseh
,
Ephraim
,
and
Ephraim
,
Manasseh
,
and
they
together
shall
be
against
Judah
.
This
was
the
burthen
of
Egypt
.
And
I
will
set
the
Aegyptians
against
the
Aegyptians
,
Isai.
19.2
.
and
they
shall
fight
every
one
against
his
brother
,
and
every
one
against
his
neighbour
,
City
against
City
,
and
Kingdome
against
Kingdome
.
In
the
first
of
these
two
places
,
the
Prophet
doth
foretell
how
the
Tribes
shall
fall
out
among
themselves
,
and
how
their
greedinesse
of
wealth
and
honour
shall
make
them
devour
one
another
.
For
the
Apostle
giveth
warning
that
we
be
tender
,
how
we
bite
one
another
,
Lest
we
be
devoured
one
of
another
.
This
is
sin
and
punishment
both
,
wherein
they
offend
,
therein
they
are
punished
.
In
the
second
example
of
the
Egyptians
destroying
one
another
,
we
behold
the
uncertain
state
of
ungodly
nations
,
and
people
,
they
can
have
no
constant
peace
.
1
Because
they
know
not
,
Reas.
1
they
serve
not
the
God
of
peace
,
and
where
true
Religion
doth
not
unite
hearts
,
they
may
cry
a
confederacie
,
which
may
hold
so
long
,
as
it
may
some
private
turns
,
but
the
next
great
provocation
turns
all
into
fury
and
combustion
,
for
there
wants
the
foundation
of
peace
within
them
.
2
Because
he
would
thereby
maintain
the
equity
of
that
naturall
law
written
in
every
mans
heart
by
the
finger
of
God
,
Reas.
2
Do
as
thou
wouldest
be
done
to
.
Wouldest
thou
bee
content
to
be
beaten
with
those
staves
,
that
thou
hast
made
to
beat
others
,
to
be
hewed
and
mangled
with
those
weapons
of
violence
?
therefore
,
God
in
his
justice
employeth
this
preparation
against
themselves
,
and
scourgeth
them
with
their
own
rods
.
3
That
we
may
know
that
all
things
in
the
administration
of
the
world
are
directed
by
the
wisedome
and
providence
of
God
,
Reas.
3
who
though
he
be
a
God
of
peace
,
yet
he
also
causeth
divisions
and
contentions
amongst
men
,
and
punisheth
transgressours
therewith
.
The
ten
Kings
in
the
Revelation
,
which
are
the
10
horns
of
of
the
beast
,
that
is
of
Rome
.
These
at
first
joyn
their
forces
against
the
Lambe
,
and
set
up
the
beast
.
Revel.
17.13
.
These
have
one
mind
,
and
shall
give
their
strength
unto
the
beast
.
But
in
the
end
.
And
these
10
horns
which
thou
sawest
upon
the
beast
,
Verse
16.
these
shal
hate
the
whore
and
shall
make
her
desolate
,
and
naked
,
and
shall
eat
her
flesh
,
and
shall
burn
her
with
fire
.
For
God
hath
put
in
their
hearts
to
fulfill
his
will
,
and
to
agree
,
and
to
give
their
Kingdom
to
the
beast
,
untill
the
words
of
God
shall
be
fulfi●●●d
.
From
whence
we
gather
,
that
that
agreement
which
is
amongst
wicked
men
,
against
Christ
,
and
against
his
Church
,
is
strengthened
by
the
will
and
providence
of
God
for
a
time
,
till
that
time
,
the
confederacies
of
the
ungodly
do
hold
,
but
when
he
pleaseth
to
dissolve
them
,
they
end
in
self-woundings
and
intestine
combustions
.
This
serveth
to
settle
our
judgments
,
Vse
1
concerning
the
combinations
of
the
wicked
against
the
Church
,
they
are
of
God
,
and
he
hath
his
secret
and
just
ends
therein
,
either
to
chasten
the
errours
and
transgressions
of
his
people
,
or
to
bring
their
patience
and
piety
to
the
test
,
to
try
whether
any
thing
will
make
them
forsake
their
hold
,
and
relinquish
their
trust
in
him
.
Or
to
bring
the
greater
condemnation
upon
those
,
whom
he
useth
as
instruments
in
this
tryall
of
his
chosen
servants
.
Therefore
,
now
,
that
we
both
hear
the
news
,
and
see
the
effects
of
this
new
bloudy
league
to
destroy
the
Church
,
and
to
root
out
the
Protestant
Religion
,
whereby
much
Christian
bloud
of
Innocents
is
already
shed
,
more
is
feared
:
let
it
establish
our
hearts
,
and
settle
our
judgments
upon
this
rest
.
The
Lord
will
have
it
.
A
Domino
factum
est
hoc
.
Tu
Domine
fecisti
:
thou
,
Lord
,
hast
done
it
.
Surely
,
there
is
much
drosse
in
our
gold
,
which
must
be
purged
,
we
have
not
spared
one
another
with
schismaticall
mouthes
and
pens
to
break
the
peace
of
the
Church
,
and
God
in
his
just
judgment
suffereth
the
wicked
to
prevail
against
us
.
This
comforteth
the
Church
against
these
tempests
of
fury
,
Vse
2
that
her
enemies
do
raise
against
her
.
For
though
they
weaken
us
thereby
,
and
exalt
their
own
horn
on
high
,
yet
when
the
waves
of
the
sea
do
rage
horribly
,
God
that
is
on
high
is
more
mighty
then
they
,
and
he
will
smite
them
with
their
own
staves
that
supported
them
,
and
wound
them
with
their
own
swords
,
that
defended
them
.
3
This
admonisheth
us
not
to
settle
any
confidence
or
trust
in
the
friendship
of
man
,
Vse
3
whose
breath
is
in
his
nostrils
,
for
wherein
is
he
to
be
trusted
?
The
Prophet
Micah
saith
;
The
good
man
is
perished
out
of
the
earth
,
Mical.
7.2
.
there
is
none
upright
among
men
,
they
all
lie
in
wait
for
bloud
:
they
hunt
every
man
his
brother
with
a
not
.
That
they
may
do
evill
with
both
hands
earnestly
.
The
Prince
asketh
,
Verse
.
3.
the
Judge
asketh
for
a
reward
,
and
the
great
man
uttereth
the
mischief
of
his
soul
,
so
they
wrap
it
up
The
best
of
them
is
a
bryar
,
Verse
4.
the
most
upright
of
them
is
sharper
then
a
thorn
hedge
.
And
from
this
consideration
of
the
generall
falshood
that
is
in
friendship
,
his
caution
is
;
Trust
ye
not
in
a
friend
,
Verse
5.
put
no
confidence
in
a
guide
:
keep
the
doors
of
thy
mouth
from
her
that
lieth
in
thy
bosome
.
For
the
Son
dishonoureth
the
Father
,
Verse
6.
the
Daughter
riseth
up
against
her
Mother
,
the
Daughter
in
law
against
her
Mother
in
law
,
and
a
mans
enemies
are
the
men
of
his
own
house
.
What
shall
we
do
then
?
Therefore
,
Verse
.
7.
I
will
look
upon
the
Lord
,
I
will
wait
for
the
God
of
my
salvation
:
my
God
will
hear
me
.
Christ
our
Saviour
doth
apply
this
text
to
his
own
comming
into
the
world
,
Mat
10.34
.
he
professeth
it
,
that
he
came
not
to
bring
peace
into
the
world
,
but
the
sword
.
In
which
words
hee
rather
expresseth
the
events
and
effects
,
then
the
intention
and
purpose
of
his
comming
:
for
where
the
light
of
the
gospel
doth
shine
,
Father
,
Mother
,
Brother
,
Sister
,
are
but
nuda
nomina
,
bare
names
,
where
Christian
Religion
is
not
,
for
the
true
Gospeller
will
fall
out
with
all
,
and
forsake
them
all
for
Jesus
Christ
.
The
rest
of
the
Church
is
God
in
Christ
,
let
us
seek
peace
with
men
,
if
it
be
possible
,
as
much
as
in
our
power
,
let
us
have
peace
with
all
men
,
but
let
us
trust
no
humane
or
temporall
supportation
.
Seeing
it
is
here
set
down
as
a
great
judgment
of
God
upon
Midian
,
Vse
4
that
they
were
beaten
with
their
own
staves
,
and
wounded
with
their
own
weapons
.
Let
us
take
notice
of
this
judgment
,
and
take
it
for
a
great
signe
of
Gods
indignation
against
us
,
when
we
break
the
bonds
of
peace
,
and
Christian
charity
,
byting
and
beating
one
another
,
libelling
,
and
defaming
,
woorrying
one
another
with
suits
of
molestation
,
schismatically
forsaking
the
fellowship
one
of
another
,
and
changing
publique
Congregations
into
private
Conventicles
,
and
forsaking
the
setled
Priesthood
of
the
Church
,
for
such
as
do
labour
most
to
break
the
peace
of
the
Church
,
for
what
is
this
but
the
angel
of
Satan
,
beating
of
us
with
our
own
staves
.
Doth
not
this
home-contention
in
our
Church
,
open
an
easie
way
to
the
enemie
of
both
to
enter
in
and
spoil
all
.
And
this
I
have
observed
,
that
two
sides
have
gained
by
our
Church
contentions
.
The
Anabaptists
have
recovered
some
from
us
,
who
standing
so
violently
against
Popery
,
have
questioned
all
that
they
received
.
The
Papists
have
recovered
many
,
who
have
gone
so
far
in
the
defence
of
the
mean
,
that
themselves
have
staggered
into
the
extream
.
God
be
mercifull
to
our
land
,
and
continue
the
peace
of
the
State
,
even
the
sweet
correspondence
of
our
Sovereign
and
his
subjects
,
and
we
shall
have
hope
,
that
our
arms
shall
be
strengthened
against
our
enemies
,
and
our
own
staves
shall
do
us
no
hurt
.
2
Their
sin
,
it
was
a
trespasse
against
the
Church
of
God
,
devouring
of
the
poor
:
and
that
by
open
violence
,
comming
like
a
whirlwind
in
sudden
fury
against
them
,
and
by
secret
practises
to
hurt
and
annoy
them
:
teaching
us
that
,
It
is
a
grievous
and
provoking
sin
,
Doct.
openly
or
secretly
to
distresse
the
poor
.
There
be
two
words
of
strong
signification
here
used
.
-
1
Scattering
,
which
signifieth
their
expulsion
out
of
their
places
,
where
they
dwelt
,
to
go
as
the
Levite
did
,
to
get
them
a
place
where
they
can
finde
one
,
which
suiteth
well
with
the
humour
of
the
covetous
rich
man
,
who
desires
to
dwell
alone
upon
the
earth
.
-
2
Devouring
,
which
signifieth
,
taking
away
from
them
all
that
they
have
,
to
put
it
to
their
own
heap
,
whereby
they
become
vassals
to
those
that
strip
them
.
This
is
a
grievous
sin
,
Reas.
1
and
well
deserves
the
punishment
above
mentioned
.
1
Because
God
hath
declared
himself
the
patron
and
protector
of
the
poor
,
and
therefore
the
Psalmist
saith
.
The
poor
committeth
himself
unto
him
,
for
he
is
the
father
of
the
fatherlesse
:
so
that
to
distresse
those
,
is
to
clip
the
wings
of
the
hen
,
that
gathereth
in
her
chickens
,
it
is
:
2
Because
the
poor
are
our
own
flesh
,
Reas.
2
so
they
are
called
by
the
Prophet
,
and
it
is
used
as
an
argument
to
perswade
compassion
.
To
deal
thy
bread
to
the
hungry
,
to
bring
the
poor
that
are
cast
out
to
thy
house
,
Isa.
58
7.
when
thou
seest
the
naked
to
cover
him
,
and
that
thou
hide
not
thy self
from
thine
own
flesh
.
The
poor
and
rich
both
digged
out
of
the
same
pit
,
both
cast
in
the
same
mould
.
3
Because
,
Reas.
3
Natura
paucis
contenta
:
nature
is
content
with
a
little
,
and
we
have
enough
amongst
us
to
minister
that
.
For
if
we
have
food
,
he
meaneth
not
Manna
and
Quails
,
but
necessary
food
and
raiment
,
he
meaneth
not
costly
,
but
necessary
raiment
,
we
must
be
therewith
content
.
To
strip
the
poor
naked
,
to
multiply
our
changes
of
raiment
,
or
to
take
away
a
whole
garment
from
them
,
to
put
one
lace
more
upon
ours
,
this
is
inhumane
irreligious
.
To
scatter
them
,
that
we
may
have
elbow-room
enough
,
and
more
then
needs
for
our selves
,
that
we
may
have
so
much
the
more
to
look
upon
,
and
lie
by
us
,
this
is
Midianitish
and
heathenish
.
Vos
autem
non
sic
:
do
not
you
so
.
Because
God
hath
committed
together
with
riches
,
Reas.
4
the
care
and
custody
of
the
poor
to
the
rich
,
and
as
they
hold
their
wealth
not
as
rightfull
owners
,
but
as
mercifull
stewards
and
dispensers
thereof
,
so
in
the
dispensation
,
they
are
accomptants
to
God
for
the
overplus
,
and
he
wil
call
for
the
inventory
,
and
judg
their
administration
of
those
things
.
Understand
therfore
,
that
God
doth
not
at
any
time
relinquish
his
interest
that
he
hath
in
the
gifts
which
he
bestoweth
on
men
:
but
still
he
saith
,
The
silver
is
mine
,
Hag.
2.9
.
and
the
gold
is
mine
,
saith
the
Lord
of
hoasts
.
When
David
gave
up
all
the
provisions
that
he
had
made
for
the
building
of
Gods
temple
,
to
Solomon
his
Son
,
he
blessed
the
Lord
,
and
he
confest
,
saying
.
O
Lord
,
our
God
,
1
Ceron
.
29
16.
all
this
store
that
we
have
prepared
to
build
thee
an
house
,
for
thy
holy
name
commeth
of
thine
hand
,
and
is
all
thine
own
:
so
before
,
all
things
come
of
thee
,
and
of
thine
own
hand
have
we
given
thee
.
The
use
then
that
we
must
make
of
this
point
is
.
Vse
.
1
For
the
rich
,
let
them
know
their
duty
to
the
poor
,
love
is
a
debt
that
they
owe
to
them
,
not
an
arbitrary
courtesie
:
they
may
not
,
-
1
Either
encroach
upon
them
by
robbing
or
spoiling
them
of
that
which
they
have
,
as
here
those
Midianites
did
,
to
spoil
their
corn
,
to
take
away
any
thing
of
theirs
.
-
2
Neither
may
they
come
upon
them
as
a
whirlwind
to
encompass
and
gird
them
in
by
their
devices
of
power
,
or
wit
,
or
authority
,
to
make
prizes
of
their
labours
,
whilst
they
eat
the
bread
of
adversity
,
and
drink
the
waters
of
Marah
.
-
3
Neither
may
they
withhold
their
hands
in
their
bosomes
in
their
wants
,
but
stretch
them
forth
to
relieve
their
necessities
.
The
wise
son
of
Jakeh
saith
;
Pro.
30.14
There
is
a
generation
,
whose
teeth
are
as
swords
,
and
there
jaw
teeth
as
knives
to
devour
the
poor
from
off
the
earth
,
and
the
needy
from
among
men
.
And
Solomon
saith
:
The
soul
of
the
wicked
desireth
evill
,
Pro
21.10
his
neighbour
findeth
no
favour
in
his
eyes
.
Let
them
remember
,
that
the
rich
man
in
the
gospel
is
not
charged
with
any
oppression
of
the
poor
,
but
with
suppression
of
the
relief
,
which
he
should
have
given
to
Lazarus
.
And
in
that
overture
of
the
last
grand
sessions
in
the
gospel
,
it
is
only
charged
upon
them
that
are
adjudged
to
hell
fire
,
Esurivi
,
&
non
pavistis
me
,
&c.
I
was
hungry
and
you
fed
me
not
.
Suppression
is
oppression
.
That
cold
charity
which
St
James
speaketh
of
,
will
be
warmed
in
hell
.
If
a
brother
or
a
sister
be
naked
,
and
destitute
of
daily
food
.
And
one
of
you
say
unto
them
,
depart
in
peace
,
Jam.
2.15
.
Verse
16.
be
you
war●●ed
,
and
filled
,
notwithstanding
you
give
them
not
those
things
which
be
needfull
for
the
body
,
what
doth
it
profit
?
2
Let
the
poor
know
that
their
God
doth
take
care
of
them
to
visite
their
sins
with
rods
;
Vse
2
who
spoil
them
,
seeing
they
have
forgotten
that
we
are
members
one
of
another
,
and
have
invaded
the
goods
of
their
brethren
,
God
will
arm
them
against
themselves
,
and
beat
them
with
their
own
staves
,
either
their
own
compassing
and
over-reaching
wits
shall
consume
their
store
,
or
their
unthrifty
posterity
shall
put
wings
upon
their
riches
to
make
them
fly
,
or
God
shall
not
give
them
the
blessing
to
take
use
of
their
wealth
,
but
they
shal
leave
to
such
as
shall
be
mercifull
to
the
poor
.
Therefore
let
them
follow
the
Wisemans-counsell
.
Curse
not
the
rich
,
Eccles.
10.20
.
no
not
in
thy
bed
chamber
,
let
no
railing
and
unchristian
bitternesse
wrong
a
good
cause
,
let
it
be
comfort
enough
to
them
,
that
God
is
both
their
supporter
and
avenger
,
is
it
not
sufficient
to
lay
all
the
storms
of
discontent
against
their
oppressours
,
that
God
sees
their
affliction
,
and
commeth
down
to
deliver
and
to
avenge
them
.
3
Rather
let
this
move
them
to
commit
their
cause
to
the
Lord
,
Vse
3
for
as
Tertullian
saith
:
Si
apud
Deum
deposueris
morbum
medicus
est
,
si
damnum
restitutor
est
,
si
injuriam
ultor
est
,
si
mortem
resuscitator
est
.
Let
not
the
fair
weather
of
oppressours
grieve
them
that
live
in
the
tempest
of
their
injuries
,
David
will
tell
them
,
that
he
saith
,
ungodly
flourish
like
a
green
bay
tree
,
and
anon
hee
sought
them
,
and
their
place
was
not
found
.
Here
is
the
exaltation
of
Christian
charity
,
to
blesse
and
pray
for
such
,
and
this
will
heap
coals
of
fire
upon
their
head
,
either
to
warm
their
charity
which
hath
taken
cold
,
or
to
consume
or
devour
them
.
There
was
a
time
,
when
he
that
denied
Lazarus
a
crum
,
begged
of
him
a
drop
:
&
qui
negavit
dare
micam
,
non
accepit
guttam
,
and
he
that
denied
a
crum
,
had
not
a
drop
.
Verse
15.
Thou
didst
walk
through
the
sea
,
Hab.
3.17
.
with
thine
horses
through
the
heap
of
great
waters
.
THese
words
do
end
the
section
,
which
conteineth
a
thankfull
commemoration
of
Gods
former
mercies
to
his
people
.
De
Verborum
interpretatione
.
It
seemeth
to
me
cleer
against
all
question
,
that
this
text
hath
reference
to
the
wonderfull
passage
of
Israel
through
the
red
sea
,
of
which
mention
is
made
before
,
Verse
8.
Was
thy
wrath
against
the
sea
,
that
thou
didst
ride
upon
thy
horses
,
and
chariots
of
thy
salvation
.
The
words
expresse
that
miracle
very
fully
and
fitly
,
for
where
it
is
said
.
Thou
didst
walk
through
the
sea
:
this
hath
reference
to
that
which
we
read
concerning
this
passage
over
the
red
sea
:
Exodus
14.
In
which
this
is
memorable
,
that
God
went
before
the
people
of
Israel
,
on
the
shoare
,
but
it
is
said
,
when
God
gave
Moses
direction
to
lift
up
his
rod
,
and
stretch
forth
his
hand
over
the
sea
to
divide
it
,
Moses
having
so
done
.
The
Angel
of
God
which
went
before
the
camp
of
Israel
,
removed
,
and
went
behind
it
,
and
the
pillar
of
cloud
went
from
before
their
face
,
and
stood
behind
them
.
And
it
came
between
the
camp
of
the
Egyptians
,
and
the
camp
of
Israel
,
and
it
was
a
cloud
of
darknesse
to
them
:
i.
e
to
the
Egyptians
,
and
it
gave
light
by
night
to
these
,
that
is
,
to
Israel
,
so
that
the
one
came
not
neer
the
other
all
night
.
This
story
sheweth
how
God
did
walk
through
the
sea
,
even
between
the
two
camps
.
The
power
of
Gods
word
went
before
them
,
the
presence
of
his
Angel
went
behind
them
,
God
himself
carried
the
dark
lanthorn
,
which
kept
all
light
from
the
Egyptians
,
and
shewed
a
cleer
light
to
Israel
.
The
horses
of
God
here
mentioned
are
the
emblems
of
strength
,
courage
and
speed
.
For
thus
was
Israel
relieved
through
the
heap
of
the
great
waters
,
that
is
,
on
the
way
made
through
the
sea
,
which
was
gathered
in
heaps
on
both
sides
.
So
the
words
are
plain
and
easie
.
The
summe
of
them
is
a
repetition
of
that
great
wonder
of
the
conduct
of
Israel
,
per
mare
,
through
the
sea
,
of
which
I
have
formerly
spoken
at
large
,
and
now
remaineth
that
we
search
the
reason
why
,
this
one
speciall
miracle
is
here
again
repeated
.
That
is
,
Because
this
was
the
greatest
miracle
of
power
and
mercy
,
Reas.
1
which
made
the
name
of
God
glorious
amongst
all
nations
,
and
the
fame
whereof
was
furthest
spread
abroad
in
the
world
,
for
never
was
the
like
heard
of
before
or
since
.
Yet
I
will
not
conceal
from
you
,
that
Josephus
writing
this
story
of
the
division
of
the
sea
for
the
passage
of
Israel
,
to
give
it
the
more
credite
.
Ne
quis
discredat
verbo
miraculi
:
doth
report
a
like
wonder
,
Antiquit
2
cap.
14.
that
God
intending
by
Alexander
the
Great
,
to
destroy
the
Persian
Kingdom
,
did
open
the
like
passage
through
the
Pamphilian
sea
to
Alexander
and
his
army
,
he
addeth
,
Id
quod
omnes
testantur
,
that
which
all
do
witness
,
who
wrote
the
story
of
Alexanders
conquests
.
Quintus
Curtius
,
who
writeth
of
purpose
the
life
and
acts
,
and
death
of
Alexander
,
saith
no
more
of
it
but
this
,
Mare
novum
itur
in
Pamphiliam
aperuerat
:
which
being
ascribed
to
Alexander
himself
,
doth
declare
it
no
miraculous
passage
.
But
Strabo
cleereth
it
thus
,
that
this
sea
was
no
other
,
then
such
as
we
have
within
our
own
land
,
which
we
call
Washes
,
wherein
the
sea
forsaketh
the
sands
at
an
ebbe
,
and
leaveth
them
bare
and
passable
,
on
foot
or
horse-back
,
and
he
saith
,
that
Alexander
passed
his
army
through
these
washes
,
but
being
belated
,
the
waters
returned
upon
them
before
they
could
recover
the
shoare
of
Pamphilia
,
ut
to●o
die
itur
faceret
in
mare
umbilico
tenus
.
Therefore
Josephus
was
ill
advised
to
parallel
this
passage
with
the
Israel
passage
through
the
red
sea
,
seeing
there
were
so
many
disparisons
,
and
whereas
he
seemed
to
labour
to
give
credit
to
Moses
his
history
,
by
this
unlike
example
,
he
rather
blemished
the
glory
of
this
superadmirable
miracle
.
There
is
not
any
of
the
great
wonders
that
God
wrought
for
Israel
,
so
often
remembred
in
Scripture
as
this
is
,
and
where
the
Spirit
of
God
so
often
fixeth
our
eyes
and
thoughts
:
wee
shall
do
evill
to
take
them
of
.
Moses
biddeth
Israel
remember
this
miracle
of
their
passage
,
Deut.
11.4
.
What
God
did
to
the
army
of
Aegypt
,
unto
their
horses
,
and
their
chariots
,
how
hee
made
the
water
of
the
Rea
Sea
to
over-flow
them
.
Rahab
could
tell
the
Spies
,
Josh.
●
.
11.12
.
We
have
heard
how
the
Lord
dryed
up
the
water
of
the
Red
Sea
for
you
.
Assoon
as
we
heard
,
our
hearts
did
melt
,
neither
did
there
remain
any
courage
in
any
man
because
of
you
.
Thy
way
is
in
the
Sea
,
and
thy
path
in
the
great
waters
,
Ps.
77.19
.
and
thy
footsteps
are
not
seen
.
Thou
leddest
thy
people
like
a
flock
,
by
the
hand
of
Moses
and
Aaron
.
Verse
20.
Therefore
,
it
is
a
fabulous
relation
of
Paulus
Orosius
,
who
reporteth
it
as
an
addition
to
this
wonder
,
that
the
trace
of
the
Chariot
wheels
,
was
in
his
days
to
be
seen
on
the
sands
of
the
Red
Sea
at
every
ebbe
:
and
that
if
they
were
defaced
,
yet
they
renewed
again
.
But
David
saith
,
that
the
footsteps
of
this
passage
were
not
seen
:
and
we
need
not
add
any
thing
to
the
miracles
of
God
to
make
them
more
miraculous
.
David
,
again
,
remembreth
it
,
saying
;
He
divided
the
Sea
,
and
caused
them
to
passe
thorough
:
Psal.
78.13
53.
and
hee
made
the
waters
to
stand
on
an
heap
.
The
Sea
over-whelmed
their
enemies
.
He
rebuked
the
Red
Sea
also
,
and
it
was
dryed
up
,
Ps.
106.9
.
so
he
led
them
thorough
the
depths
,
as
through
a
Wilderness
.
The
waters
covered
their
enemies
,
so
that
there
was
not
one
of
them
left
.
When
Israel
came
out
of
Aegypt
,
Ps.
114.1.3.5
.
&c.
The
Sea
saw
that
and
fled
.
What
ailed
thee
,
ô
Sea
,
that
thou
fleddest
!
He
divided
the
Red
Sea
into
parts
.
Ps.
136.13
,
Verse
15.
●
.
He
overthrew
Pharach
and
his
hoast
in
the
Red
Sea
.
Art
not
thou
it
,
that
hath
dryed
up
the
Sea
,
Isai.
51.10
.
the
waters
of
the
great
deep
,
that
hath
made
the
depths
of
the
Sea
a
way
for
the
ransomed
to
pass
over
?
Many
more
are
the
mentions
of
this
miracle
in
the
book
of
God
,
and
here
we
finde
it
in
this
Psalme
doubly
repeated
.
Which
teacheth
us
that
Gods
extraordinary
mercies
must
be
often
remembred
.
Doct.
For
we
must
consider
our
God
two
wayes
.
-
1
Quà
Deus
,
as
God
,
and
so
he
is
to
be
worshipped
,
cultu
latriae
propter
Deum
,
for
his
own
sake
,
though
we
could
live
without
him
.
Though
he
do
hide
his
face
from
us
,
and
heap
up
his
judgments
on
us
,
as
Job
saith
,
Job
7.20
.
though
he
maketh
us
,
as
his
mark
to
sh●ot
at
,
though
all
his
arrows
do
stick
fast
in
us
.
-
2
Quà
benefactor
,
as
a
benefactor
,
and
that
also
two
ways
.
-
1
Propter
opus
providentiae
,
for
his
work
of
providence
,
whereby
he
is
to
us
a
gratious
God
and
merciful
father
,
taking
his
Church
to
himself
,
and
gathering
it
under
his
wings
,
shielding
it
against
the
Sun
by
day
,
and
against
the
Moon
by
night
.
-
2
Propter
opera
privilegiata
,
for
his
priviledged
works
,
especially
favours
of
mercie
,
quando
non
facit
taliter
.
For
the
first
,
all
our
life
,
especially
the
Sabbath
,
is
designed
to
the
worship
and
service
of
God
for
the
same
:
the
second
of
his
extraordinary
works
,
doth
exact
of
us
singular
commemoration
by
themselves
,
and
therefore
Abulensis
saith
;
Omnia
festa
quae
Deus
instituit
observanda
à
Judaeis
fiebant
,
ad
recordationem
beneficiorum
ejus
.
Now
the
school
saith
well
,
that
latria
is
not
totaliter
determinata
,
to
these
or
these
times
or
ceremonies
,
or
occasions
,
but
that
we
may
worship
God
alwayes
quà
Deus
,
as
God
;
upon
speciall
occasions
quà
Benefactor
,
as
Benefactor
.
And
so
the
Jews
kept
the
memoriall
of
their
deliverance
from
Egypt
in
their
anniversary
celebration
of
the
Passeover
,
and
of
their
dwelling
in
tents
,
in
the
feast
of
Tabernacles
.
And
of
their
deliverance
from
Haman
in
their
feast
of
Purim
.
And
the
Germane
Protestants
do
keep
a
Christian
Jubilee
every
50
year
,
for
their
deliverance
from
the
darknesse
of
Popery
,
and
their
ejection
of
the
Pope
.
Wherein
our
Church
as
much
beholding
to
God
for
the
same
benefit
as
they
,
doth
come
short
of
them
in
matter
of
thankfulnesse
to
God
for
the
expulsion
of
that
man
of
sin
from
us
.
We
have
three
Commemorations
enjoyned
us
by
high
authority
,
the
one
is
ortus
auspicia
,
so
of
all
,
it
was
called
the
initium
regni
,
the
beginning
of
the
reigne
of
our
Sovereign
,
whom
God
sent
to
settle
the
religion
and
peace
with
his
glorious
predecessour
Queen
Elizabeth
had
so
happily
and
so
valiantly
brought
in
and
mainteined
,
during
her
whole
reign
,
and
by
the
providence
of
God
,
we
enjoy
it
to
this
day
.
Another
is
the
remembrance
of
his
Majesties
deliverance
from
the
treason
of
the
Gowries
in
Scotland
,
before
his
reign
here
,
as
it
were
his
reserving
of
him
for
us
.
The
third
is
the
commemoration
of
the
admirable
goodnesse
of
God
to
our
land
,
in
the
bloudy
treason
of
the
Papists
,
the
mortall
enemies
of
our
religion
and
peace
in
their
powder-plot
.
But
this
often
remembrance
of
the
mercy
of
God
to
Israel
,
in
the
red
sea
upbraids
our
forgetfulnesse
of
that
88
sea
mercy
,
which
God
shewed
to
our
land
in
our
deliverance
from
the
Spanish
intended
invasion
,
in
the
times
of
hostility
between
Spain
and
England
,
and
though
the
established
peace
between
these
two
Kingdomes
have
laid
aside
open
wars
,
yet
let
God
be
no
loser
in
the
glory
due
to
his
name
for
that
deliverance
.
I
will
adde
another
reason
,
Reas.
2
why
this
passage
of
Israel
through
the
red
sea
,
is
so
oft
remembred
in
Scripture
,
twice
in
this
Psalme
of
Habakkuk
,
which
I
gather
from
the
Apostle
St.
Paul
.
Moreover
,
Brethren
,
I
would
not
have
you
ignorant
,
1
Cor.
1●
.
●
.
how
that
all
our
Fathers
were
under
the
cloud
,
and
all
passed
through
the
sea
.
And
were
all
baptized
unto
Moses
in
the
sea
,
Ver.
2.
and
in
the
cloud
.
For
this
was
memorable
not
onely
in
the
history
of
the
thing
done
,
but
in
the
mystery
also
of
the
signification
thereof
.
You
see
by
this
Apostle
,
that
this
is
a
memorable
thing
,
and
he
would
not
have
us
ignorant
of
it
,
&
if
we
know
it
,
he
would
not
have
us
forget
it
,
there
is
continual
use
of
it
in
the
Church
;
even
so
long
as
baptisme
continueth
therein
.
For
that
is
the
scope
of
the
Apostle
in
the
beginning
of
that
Chapter
,
to
shew
that
the
Church
of
the
Jews
,
as
they
had
Sacraments
of
their
own
Circumcision
,
and
the
Lords
Passeover
,
so
had
they
types
and
figures
of
our
two
Sacraments
also
.
The
type
and
representation
of
our
Baptisme
was
their
passage
through
the
red
sea
.
The
type
of
our
Lords
Supper
was
the
water
out
of
the
rock
and
Manna
.
But
they
and
we
do
all
receive
the
same
spirituall
meat
and
drink
,
that
is
Christ
.
So
that
this
passage
over
the
red
sea
doth
figure
our
Baptisme
,
here
is
Moses
,
the
Minister
of
the
Sacrament
,
here
are
Israelites
,
the
receivers
of
it
,
and
here
is
water
the
element
,
and
the
cloud
,
the
sign
of
Gods
presence
:
here
is
Israel
,
that
is
,
the
persons
baptized
,
preserved
in
these
waters
,
and
here
is
King
Pharoah
and
his
hoasts
,
that
is
,
Satan
and
our
hereditary
corruptions
drowned
and
destroyed
in
the
same
waters
.
And
the
Apostle
saith
,
I
would
not
that
ye
should
be
ignorant
of
this
thing
which
admonisheth
both
you
and
us
that
are
your
ministers
.
-
1
You
,
not
to
be
ignorant
in
those
great
mysteries
of
salvation
.
-
2
Us
,
not
to
leave
you
untaught
or
unremembred
thereof
.
We
that
preach
to
a
mixt
auditory
consisting
,
incipientes
,
Abcedaries
in
religion
,
who
are
not
yet
out
of
their
first
elements
,
which
the
Apostle
calleth
the
doctrine
of
beginnings
.
And
some
few
proficients
,
who
also
have
their
measures
,
not
all
of
equall
growth
,
but
some
few
,
as
much
better
grown
then
others
,
as
Saul
was
higher
,
then
all
the
rest
of
the
people
,
must
as
well
give
milk
with
the
spoon
as
break
bread
,
and
divide
strong
meat
,
and
,
me
thinks
,
there
be
two
places
that
direct
us
well
in
the
dispensation
of
the
Word
of
God
.
1
That
of
the
Prophet
Isaiah
.
The
Word
of
the
Lord
was
unto
them
,
precept
upon
precept
precept
upon
precept
,
Isa
2.
●3
.
line
upon
line
,
line
upon
line
,
here
a
little
and
there
a
little
,
in
which
words
.
The
matter
of
our
preaching
is
exprest
in
two
words
,
-
1
precept
which
teacheth
us
what
to
do
.
-
2
line
,
which
exemplifieth
doctrine
,
and
serveth
as
a
copy
to
write
by
.
And
again
,
the
manner
of
our
preaching
is
declared
profitable
,
if
the
same
things
be
well
taught
,
till
they
be
well
learned
.
And
this
is
modicum
ibi
,
modicum
ibi
,
here
modicum
not
too
much
at
once
,
for
oppressing
the
spirituall
stomack
:
and
here
is
ibi
and
ibi
,
ibi
amongst
the
proficients
,
and
ibi
amongst
the
incipients
.
2
That
of
St.
Peter
.
Wherefore
,
2
Pe●
.
1.12
I
will
not
be
negligent
to
put
you
in
mind
of
those
things
though
ye
know
them
.
Yea
,
I
think
it
meet
,
so
long
as
I
am
in
this
tabernacle
,
to
stirre
you
up
by
putting
you
in
remembrance
.
This
sheweth
the
use
of
often
repetitions
of
such
things
as
we
ought
not
to
forget
,
for
it
is
not
enough
to
have
light
in
our
understanding
,
there
must
be
also
zeal
in
our
affections
,
Religion
in
the
head
is
speculation
,
in
the
heart
affection
,
in
the
hand
action
.
If
we
do
our
duty
thus
,
as
we
are
directed
,
it
must
be
your
great
fault
if
either
you
be
ignorant
or
forgetfull
,
of
these
things
.
The
spirit
of
God
is
our
example
,
for
he
remembreth
this
passage
of
Israel
often
,
and
modicum
ibi
,
a
little
here
in
the
old
Testament
,
modicum
ibi
,
a
little
there
,
in
the
new
Testament
,
for
this
is
also
profitable
for
us
.
This
sheweth
that
the
often
preaching
and
learning
and
remembring
the
doctrine
of
our
Baptisme
,
is
a
most
necessary
lesson
in
the
school
of
Christ
,
that
we
do
not
enter
into
a
new
peace
with
the
Egyptians
,
whom
God
hath
drowned
in
the
red
sea
,
that
we
do
not
revive
and
quicken
in
us
those
things
which
the
laver
of
new
byrth
hath
purged
,
by
suffering
sin
to
reign
in
our
mortall
bodies
,
and
by
obeying
it
in
the
lusts
thereof
.
That
we
do
not
so
much
as
in
heart
return
again
into
Egypt
,
out
of
which
God
hath
so
gratiously
delivered
us
.
Profitable
is
the
remembrance
of
our
Baptisme
,
for
it
is
the
sacrament
and
seal
of
our
deliverance
from
the
curse
of
the
〈◊〉
from
the
spirituall
bondage
of
Satan
,
from
the
dominion
of
sin
,
i●●heweth
us
the
old
Adam
,
dead
in
the
death
,
and
buried
in
the
grave
of
Christ
.
It
also
serveth
being
often
remembred
to
stirre
us
up
to
a
practise
of
Christian
conversation
,
and
to
an
holy
imitation
of
Christ
in
godly
life
:
that
we
may
not
receive
the
grace
of
God
in
vain
,
that
wee
be
not
again
defiled
with
the
world
,
for
the
Apostle
will
tell
us
.
That
if
Christ
hath
opened
us
a
new
and
living
way
through
the
vail
,
Heb.
20.22
23.
that
is
his
flesh
,
we
must
draw
neer
with
a
true
heart
in
full
assurance
of
faith
,
having
our
hearts
sprinkled
from
an
evill
conscience
,
and
our
bodies
washed
with
pure
water
.
Holding
fast
the
profession
of
our
faith
without
wavering
.
For
if
we
sin
wilfully
after
we
have
received
the
knowledg
of
the
truth
,
Ve●se
26.
there
remaineth
no
more
sacrifice
for
sins
.
But
a
certain
fearfull
looking
for
of
judgment
,
Verse
27.
and
fiery
indignation
,
which
shall
devour
the
adversaries
.
I
conclude
,
in
the
Apostles
words
:
therefore
,
brethren
,
I
would
not
have
you
ignorant
concerning
this
passage
of
the
Lords
Israel
through
the
red
sea
.
Vers
16.
Hab.
●
.
6.
When
I
heard
,
my
belly
trembled
,
my
lips
quivered
at
the
voice
,
rottennesse
entred
into
my
bones
,
and
I
trembled
in
my self
,
that
I
might
rest
in
the
day
of
trouble
,
when
he
cometh
up
unto
his
people
,
he
will
invade
them
with
his
troops
.
AT
this
verse
beginneth
the
third
Section
of
this
Chapter
,
and
it
conteineth
the
consternation
of
the
Prophet
dejected
before
the
Lord
,
with
the
former
considerations
and
the
sad
estate
of
the
land
of
Canaan
.
1
Concerning
the
words
.
When
I
heard
.
]
The
Prophet
fitting
this
Psalme
as
you
have
heard
for
the
common
use
of
the
Church
,
doth
not
speak
in
this
place
in
his
own
person
perticularly
,
When
I
heard
]
but
in
the
person
of
that
Church
of
God
to
which
this
prophecy
was
sent
.
Verse
14.
They
came
out
as
a
whirlwind
to
scatter
me
,
]
is
spoken
of
the
Midianites
,
invading
Gods
people
,
not
the
Prophet
Habak.
So
that
Theard
,
here
is
collectively
the
whole
Church
,
and
perticularly
every
member
thereof
.
But
what
is
that
is
here
heard
?
Surely
this
hath
a
double
reference
.
1
To
the
former
prophecy
,
of
Gods
threatned
judgments
against
his
people
,
of
which
you
heard
before
,
Verse
2.
O
Lord
,
I
have
heard
thy
speech
,
and
was
afraid
.
For
it
was
a
fearfull
judgment
,
which
God
had
denounced
against
them
.
2
It
hath
reference
to
the
full
commemoration
of
Gods
former
mercies
,
for
howsoever
faith
may
grow
upon
this
root
of
experience
of
Gods
favour
,
yet
when
the
Church
of
God
shall
consider
all
that
former
favour
now
turned
into
indignation
,
and
shall
feel
that
power
,
which
once
protected
them
so
miraculously
now
armed
against
them
,
this
cannot
but
cast
them
into
great
fear
.
This
fear
is
described
fully
and
rhetorically
in
four
severall
phrases
.
-
1
My
belly
trembled
,
-
2
My
lips
quivered
;
-
3
Rottennesse
entred
into
my
bones
:
-
4
I
trembled
in
my self
.
It
is
the
manner
of
the
spirit
of
God
in
such
like
phrases
to
expresse
a
great
horrour
and
dismay
,
by
the
belly
is
meant
the
inward
parts
and
bowels
.
So
the
Prophet
upon
the
denunciation
of
the
burthen
upon
the
desert
sea
saith
;
Therefore
,
are
my
loyns
filled
with
pain
,
Isai.
21.3
.
pangs
have
taken
hold
upon
me
,
as
the
pangs
of
a
woman
that
travaileth
,
I
was
bowed
down
at
the
hearing
of
it
,
I
was
dismayed
at
the
seeing
of
it
.
My
bowels
shall
sound
like
an
harp
for
Moab
,
Isa.
16.11
.
and
mine
inward
parts
for
Kirharesh
.
So
Job
,
Job
30.27
.
My
bowels
boyled
and
rested
not
.
And
David
,
Mine
eye
is
consumed
with
grief
,
yea
,
Psal.
31.9
.
my
soul
and
belly
.
I
am
poured
out
like
water
,
all
my
bones
are
out
of
joynt
,
Ps.
2.14
.
my
heart
is
like
waxe
it
is
melted
in
the
middest
of
my
bowels
.
Thus
the
perturbations
of
griefe
and
fear
,
and
the
passions
of
anguish
are
exprest
.
The
quivering
of
the
lips
which
hindereth
speech
,
sheweth
a
man
overcome
with
anger
,
fear
,
or
grief
,
so
doth
,
The
generall
disabling
of
the
body
,
as
if
the
parts
thereof
,
the
brains
and
sinews
suffered
luxation
and
debilitation
.
And
the
earth-quake
in
the
whole
frame
thereof
,
and
the
distemper
of
the
man
within
us
.
I
trembled
in
my self
,
that
is
the
inward
man
,
the
hid
man
of
the
heart
felt
this
anguish
of
grief
and
fear
,
and
all
this
trepidation
and
terrour
had
this
good
effect
following
.
That
I
might
rest
in
the
day
of
trouble
.
]
For
of
sufferance
comes
ease
,
this
fear
of
the
heavy
hand
of
God
is
but
a
fit
,
for
faith
followeth
it
,
and
consumeth
it
,
and
setleth
the
heart
in
a
yielding
to
the
mighty
hand
of
God
,
and
that
giveth
rest
in
the
day
of
trouble
,
that
day
is
also
described
.
When
he
commeth
up
unto
his
people
,
he
will
invade
them
with
his
troops
.
]
Either
when
God
cometh
,
or
when
the
enemy
whom
God
shall
employ
in
the
execution
of
this
judgment
cometh
,
he
will
invade
his
people
that
have
rebelled
against
him
,
and
are
fallen
away
from
him
with
troops
,
that
is
,
hee
will
come
upon
them
with
a
full
power
to
make
a
full
conquest
of
them
.
This
day
is
is
further
described
in
the
verse
following
.
Verse
17.
Although
the
fig-tree
shall
not
blossome
,
neither
shall
fruit
be
in
the
vines
,
H●b.
3.17
.
the
labour
of
the
Olive
shall
fail
,
and
the
field
shall
yield
no
meat
,
the
flocks
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
herd
in
the
stals
.
IN
which
words
he
supposeth
the
worst
that
may
befall
to
the
land
,
that
God
should
not
onely
as
before
,
carry
away
,
or
destroy
the
inhabitants
thereof
,
although
he
should
smite
the
land
it self
with
barrennesse
,
that
neither
the
fig
tree
nor
the
vine
should
relieve
them
,
nor
the
olive
,
nor
the
fields
,
nor
the
foulds
,
yet
the
Church
will
not
despair
of
the
loving
kindnesse
of
the
Lord
toward
them
.
This
land
so
long
promised
to
the
seed
of
Abraham
,
so
long
expected
,
and
at
last
by
them
possessed
is
much
praised
in
Scripture
.
God
himself
calleth
it
a
good
land
,
and
a
large
,
Ex●d.
3.8
.
a
land
flowing
with
milk
and
honey
.
And
so
the
spies
that
were
sent
to
search
it
,
brought
word
,
num.
13.9
.
and
they
brought
of
the
fruit
,
and
shewed
it
to
the
people
.
Again
,
for
the
Lord
thy
God
bringeth
thee
into
a
good
land
,
Deut.
8.7
.
a
land
of
brooks
of
water
,
of
fountains
,
and
depths
,
that
spring
out
of
valleys
and
hils
.
A
land
of
wheat
,
and
barley
,
and
wines
,
and
fig
trees
,
and
pomegranates
,
a
land
of
oil
,
olive
,
and
hony
.
A
Land
wherein
thou
shalt
eat
bread
without
scarcenesse
,
thou
shalt
not
lack
any
thing
in
it
,
a
land
whose
stones
are
iron
,
and
out
of
whose
hils
thou
mayest
dig
brasse
.
It
was
one
of
the
miracles
of
the
earth
,
and
the
full
blessing
of
the
Lord
was
upon
it
,
for
the
land
was
small
both
in
length
and
breadth
,
as
all
the
Charts
thereof
describe
it
.
For
from
Dan
to
the
river
of
Egypt
,
which
is
somewhat
further
then
Beersheba
,
it
was
litle
more
then
three
hundred
miles
,
which
was
the
length
of
it
,
and
in
the
broadest
place
thereof
it
was
not
an
hundred
,
yea
do
I
put
it
in
this
accompt
,
all
the
land
on
this
side
Jordan
,
the
portion
assigned
to
Reuben
,
Gad
,
and
the
half
tribe
of
Manasseh
.
Yet
did
it
contein
two
great
Kingdomes
,
of
Judah
and
Israel
,
and
in
Davids
time
,
there
were
numbred
in
it
thirteen
hundred
thousand
fighting
men
,
2
Chron.
24.
which
cannot
in
probable
computation
be
more
then
a
fourth
part
of
the
people
,
seeing
aged
men
,
women
and
children
,
and
all
undertwenty
years
of
age
are
not
reckoned
,
and
this
land
fed
them
all
,
much
is
said
by
heathen
writers
of
the
fruitfulnesse
of
this
land
,
and
as
great
a
wonder
is
it
of
the
change
thereof
now
,
for
travailers
do
report
it
at
this
time
to
be
a
barren
and
unfruitfull
land
:
it
is
in
the
possession
of
Gods
enemies
,
and
David
saith
.
A
fruitfull
land
maketh
he
barren
,
for
the
iniquity
of
the
people
that
dwelt
therein
.
De
verbis
hactenus
,
of
the
words
hitherto
.
The
parts
of
this
Section
are
two
.
-
1
The
fear
of
the
Church
.
-
2
The
misery
of
the
Land
.
In
the
first
,
I
observe
also
three
things
.
-
1
The
cause
of
this
fear
.
-
2
The
fear
it self
.
-
3
The
effect
hereof
.
In
the
second
,
the
misery
of
the
land
.
It
is
distrest
in
the
three
great
commodities
of
life
.
-
1
In
the
trees
yielding
fruit
.
-
2
In
the
soil
yielding
corne
.
-
3
In
the
flocks
yielding
encrease
.
1
Of
the
fear
of
the
Church
,
and
therein
.
1
Of
the
cause
of
this
fear
in
these
words
,
When
I
heard
.
The
commination
of
Gods
judgments
,
Doct.
doth
make
the
Church
of
God
to
fear
.
1
Because
this
openeth
to
man
his
conscience
,
and
declareth
to
him
his
sin
,
for
we
know
that
God
is
gratious
and
mercifull
,
and
long
suffering
,
and
hideth
his
hand
in
his
bosome
,
his
mercy
doth
often
pull
it
out
,
and
openeth
it
,
and
he
filleth
the
hungry
with
good
things
,
his
mercy
stretcheth
it
out
often
to
gather
together
his
chosen
,
to
defend
them
from
evill
,
to
stay
and
support
them
.
If
his
indignation
do
pluck
it
out
,
it
is
a
sign
that
sin
hath
provoked
him
,
and
therefore
we
read
what
of
old
was
the
practise
of
the
Church
.
If
there
were
any
judgment
abroad
,
presently
they
made
search
for
the
sin
,
that
had
provoked
God
to
it
;
for
they
knew
him
so
just
,
that
he
will
not
smite
without
cause
.
God
taught
Joshua
this
,
when
the
men
of
Ai
smote
the
men
of
Israel
,
and
made
them
to
fly
before
them
,
Joshua
went
to
the
Lord
to
make
his
moan
,
and
God
told
him
.
Israel
hath
sinned
.
And
so
there
was
a
present
search
made
by
the
commandement
of
the
Lord
throughout
all
Israel
,
to
finde
out
the
sinner
,
and
Achan
was
defected
.
In
like
manner
,
when
Saul
had
made
a
vow
that
none
of
his
army
should
tast
any
food
till
night
,
and
Jonathan
not
hearing
of
the
commandement
had
eaten
a
little
hony
upon
the
end
of
his
rod
,
hee
went
to
advise
with
God
concerning
the
pursuit
of
the
Philistines
,
by
night
,
and
God
answered
him
not
,
wherefore
Saul
said
.
Draw
you
neer
hither
all
the
chief
of
the
people
,
1
Sam.
14.38
.
and
know
and
see
wherein
this
sin
hath
been
this
day
.
And
this
is
so
naturall
a
quest
,
as
that
whosoever
do
acknowledg
a
divinity
,
cannot
but
upon
the
sense
of
judgment
,
or
the
fear
of
it
presently
conclude
,
God
offended
with
some
sins
.
So
the
Mariners
in
the
great
storme
in
Jonah
,
said
,
every
one
to
his
fellow
.
Come
and
let
us
cast
lots
,
that
we
may
know
for
whose
cause
this
evill
is
upon
us
.
Jonah
1.7
.
The
confideration
of
Gods
judgments
do
breed
fear
in
respect
of
God
,
whose
judgments
they
are
.
For
,
Reas.
2
1
he
is
so
quick
sighted
to
discerne
our
sins
,
that
he
seeth
all
,
nothing
can
be
hidden
from
him
,
but
all
lyeth
open
and
naked
to
his
sight
.
-
2
Hee
is
so
wise
,
to
weigh
the
sins
that
we
commit
,
putting
into
the
scales
the
incitements
and
temptations
,
the
circumstances
of
time
,
person
,
place
,
number
,
even
the
very
affection
,
wherewith
sin
is
committed
.
-
3
He
is
so
just
as
not
to
impute
more
sin
to
us
then
we
have
committed
,
not
to
abate
any
of
that
we
have
mis-done
.
-
4
He
is
so
holy
,
as
not
to
abide
or
appear
the
least
evill
,
for
he
is
a
God
that
hateth
iniquity
.
-
5
He
is
so
powerfull
,
as
to
avenge
it
with
his
judgment
,
and
he
hath
all
sorts
of
instruments
of
vengeance
to
punish
sinne
.
-
6
He
is
Ubiquitarie
,
as
that
no
remove
can
avoyd
him
,
his
presence
filleth
all
places
-
7
He
is
so
true
of
his
word
,
that
heaven
and
earth
shall
passe
,
but
no
part
of
his
Word
shall
fail
,
till
all
be
fulfilled
.
-
8
He
is
one
that
cannot
repent
of
any
thing
that
he
peremptorily
decreeth
.
All
these
things
do
declare
,
that
there
is
great
cause
to
fear
,
when
he
threatneth
.
The
Apostle
teacheth
us
the
use
of
this
point
,
Vse
.
Rom●
3.3
.
wilt
thou
not
then
be
afraid
of
the
power
?
do
that
which
is
good
,
then
shall
thou
have
praise
of
the
same
.
This
is
the
way
to
make
us
seek
the
face
of
God
,
the
first
sinners
fled
from
the
presence
of
God
behind
the
trees
in
the
garden
,
Adam
confessed
to
God
.
Gen.
3.10
.
I
heard
thy
voice
in
the
garden
,
and
I
was
afraid
.
A
good
life
is
a
good
fence
against
fear
,
Solomon
saith
:
the
righhteous
is
bold
as
a
lyon
.
Perfect
love
casteth
out
fear
,
for
perfect
love
is
●●e
f●●filling
of
the
law
,
where
our
love
falleth
short
,
there
fear
filleth
the
empty
and
void
room
.
The
voyce
of
the
Lord
is
comfortable
,
and
his
words
are
sweet
to
those
that
fear
him
,
he
will
speak
peace
unto
his
people
,
and
to
his
Saints
:
Psal.
85.8
.
But
let
them
not
turn
again
to
folly
.
So
David
resolves
there
.
I
will
hear
what
the
Lord
will
speak
.
It
is
a
plain
sign
,
that
all
is
not
well
with
us
,
when
the
voyce
of
God
doth
cast
us
into
fear
,
when
we
are
afraid
to
hear
the
Word
preached
,
when
just
reproofs
of
our
sins
are
unwelcome
to
us
,
and
anger
us
,
and
make
us
think
the
worse
of
our
Minister
that
chideth
and
threatneth
us
.
A
good
life
and
a
well
governed
conversation
,
doth
not
fear
the
voyce
of
God
:
the
Word
of
God
is
the
light
which
God
hath
set
up
in
his
Church
to
guide
her
feet
in
the
wayes
of
peace
,
they
that
do
evill
,
hate
the
light
,
and
will
not
come
neer
it
,
lest
their-works
should
be
reproved
,
the
children
of
the
light
resort
to
it
,
and
call
upon
God
,
search
my
reins
and
my
heart
,
and
see
if
there
be
any
way
of
wickednesse
in
me
.
This
fear
of
the
Church
is
not
joyned
either
with
obstinacy
against
God
,
or
murmuring
at
his
judgments
,
or
despair
of
his
mercy
,
it
is
that
fear
,
which
is
one
of
the
effects
of
a
godly
sorrow
,
and
it
is
one
of
the
documents
to
true
repentance
,
it
is
the
hammer
and
mallet
of
God
,
wherewith
he
bruiseth
us
,
and
breaketh
us
,
that
we
may
be
truly
humbled
under
his
almighty
hand
:
it
is
that
fear
which
the
spirit
of
bondage
suggesteth
,
which
is
not
a
grace
of
God
in
us
,
Rom.
8.15
.
but
a
punishment
of
God
upon
us
,
and
we
would
fain
be
without
it
,
it
is
the
fear
of
servants
,
and
not
of
sons
,
yet
God
useth
it
as
a
means
to
bring
us
home
to
him
again
,
when
we
like
sheep
have
gone
astray
,
and
therefore
,
the
prodigall
to
re-enter
himself
into
his
fathers
house
prayed
,
fac
me
unum
ex
mercenariis
,
make
me
as
one
of
thy
hired
servants
:
it
may
be
that
fear
which
in
the
school
is
called
Initialis
,
which
re-entreth
us
into
the
service
of
God
,
and
keepeth
us
in
awe
,
it
is
ut
ilis
,
but
not
sufficiens
,
and
we
would
be
glad
to
be
delivered
out
of
it
,
that
we
might
serve
God
without
fear
in
holinesse
and
righteousnesse
.
For
so
the
Apostle
doth
recompt
it
a
favour
to
the
Romans
,
Ye
have
not
received
the
spirit
of
bondage
again
to
fear
,
but
the
spirit
of
adoption
.
2
The
fear
it self
.
This
fear
was
great
both
in
the
inward
man
,
and
in
the
outward
,
it
was
that
fear
of
which
David
spake
to
God
,
saying
,
of
the
heathen
,
put
them
in
fear
,
O
Lord
,
that
they
may
know
themselves
to
be
but
men
.
And
David
himself
was
soundly
shaken
with
it
,
as
his
complaint
sheweth
.
My
flesh
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
thy
judgments
.
Psal.
119.120
.
And
we
finde
the
best
of
the
faithfull
servants
of
God
subject
to
this
fear
,
and
it
is
cleer
in
my
text
,
that
it
may
be
joyned
with
faith
.
For
after
this
cold
fit
of
fear
,
you
shall
see
the
faith
of
the
Church
to
quicken
it
again
.
The
elect
of
God
are
shaken
with
fear
.
1
Because
they
are
great
Students
in
the
Law
of
God
,
Doct.
Reas.
1
for
that
is
a
speciall
mark
of
a
righteous
man
,
he
doth
exercise
himself
in
the
Law
of
God
day
and
night
.
And
wheresoever
the
law
is
wisely
understood
and
applyed
rightly
,
there
fear
doth
arise
,
for
so
long
as
we
are
under
the
Law
,
we
are
under
a
School-master
,
and
as
the
Apostle
doth
say
,
a
child
differeth
very
little
from
a
servant
,
you
know
when
a
young
man
came
to
Christ
,
to
ask
him
the
way
to
heaven
,
Christ
referred
him
to
the
Law
,
and
the
keeping
thereof
.
That
is
our
first
lesson
:
it
follows
so
in
the
mission
of
our
Redeemer
,
he
was
made
of
a
woman
,
&
made
subject
to
the
Law
.
The
law
sheweth
us
how
much
we
are
in
Gods
debt
,
and
you
may
note
it
in
the
parable
of
the
good
Mr.
in
the
gospel
.
-
1
He
called
his
servant
to
accompt
,
and
cast
up
the
debt
.
-
2
Then
he
put
him
to
it
to
pay
it
.
-
3
When
he
saw
him
willing
but
unable
,
then
he
forgave
it
.
God
calleth
us
by
the
light
of
the
Law
,
by
the
sight
of
our
sins
,
our
sins
are
debts
,
when
we
see
them
,
how
can
we
choose
but
together
with
them
behold
the
danger
of
them
,
and
the
wrath
due
to
them
,
this
cannot
be
done
without
fear
,
even
great
horrour
and
dejection
.
The
thief
that
was
converted
upon
the
crosse
,
when
he
had
but
a
little
time
,
he
made
an
example
of
great
mercy
,
the
onely
example
in
all
the
Book
of
God
,
of
so
late
a
conversion
,
yet
in
that
short
time
,
he
began
at
the
Law
of
God
,
and
said
,
to
his
fellow
.
We
indeed
are
justly
punished
,
for
we
receive
the
due
rewards
of
our
deeds
.
Lu.
2341.
And
after
that
he
sought
grace
:
this
Law
was
the
Schoolmaster
,
that
brought
him
to
Christ
,
saying
,
Lord
,
remember
me
,
when
thou
commest
into
thy
Kingdome
:
for
Until
we
compare
our selves
with
the
law
of
righteousness
,
we
cannot
know
how
unjust
wee
are
,
and
what
need
we
have
of
a
Saviour
.
We
may
see
it
in
our
first
parents
,
who
no
sooner
had
sinned
but
they
hid
themselves
from
God
,
because
they
saw
their
fault
by
the
light
of
the
Law
,
which
they
had
transgressed
.
This
fear
bringeth
us
to
repentance
,
Reas.
2
it
putteth
our
sins
in
our
sight
,
and
setteth
before
our
eys
the
wrath
to
come
:
so
the
generation
of
vipers
were
first
put
in
fear
,
by
warning
given
them
of
the
anger
to
come
,
and
upon
that
foundation
he
buildeth
his
doctrine
of
repentance
:
ferte
ergò
fructus
dignos
poenitentia
,
bring
forth
therefore
fruits
worthy
of
repentance
:
it
is
time
to
amend
when
sin
standeth
at
the
door
,
that
is
the
wages
of
sin
to
punish
all
,
or
some
new
temptation
to
sin
,
to
make
it
more
;
fear
will
tell
us
that
time
is
pretious
,
we
must
lose
none
of
it
from
our
true
repentance
and
conversion
to
God
.
3
This
fear
serveth
for
caution
against
the
time
to
come
,
Reas.
3
for
piscis
ictus
sapit
,
one
that
hath
been
once
soundly
shaken
with
a
strong
fit
of
this
fear
,
will
be
the
more
weary
to
decl●ne
and
avoid
it
another
time
.
For
there
is
nothing
that
so
much
agonizeth
the
soul
and
body
of
man
,
as
the
sense
and
conscience
of
the
wrath
of
God
.
4
It
is
one
of
the
arguments
,
as
you
have
heard
,
Reas.
4
by
which
we
do
prove
certain
great
Articles
of
faith
;
as
,
-
1
It
proveth
that
there
is
a
God
,
for
that
power
which
the
conscience
of
man
doth
fear
as
an
avenger
of
evill
,
is
God
.
-
2
It
proveth
the
resurrection
of
the
body
,
for
as
the
Apostle
saith
,
if
in
this
life
onely
we
have
hope
,
so
we
may
say
,
if
for
this
life
onely
we
have
fear
,
it
can
be
no
great
matter
,
for
the
judgments
of
God
cannot
take
sufficient
vengeance
of
sin
here
.
-
3
It
proveth
the
finall
judgment
,
for
all
the
afflictions
of
a
temporall
life
are
but
the
fore-unner
of
the
last
judgment
.
But
here
it
is
objected
that
this
may
wel
hold
in
the
reprobate
,
Quaest
but
to
see
this
earth-quake
of
trembling
in
the
Church
,
and
amongst
the
holy
ones
of
God
,
as
it
is
here
described
,
this
seemeth
too
hard
a
portion
for
Gods
beloved
&
chosen
ones
.
To
this
I
answer
,
that
judgment
beginneth
at
the
house
of
God
,
and
the
righteous
are
hardly
saved
,
Sol.
they
that
have
no
other
hell
but
in
this
terrour
of
the
Lord
here
,
do
most
smart
in
this
world
,
and
there
is
great
reason
for
it
.
-
1
In
respect
of
God
,
to
shew
him
no
accepter
of
the
persons
of
men
,
but
an
equall
hater
of
evill
in
all
that
commit
it
,
as
David
saith
;
If
I
regard
wickednesse
in
my
heart
,
God
will
not
hear
me
.
-
2
In
respect
of
the
sin
committed
by
his
chosen
,
that
God
may
declare
the
danger
of
it
for
terrour
to
others
,
and
his
justice
in
avenging
it
,
that
men
may
fear
and
do
no
more
so
.
-
3
In
respect
of
the
wicked
,
that
they
may
have
example
of
fear
in
the
smart
of
others
,
to
bring
them
to
the
obedience
and
service
of
God
.
This
doth
serve
,
Vse
1
first
for
exhortation
to
stir
us
up
to
consider
our
God
,
in
the
way
of
his
judgments
,
and
to
bethink
us
what
evill
may
hang
over
our
heads
for
sin
,
the
Church
hath
ever
found
this
a
profitable
course
:
In
the
way
of
thy
judgments
,
Isai.
26
8.
ô
Lord
,
have
we
waited
for
thee
,
the
desire
of
our
soul
is
to
thy
name
and
to
the
remembrance
of
thee
.
The
profit
that
groweth
hence
,
is
there
confest
by
the
Church
:
When
thy
judgments
are
in
the
earth
,
the
inhabitants
of
the
world
will
learn
righteousnesse
.
This
doth
serve
to
put
difference
,
Vse
2
between
the
children
of
God
,
and
the
children
of
this
world
,
for
the
ungodly
are
not
afraid
of
the
hand
of
God
,
but
the
sinner
contemneth
,
but
the
righteous
layeth
it
to
his
heart
,
so
saith
the
Church
:
Lord
,
when
thy
hand
is
lifted
up
they
wil
not
see
,
Verse
II.
Vse
3.
but
they
shall
see
and
be
ashamed
.
This
also
serveth
for
consolation
of
the
Church
,
for
let
them
not
be
too
much
dejected
with
consideration
either
of
Gods
revealed
wrath
,
or
their
own
just
fear
,
no
,
though
their
fear
do
shake
and
stagger
their
very
faith
for
a
time
,
for
God
will
not
forsake
them
unto
despair
,
but
will
let
some
of
the
beams
of
grace
shine
even
through
the
clouds
of
fear
to
comfort
them
,
David
felt
it
,
Psal.
56.3
.
and
confest
it
,
saying
:
What
time
I
am
afraid
,
I
will
trust
in
thee
.
See
how
they
grow
together
,
fear
and
faith
.
But
this
is
objected
as
an
argument
against
that
doctrine
of
the
assurance
of
salvation
,
Ob.
that
a
child
of
God
may
have
in
this
life
,
for
it
is
urged
:
Can
a
man
that
standeth
assured
of
the
favour
of
God
to
him
in
Christ
Jesus
be
so
shaken
with
fear
,
as
the
Church
here
confesseth
.
We
answer
.
1
That
fear
of
temporall
smart
in
this
life
is
naturall
,
Sol.
and
may
be
in
the
sons
of
God
,
it
was
in
the
Sonne
of
God
Jesus
Christ
,
and
it
may
be
without
sin
,
and
the
elect
,
although
they
fear
the
judgments
of
God
on
earth
,
yet
they
doubt
not
,
but
that
their
names
are
written
in
heaven
.
2
That
fear
is
not
against
faith
,
which
is
quick
and
sensible
of
the
wrath
and
judgments
of
God
:
it
is
Cos
fidei
the
Whetstone
of
faith
,
it
puts
a
better
edg
upon
it
,
and
serves
to
teach
us
to
lay
so
much
the
faster
hold
upon
Jesus
Christ
.
Courage
either
to
resist
an
evill
ingruent
without
a
right
knowledg
of
it
,
or
to
bear
an
evill
incumbent
,
without
a
right
understanding
both
of
the
Authour
of
it
,
the
cause
of
it
,
or
the
end
of
it
,
or
the
measure
of
it
,
is
not
courage
but
stupidity
.
But
when
we
do
rightly
know
God
to
lay
his
hand
on
us
for
sin
,
or
hear
him
threaten
us
with
the
rod
:
is
it
not
time
to
fear
,
and
to
pray
with
Jeremie
:
Be
not
a
terrour
to
me
,
Jer.
17.17
.
for
thou
art
my
hope
in
the
day
of
evill
.
3
Fear
and
faith
go
together
,
in
respect
of
the
temporall
judgments
of
God
,
because
the
threatnings
of
temporall
judgments
are
not
always
peremptory
,
but
oft-times
conditionall
,
therefore
the
King
of
Niniveh
proclaiming
a
generall
.
Fast
and
repentance
in
Niniveh
,
had
this
encouragement
:
Jonah
3.9
.
Who
can
tell
,
if
God
will
turn
and
repent
,
and
turn
away
from
his
fierce
anger
that
we
perish
not
?
God
himself
hath
put
us
into
this
comfort
.
At
what
instant
I
shall
speak
concerning
a
nation
,
Jer.
18.7
.
and
concerning
a
Kingdome
,
to
pluck
up
,
and
to
pull
down
,
and
to
destroy
it
.
If
that
nation
against
whom
I
have
pronounced
,
turn
from
their
evill
,
I
will
repent
of
the
evill
that
I
thought
to
do
unto
them
.
So
that
this
fear
of
the
temporall
judgments
of
God
,
doth
no
way
weaken
the
faithfull
assurance
that
we
have
conceived
of
eternall
salvation
,
rather
it
strengtheneth
it
,
yea
,
the
more
that
we
either
tast
or
fear
the
punishing
hand
of
God
here
,
the
more
do
we
desire
the
release
of
us
hence
,
which
is
rest
from
all
labours
.
4
They
that
take
this
fear
to
be
contrary
to
faith
,
and
assurance
of
the
favour
of
God
do
mistake
it
,
for
it
is
true
,
that
a
doubtfull
and
despairing
fear
doth
destroy
faith
,
but
the
faithfull
cannot
fall
into
that
fear
,
because
God
presseth
not
his
temptations
above
that
which
his
children
are
able
to
bear
.
And
fear
in
them
is
but
contrary
to
presumption
,
it
is
not
contrary
to
faith
,
which
thus
appears
,
because
this
fear
doth
not
make
the
servants
of
God
give
over
the
work
of
their
salvation
,
rather
it
makes
them
double
their
endevours
,
and
redeem
the
time
.
But
in
the
reprobate
their
fear
doth
make
them
give
heaven
gone
from
them
,
and
professe
it
lost
labour
to
serve
God
.
Ye
have
said
,
it
is
in
vain
to
serve
God
,
and
what
profit
is
it
that
we
have
kept
his
Ordinances
,
Mal.
3.14
.
and
that
we
have
walked
mournfully
before
the
Lord
of
hoasts
.
But
they
that
feared
the
Lord
spake
often
one
to
another
:
that
is
,
encouraged
one
another
,
and
it
is
said
,
the
Lord
hearkned
and
heard
it
,
&c.
3
The
effect
of
this
fear
:
That
I
might
rest
in
the
day
of
trouble
.
This
also
sheweth
that
this
fear
of
the
Church
was
not
separated
from
faith
,
for
it
is
entertained
of
purpose
to
settle
the
heart
,
and
to
give
it
rest
in
the
day
of
trouble
.
I
cannot
but
often
remember
that
sweet
saying
of
Austine
:
Medicina
est
quod
pateris
,
thy
suffering
is
the
Physick
,
for
the
Physick
that
we
take
to
purg
the
ill
humours
of
the
body
,
doth
make
the
body
more
sick
for
the
time
,
and
so
do
the
chastisements
of
God
.
The
fear
of
judgment
threatned
,
is
more
pain
to
the
children
of
God
,
then
the
sense
of
the
judgment
inflicted
.
It
is
a
note
of
the
just
,
that
they
rejoyce
in
tribulations
,
yet
you
see
they
fear
tribulations
before
they
come
,
which
shews
that
the
bitternesse
of
that
cup
,
is
more
in
the
cause
then
in
the
effect
.
The
righteous
in
these
threatnings
do
behold
God
in
displeasure
,
themselves
in
the
guilt
of
provocation
,
and
nothing
goeth
so
neer
the
heart
of
a
godly
man
,
as
that
his
God
should
take
any
unkindnesse
at
him
,
for
in
his
favour
is
life
.
To
help
this
,
when
God
threatneth
,
the
just
man
feareth
,
and
that
fear
doth
both
remember
him
of
the
occasion
of
this
judgment
,
and
composeth
him
to
repentance
of
his
sin
,
and
to
prayer
,
to
divert
it
,
or
to
patience
in
it
.
Fear
joyned
with
faith
,
prepareth
us
for
peace
and
rest
in
the
day
of
trouble
.
Doct.
An
admirable
work
it
is
of
wisedome
and
mercy
to
extract
rest
out
of
fear
,
but
to
him
that
brought
light
out
of
darkness
,
nothing
is
impossible
,
more
to
give
rest
in
the
day
of
trouble
,
when
the
soul
refuseth
comfort
,
and
even
begins
to
take
a
kind
of
pride
in
the
fulnesse
of
miserie
,
and
saith
,
videte
si
dolor
,
sicut
delo●●●us
.
1
Because
these
inward
convulsions
of
the
hid
man
of
the
heart
are
joyned
evermore
in
the
godly
,
Reas.
1
with
an
hatred
of
the
sin
that
deserved
them
,
for
from
hence
ariseth
this
confession
;
Peccavi
.
Observe
it
in
Job
,
he
did
not
ask
,
Reas.
2
Quid
patior
?
but
Quid
faciam
tibi
?
so
it
worketh
in
us
a
care
and
conscience
of
obedience
hereafter
.
It
also
discerneth
an
issue
out
of
trouble
,
Reas.
3
for
where
fear
doth
not
overgrow
,
there
is
a
sweet
apprehension
of
joy
in
the
end
as
the
Apostle
saith
,
afterward
it
yieldeth
,
Heb.
12.11
.
The
peaceable
fruit
of
righteousnesse
,
unto
them
which
are
exercized
thereby
.
Wherefore
,
lift
up
the
hands
that
hang
down
,
and
the
feeble
knees
.
Vse
1
Make
streight
paths
for
your
feet
,
lest
that
which
is
lame
be
turned
out
of
the
way
,
but
let
it
rather
be
healed
.
The
way
is
there
described
.
Follow
peace
with
all
men
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord
.
Look
diligently
,
lest
any
man
fall
from
the
grace
of
God
,
lest
any
root
of
bitternesse
springing
up
in
you
trouble
you
.
Out
of
this
whole
passage
,
you
may
observe
a
sweet
description
of
a
full
repentance
.
-
1
Here
is
the
law
of
God
,
revealing
both
sinne
and
the
judgment
due
to
it
,
called
here
,
the
hearing
of
the
voyce
of
God
.
-
2
Here
is
the
conscience
agonized
with
the
fear
of
Gods
judgments
.
-
3
Here
is
the
fruit
and
benefit
thereof
,
even
peace
and
rest
●n
the
day
of
trouble
.
Here
is
sowing
in
tears
,
and
reaping
in
joy
,
rather
it
is
Sun-shine
in
a
tempest
,
for
the
outward
man
is
shaken
,
and
the
flesh
suffereth
,
but
the
just
do
say
with
the
ever
blessed
Virgin
.
My
spirit
rejoyceth
in
God
my
Saviour
.
Impii
non
sic
,
not
so
with
the
wicked
:
for
God
hath
said
it
,
that
there
shall
be
no
peace
at
the
last
to
them
,
but
as
the
raging
of
the
angry
sea
,
which
casteth
up
nothing
but
foam
and
dirt
.
2
The
miseries
of
the
land
.
This
is
described
fully
.
-
1
In
the
agent
.
-
2
In
the
patient
.
In
the
agent
two
wayes
.
-
1
The
Primus
motor
,
the
supream
agent
,
God
.
-
2
The
instruments
of
action
:
his
troops
,
these
are
the
Chaldaeans
.
In
the
patient
the
land
of
Canaan
distrest
,
as
you
have
heard
.
-
1
In
the
trees
bearing
fruit
.
-
1
The
figtree
.
-
2
The
vine
.
-
3
The
olive
.
-
2
In
the
field
or
arable
.
-
3
In
their
Cattell
-
1
Such
as
feed
abroad
-
2
Such
as
are
stalled
1
Concerning
the
agent
Supream
,
God
.
The
same
hand
that
gave
them
possession
of
that
good
land
,
Doct.
doth
now
remove
them
thence
,
here
is
Mutatio
dextrae
.
It
is
a
thing
notable
that
God
is
ever
in
Scripture
described
to
us
constant
,
yesterday
and
to
day
,
and
the
same
for
ever
,
without
variablenesse
,
or
so
much
as
a
shadow
of
alteration
,
yet
in
his
government
of
the
world
,
he
sometimes
giveth
,
and
sometimes
he
taketh
away
:
sometimes
he
filleth
,
and
sometimes
he
emptieth
.
The
reason
hereof
is
partly
in
our selves
,
Reas.
1
for
as
our
obedience
and
service
of
him
,
doth
both
gain
and
assure
to
us
all
good
things
,
Isa.
1.19
,
20.
as
himself
telleth
us
.
If
you
consent
and
obey
,
you
shall
eat
the
good
things
of
the
land
.
So
our
disobedience
and
transgression
doth
lose
us
all
these
things
,
as
he
addeth
.
If
you
refuse
and
rebell
,
you
shall
be
devoured
with
the
sword
:
for
the
mouth
of
the
Lord
hath
spoken
it
.
Partly
it
is
in
God
,
for
his
mercy
in
giving
,
must
not
destroy
his
justice
in
punishing
of
evill
doers
;
Reas.
2
for
if
it
be
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
us
,
2
Thes.
1.6
it
must
needs
be
as
righteous
to
recompence
tribulation
,
to
them
that
trouble
him
.
It
is
an
heavy
complaint
that
God
made
of
this
people
.
I
have
nourished
and
brought
up
children
,
Isal.
1.2
.
and
they
have
rebelled
against
me
.
It
is
well
observed
in
God
that
he
is
primus
in
amere
,
&
postremus
in
odio
:
he
loveth
us
before
we
can
seek
his
face
,
and
we
are
tender
in
sight
,
before
we
know
the
right
hand
from
the
left
,
as
in
the
case
of
Nineveh
,
God
pleaded
with
Jonah
for
the
infants
.
But
God
never
forsaketh
us
,
till
we
first
forsake
him
,
not
then
,
if
there
be
but
animus
revertendi
,
he
is
patient
and
long
suffering
,
but
when
we
come
once
to
two
evils
.
To
forsake
him
the
Fountain
of
living
waters
,
and
to
dig
to
our selves
cisterns
of
our
own
making
,
then
he
can
no
longer
forbear
,
when
we
grow
A
sinfull
nation
,
a
people
laden
with
iniquity
,
Isai.
1.4
.
a
seed
of
evill
doers
,
children
that
are
corrupters
,
forsaking
the
Lord
,
provoking
the
Holy
One
of
Israel
to
anger
,
going
away
backward
.
No
wonder
,
If
he
make
our
Countrey
desolate
,
burn
our
Cities
with
fire
,
let
strangers
devour
our
land
in
our
presence
,
and
lay
it
desolate
,
as
overthrown
by
strangers
.
Where
we
are
guilty
to
our selves
of
provocation
,
Vse
1
of
the
Lord
against
us
,
we
have
cause
to
lay
all
the
blame
upon
our selves
,
and
to
say
;
We
have
gone
away
from
thee
,
and
have
not
hearkned
to
thy
voice
,
therefore
art
thou
displeased
with
us
.
Seeing
the
Justice
of
God
doth
set
him
against
us
,
we
are
also
to
acquite
him
of
any
hard
measure
towards
us
,
and
to
say
,
just
art
thou
,
O
Lord
,
and
just
are
thy
judgments
.
But
especially
,
this
stirreth
us
up
to
divert
this
wrath
to
come
,
for
to
that
purpose
God
giveth
warning
by
threatnings
,
not
in
judgment
to
punish
and
torment
us
,
before
our
time
with
the
fear
of
them
,
and
after
in
their
time
with
the
sense
of
them
,
but
to
admonish
us
to
fly
from
the
anger
to
come
;
for
Jeremy
was
sent
on
this
very
message
to
this
people
,
and
he
threatned
them
from
God
,
as
Habakkuk
here
doth
,
yet
with
this
caution
of
repentance
.
For
Jeremie
being
required
by
King
Zedekiah
to
enquire
of
the
Lord
concerning
Nebuchadnezzar
,
King
of
Babel
,
If
the
Lord
will
deal
with
us
according
to
all
his
wonderfull
works
that
hee
will
go
from
us
.
Jer.
21.2
.
Jeremie
through
the
whole
Chapter
resolveth
him
,
that
God
is
purposed
to
deliver
his
people
and
their
Land
,
into
the
hand
of
King
Nebuchadnezzar
,
yet
in
the
next
Chapter
he
bringeth
this
comfortable
message
,
from
God
to
the
King
.
Thus
,
Jer.
22.1
.
saith
the
Lord
,
go
down
to
the
King
of
Judah
,
and
speak
there
this
word
.
And
say
,
hear
the
Word
of
the
Lord
,
O
King
of
Judah
,
that
sittest
upon
the
throne
of
David
,
thou
and
thy
servants
,
and
the
people
that
enter
in
by
these
gates
.
Thus
,
saith
the
Lord
,
execute
you
judgment
and
righteousnesse
,
and
deliver
the
spoiled
out
of
the
hand
of
the
oppressour
,
and
do
no
wrong
,
do
no
violence
to
the
stranger
,
the
Fatherlesse
,
nor
the
Widow
,
neither
shedinnocent
bloud
in
this
place
.
For
if
you
do
this
thing
indeed
,
then
there
shall
enter
in
by
the
gates
of
this
house
,
Kings
sitting
for
David
upon
his
throne
,
riding
in
Chariots
,
and
on
horses
,
he
and
his
servants
,
and
his
people
.
But
if
ye
will
not
hear
these
words
,
I
swear
by
my self
,
saith
the
Lord
,
that
this
house
shall
become
a
desolation
,
&c.
This
declareth
that
the
threatnings
of
God
when
he
menaceth
our
sins
with
judgments
,
are
like
Jonathans
arrows
,
shot
rather
to
give
us
warning
then
to
hurt
us
.
Which
admonisheth
us
,
that
whensoever
any
fear
surprizeth
us
of
wrath
to
come
upon
our
land
,
either
in
the
corruption
of
our
religion
,
or
in
the
perturbation
of
our
peace
,
or
in
the
fear
of
falf
friends
that
may
kisse
and
betray
,
or
in
the
dearth
and
scarcity
of
the
necessaries
of
life
,
in
any
,
in
all
these
fears
the
change
of
our
ways
,
the
repentance
of
our
sins
,
the
amendment
of
our
lives
,
will
ever
make
our
peace
with
our
God
,
and
turn
away
these
threatned
and
feared
evils
from
us
,
for
godlinesse
hath
the
promises
both
of
this
life
,
and
of
that
which
is
to
come
.
2
Let
us
consider
the
instruments
in
this
action
called
his
troops
.
The
armies
of
the
Chaldaeans
,
Doct.
by
which
Israel
is
to
be
punished
,
are
the
troops
of
God
.
God
owns
them
,
as
Jeremiah
telleth
Zedechiah
;
Thus
,
saith
the
Lord
God
of
Israel
,
Jer.
21.4.5
.
Behold
,
I
will
turn
back
the
weapons
of
war
,
that
are
in
your
hands
,
wherewith
ye
fight
against
the
King
of
Babylon
,
and
against
the
Chaldaeans
which
besiege
you
without
the
wals
,
and
I
will
assemble
them
into
the
midst
of
this
City
.
And
I
my self
will
fight
against
you
with
an
out-stretched
hand
,
and
with
a
strong
arm
,
even
in
anger
,
and
in
fury
,
and
in
great
wrath
.
So
he
told
them
before
in
this
Prophecy
.
I
raise
up
the
Chaldaeans
,
a
bitter
and
hasty
nation
,
Hab.
1
6.
which
shall
march
through
the
breadth
of
the
land
,
to
possesse
the
dwelling
places
that
are
not
theirs
.
From
whence
we
have
learnt
.
That
God
ordereth
this
war
against
his
people
,
which
Doctrine
we
have
at
large
handled
in
the
Prophecy
of
Obdiah
.
We
learnt
also
that
God
punisheth
one
evill
nation
by
another
,
and
those
whom
he
employeth
in
the
correction
of
his
enemies
,
he
protecteth
and
prospereth
in
their
wars
,
and
he
is
very
carefull
to
pay
them
wages
,
as
in
the
service
of
Egypt
against
Tyrus
,
which
Nebuchadnezzar
did
.
Ezek.
29.20
.
I
have
given
him
the
Land
of
Egypt
,
for
the
service
wherewith
he
served
against
it
,
because
they
wrought
for
me
,
saith
the
Lord
God
.
For
God
can
make
use
of
wicked
men
to
ferve
in
his
troops
,
for
the
punishing
of
such
as
rebell
against
him
.
Therefore
,
let
no
man
say
the
Turk
is
an
enemy
to
God
and
to
Religion
,
he
serveth
Mahomet
,
he
is
an
infidell
,
and
therefore
he
shall
not
prevail
against
us
.
Let
no
man
say
,
the
Pope
is
a
man
of
Sin
,
and
a
mainteiner
of
Idolatry
,
an
usurper
upon
the
royall
prerogatives
of
Jesus
Christ
:
he
advanceth
himself
above
all
that
is
called
God
,
and
is
worshipped
,
hee
is
an
incroacher
upon
the
rights
and
honours
,
and
power
of
Princes
,
and
usurpeth
a
transcendent
jurisdiction
over
them
,
a
mainteiner
of
treason
,
and
murther
of
Kings
,
a
Coiner
of
Articles
of
Faith
,
an
hider
of
the
Word
of
God
,
a
maker
of
counter-laws
,
against
the
Law
of
God
:
therefore
neither
he
nor
his
religion
shall
ever
prevail
against
the
Professours
of
the
truth
of
God
.
For
if
these
sins
be
found
in
our
land
,
which
God
conditioned
again
in
Judah
,
that
is
;
If
just
judgment
be
not
executed
,
and
righteousnesse
practised
,
if
the
spoiled
be
not
delivered
from
the
hand
of
the
oppressour
:
if
wrong
be
done
to
the
stranger
,
the
poor
,
the
Fatherlesse
,
and
the
Widow
.
Turk
and
Pope
;
Papists
,
and
Infidels
;
may
be
gathered
together
into
the
troops
of
God
,
and
employed
against
us
,
and
prevail
against
us
,
for
we
are
no
better
then
Judah
,
nor
deerer
to
God
then
his
own
people
.
And
if
he
please
to
punish
Christendome
,
or
the
professours
of
his
truth
by
these
,
if
once
they
become
Gods
troops
,
they
shall
prosper
and
carry
all
before
them
.
2
The
misery
in
the
patient
:
the
Land
of
Israel
threatned
,
as
you
hear
in
the
trees
.
Here
are
named
the
chief
trees
for
fruit
,
the
fig-tree
,
the
vine
,
and
the
olive
.
Non
omnis
fert
omnia
tellus
,
these
trees
do
not
grow
in
all
lands
,
our
land
though
rich
and
plenteous
is
no
fit
soil
for
these
trees
.
They
served
for
food
,
and
they
are
of
speciall
note
,
for
in
the
parable
of
Jotham
.
When
the
trees
went
to
choose
them
a
King
,
●●dg
.
9.8
.
they
came
first
to
the
olive
tree
,
and
said
,
reign
thou
over
us
,
they
went
next
to
the
fig-tree
,
and
then
to
the
vine
.
The
Olive
saith
;
shall
I
leave
my
fatnesse
,
wherewith
by
me
they
honour
God
and
man
.
The
fig-tree
saith
;
should
I
forsake
my
sweetnesse
and
my
good
fruit
.
The
vine
saith
;
should
I
leave
my
wine
which
cheareth
God
and
man
.
You
see
of
how
excellent
use
these
fruits
were
;
two
of
them
used
in
the
speciall
service
of
God
,
Oil
,
and
Wine
,
and
often
is
the
Land
of
Canaan
praised
for
fruitfulnesse
,
in
respect
of
these
trees
growing
there
,
which
every
soil
doth
not
yield
:
they
are
all
of
excellent
use
both
for
food
and
medicine
,
and
David
saith
of
Wine
,
that
it
maketh
glad
the
heart
of
man
,
of
Oile
,
that
it
maketh
him
have
a
cheerfull
countenance
.
The
failing
of
these
,
which
the
soil
did
naturally
bring
forth
,
doth
shew
that
God
had
called
in
his
blessing
,
which
he
gave
to
that
land
,
for
the
true
nature
of
every
soil
is
the
Word
of
Gods
blessing
,
which
once
called
in
,
a
fruitfull
land
is
made
barren
,
and
a
populous
countrey
is
soon
turned
into
a
desert
.
But
this
is
not
all
,
not
onely
God
will
smite
the
land
in
these
excellent
fruits
,
which
are
for
food
,
but
as
Jeremie
threatneth
,
They
shall
cut
down
the
choice
Cedars
,
Jer.
22.7
.
and
cast
them
into
the
fire
:
trees
for
building
.
The
reason
whereof
we
may
finde
in
the
first
of
our
parents
,
Reason
.
who
no
sooner
had
sinned
,
but
God
accursed
the
earth
for
their
sakes
.
So
that
we
may
say
as
the
Church
doth
in
this
Psalme
,
Was
thy
wrath
against
the
trees
of
the
land
,
that
thou
smotest
them
?
not
so
,
but
against
the
sins
and
sinners
of
the
land
.
This
further
appeareth
in
the
common
ground
,
for
it
followeth
,
the
fields
shall
yield
no
meat
.
Bread
is
the
staffe
of
life
,
God
threatneth
to
break
the
staffe
of
bread
.
So
he
bad
Ezechiel
prophecy
.
Son
of
man
,
I
will
break
the
staffe
of
bread
in
Jerusalem
,
Ez●k.
4.16
.
and
they
shall
eat
their
bread
by
weight
,
and
with
care
.
God
hath
many
ways
to
perform
this
judgment
,
either
by
taking
away
his
blessing
from
the
earth
,
that
it
shall
not
bring
forth
bread
for
the
use
of
man
.
Thus
he
maketh
a
fruitfull
land
barren
,
or
he
can
hold
in
the
early
,
and
the
later
rain
,
that
it
shall
not
fall
to
moisten
the
earth
as
in
the
time
of
Aggaeus
the
Prophet
.
Ye
looked
for
much
,
and
lo
,
Ag.
1
9
,
10
it
came
too
little
.
The
heaven
over
you
is
staied
from
dew
,
and
the
earth
under
you
is
staied
from
her
fruit
.
Yea
,
God
when
he
pleaseth
can
drown
the
fruits
of
the
earth
with
too
much
rain
,
and
destroy
the
crop
,
and
when
he
hath
shewed
us
plenty
upon
the
ground
,
hee
can
deceive
the
hope
of
the
husbandman
,
and
make
a
thin
harvest
.
When
we
have
gathered
in
our
crop
,
he
can
blow
upon
it
,
and
destroy
it
in
the
barn
,
he
hath
his
judgments
in
store
,
ready
to
be
executed
upon
sinners
.
We
have
tasted
of
this
rod
,
for
how
did
God
crown
the
former
year
with
plenty
,
and
how
unthankfully
was
it
entertained
of
many
?
what
complaint
did
we
hear
of
the
cheapness
of
Corn
,
not
able
to
yield
the
rackt
rents
of
their
ground
to
the
labouring
husbandmen
,
to
satisfie
the
greedy
Landlord
.
And
God
heard
from
heaven
,
how
heavy
his
plentifull
hand
was
to
many
,
and
he
hath
since
shut
it
up
,
and
turned
our
plenty
into
dearth
,
and
now
he
heareth
another
cry
of
the
poor
:
their
labours
will
scarce
give
them
bread
to
eat
.
Yet
another
woe
:
the
cattell
fail
both
in
the
fields
and
in
the
stals
,
fat
and
lean
beasts
;
the
enemy
destroyeth
them
,
and
the
barrenness
of
the
land
affordeth
them
no
food
:
when
God
gave
man
Lordship
over
all
sheep
,
and
Oxen
,
and
over
all
the
beasts
of
the
field
;
he
did
not
devolve
his
prerogative
dominion
upon
man
,
but
reserved
his
royall
supremacy
over
them
,
and
a
power
of
resumption
,
that
if
man
neglected
his
service
,
these
creatures
in
their
kinds
should
fail
him
.
You
behold
in
this
whole
passage
a
miserable
face
of
a
land
with
which
God
is
fallen
out
,
the
very
foil
is
accursed
for
the
peoples
sakes
,
the
people
either
perish
by
the
sword
,
or
go
into
captivity
,
or
tarrie
to
serve
the
enemy
in
the
land
.
The
full
Cities
,
the
glorious
buildings
therein
,
either
demolisht
and
laid
even
with
the
ground
,
or
inhabited
by
strangers
You
have
heard
before
,
what
sins
have
brought
these
evils
upon
this
pleasant
land
.
Corruption
in
common
conversation
,
between
man
and
man
.
Corruption
in
religion
and
the
service
of
God
.
Corruption
administration
of
Justice
.
And
so
free
as
our
land
is
from
these
sins
,
so
far
are
these
judgments
off
from
us
.
But
if
either
the
present
times
or
times
to
come
,
are
or
shall
be
guilty
of
these
heinous
sins
,
I
think
we
may
boldly
say
,
that
God
is
holy
now
as
ever
he
was
,
to
hate
them
,
and
the
committers
of
them
,
and
as
wise
as
ever
he
was
to
discern
them
,
and
as
just
as
ever
he
was
to
punish
them
.
We
know
that
these
sins
carried
Gods
people
into
a
strange
land
,
where
they
had
not
the
heart
to
sing
the
songs
of
the
Lord
.
God
best
knows
why
,
but
we
see
a
great
part
of
the
Protestant
reformed
Church
,
at
this
time
bleeding
under
the
sword
,
or
flying
from
the
hand
,
or
standing
upon
their
guard
against
the
power
of
strong
opposition
,
and
by
the
mercy
of
God
,
we
are
lookers
on
,
and
their
smart
is
not
yet
shared
amongst
us
;
but
if
Canaan
were
thus
smitten
both
in
the
soil
,
and
fruit
,
and
beasts
thereof
,
and
most
,
in
the
inhabitants
of
it
.
If
our
brethren
,
professours
,
with
us
of
the
same
Religion
,
do
in
our
dayes
suffer
so
many
vexations
,
we
had
need
study
holinesse
of
life
,
and
put
more
fire
into
our
zeal
of
Religion
,
and
make
the
ballance
of
Justice
even
,
lest
we
drink
of
the
same
cup
of
bitternesse
.
The
Jews
returned
again
to
their
land
from
their
captivity
,
they
had
the
face
of
it
renewed
,
they
had
their
Temple
rebuilt
,
Religion
re-planted
,
and
then
they
relapsed
to
their
former
sins
,
and
in
Christs
time
:
Christ
was
bound
,
and
Barraba●
was
set
loose
.
And
not
long
after
,
the
Jews
went
into
a
dispersion
,
wherein
they
have
continued
almost
,
one
thousand
six
hundred
years
.
God
be
mercifull
to
us
,
to
preserve
us
from
their
sins
and
from
their
punishments
,
that
our
trees
may
bring
forth
their
blossoms
,
and
their
fruits
,
in
their
seasons
,
that
our
land
may
bring
forth
encrease
,
that
our
Oxen
may
be
strong
to
labour
,
that
there
be
no
invasion
,
no
leading
into
captivity
,
and
no
complaining
in
our
streets
.
Amen
,
Amen
.
Verse
18
Yet
will
I
rejoyce
in
the
Lord
,
H●b
3.18
.
I
will
joy
in
the
God
of
my
salvation
.
19.
The
Lord
God
is
my
strength
,
and
he
will
make
my
feet
like
Hinds
feet
,
and
he
will
make
me
to
walk
upon
my
high
places
.
To
the
chief
singer
upon
my
stringed
Instruments
.
THis
is
the
last
part
of
this
Psalme
,
it
endeth
in
consolation
,
notwithstanding
all
these
afflictions
of
the
Church
threatned
,
though
they
shall
fall
upon
it
,
and
it
must
needs
suffer
this
sharp
Visitation
.
Yet
will
I
rejoyce
in
the
Lord
.
It
is
the
Apostles
counsell
,
Phil.
4.4
.
Rejoyce
in
the
Lord
alwayes
:
and
here
the
Church
doth
so
:
the
Apostle
resumeth
it
again
,
I
say
rejoyce
:
and
the
Church
here
resumeth
it
.
I
will
joy
in
the
God
of
my
salvation
shewing
the
reason
and
ground
of
her
joy
,
Psal.
13.5
.
which
is
Gods
salvation
.
My
heart
shall
rejoyce
in
thy
salvation
.
The
Lord
God
is
my
strength
.
]
they
are
the
words
of
David
,
and
he
is
more
full
and
Rhetoricall
in
the
expressure
thereof
.
I
will
love
thee
,
Psal.
18.1
,
2.
O
Lord
,
my
strength
.
The
Lord
is
my
rock
,
and
my
fortresse
,
my
deliverer
,
my
God
,
my
strength
,
in
whom
I
will
trust
,
my
buckler
,
and
the
horn
of
my
salvation
,
my
high
tower
.
David
speaks
like
one
in
love
with
God
,
for
he
doth
adorn
him
with
confession
of
praise
,
and
his
mouth
is
filled
with
the
praise
of
the
Lord
,
which
he
expresseth
in
this
exuberancy
and
redundance
of
holy
Oratory
:
the
Church
addeth
.
He
will
make
my
feet
like
hinds
feet
.
]
this
also
is
borrowed
of
David
,
in
the
same
Psalme
.
He
maketh
my
feet
like
hinds
feet
,
and
setteth
me
upon
my
high
places
:
Psal.
18.33
.
that
is
,
he
doth
give
swiftnesse
and
speed
to
his
Church
;
as
St.
Augustine
interpreteth
it
,
transcendendo
spinosa
,
&
ambrosa
implicamenta
hujus
saeculi
:
passing
lightly
through
the
thornie
and
shadie
incumberances
of
this
world
.
He
will
make
me
walk
upon
my
high
places
.
David
saith
:
he
setteth
me
upon
my
high
places
.
For
,
consider
David
,
as
he
then
was
,
when
he
composed
this
Psalm
,
it
was
at
the
time
when
God
had
delivered
him
from
the
hand
of
all
his
enemies
,
and
from
the
hand
of
Saul
.
For
then
God
set
his
feet
on
high
places
,
setting
his
Kingdome
,
and
establishing
him
in
the
place
of
Saul
.
The
Church
here
hoping
to
obtein
of
God
the
like
deliverance
by
faith
,
apprehendeth
the
same
mercy
and
favour
of
God
,
that
God
will
again
restore
them
to
their
high
places
,
and
establish
them
in
the
same
:
that
is
,
in
the
free
and
undisturbed
possession
of
their
own
land
,
and
the
liberties
thereof
.
Isaiah
58.14
.
Those
are
called
high
places
,
Deut.
32.13
.
because
God
was
exalted
in
them
,
in
the
profession
of
Religion
,
and
God
exalted
them
above
all
other
places
of
the
world
by
his
speciall
favour
,
as
it
is
said
,
Non
fecit
taliter
.
St.
Augustine
goeth
higher
in
the
mysticall
surveigh
of
these
words
,
and
looketh
up
to
the
future
glory
of
the
Church
,
saying
,
Super
Coelestem
habitationem
figet
intentionem
meam
,
ut
impleat
in
omnem
plenitudinem
Dei
.
The
last
words
of
the
Psalm
,
are
a
dedication
thereof
,
to
the
use
of
the
Church
,
dedicating
it
to
the
chief
singer
,
to
be
fitted
to
the
Church
musique
,
that
it
may
be
sung
in
the
congregation
.
The
words
are
taken
from
Davids
Psalmes
,
Doct.
1
and
applyed
to
this
perticular
occasion
of
the
Church
.
From
whence
we
are
taught
,
what
use
we
may
make
of
Davids
Psalms
in
our
frequent
reading
and
meditation
of
them
.
Our
Church
hath
divided
the
Psalms
into
so
many
equall
portions
for
our
reading
,
that
in
every
thirty
days
,
such
as
can
read
,
may
read
over
the
whole
book
of
Davids
Psalmes
,
and
it
is
no
great
task
for
every
one
of
us
,
so
to
read
them
over
privately
in
our
houses
:
the
benefit
is
great
that
will
redound
to
them
,
that
shall
do
this
,
for
this
will
our
experience
finde
,
that
St.
Augustine
long
ago
hath
testified
of
the
book
of
Psalms
,
that
it
is
,
Communis
quidam
bonae
doctrinae
thesaurus
,
a
common
store-house
of
good
learning
:
it
will
instruct
the
ignorant
,
it
will
draw
on
forward
those
that
are
incipients
,
it
will
perfect
those
that
are
proficients
,
it
will
comfort
all
sorts
of
afflictions
,
veteribus
animarum
vulneribus
novit
mederi
,
&
recentibus
remedium
applicare
,
it
knows
how
,
&c.
He
that
would
pray
to
God
,
may
make
choice
here
of
fit
forms
dictated
by
the
Spirit
of
God
,
to
petition
God
upon
all
occasions
,
whatsoever
he
would
desire
of
God
,
either
to
give
him
,
or
to
forgive
him
.
He
that
would
make
confession
of
his
sins
to
God
,
is
here
furnished
&
accommodated
with
the
manner
of
searching
and
ripping
up
of
the
conscience
,
and
laying
the
hid
man
of
the
heart
open
before
God
.
He
that
would
make
confession
of
praise
,
hath
his
mouth
filled
with
forms
of
praise
,
to
set
forth
the
goodness
of
God
,
either
in
perticular
to
himself
,
or
in
general
,
to
the
whole
Church
.
He
that
is
merry
,
and
rejoyceth
in
the
Lord
,
may
finde
here
the
musique
of
true
joy
,
and
may
from
hence
gather
both
matter
and
manner
of
Jubilation
:
you
see
that
the
Church
in
my
text
resorteth
to
this
store
house
of
comfort
.
He
that
findeth
himself
dul
and
heavy
in
the
duties
of
Gods
service
,
may
here
finde
cheerfull
strains
of
musique
to
quicken
his
dead
affections
,
and
to
put
life
into
them
.
Many
are
too
well
conceited
of
their
own
sufficiency
for
those
holy
services
of
God
,
so
that
in
confession
of
sins
,
in
prayer
or
in
praysing
God
,
they
over-ween
their
own
measure
of
the
spirit
of
God
,
and
are
too
much
wedded
to
their
own
forms
of
addresse
to
God
.
But
let
no
man
despise
these
helps
,
the
best
of
us
all
need
them
,
&
the
most
able
amongst
us
shal
abate
nothing
from
his
own
sufficiency
,
to
borrow
of
them
,
we
are
sure
that
the
Holy
Ghost
hath
indited
them
:
and
if
a
wise
judgment
do
make
choice
and
fit
application
of
them
to
our
severall
purposes
,
and
occasions
,
we
cannot
more
holily
or
more
effectually
expresse
our selves
then
in
them
,
the
sweet
singer
of
Israel
hath
furnished
us
plentifully
by
them
.
2
Before
I
come
to
handle
the
text
in
the
parts
thereof
,
let
me
return
your
thoughts
to
the
former
verse
,
where
the
Church
putteth
her
own
case
in
great
affliction
,
supposing
the
good
land
flowing
with
milk
and
hony
,
touched
and
accursed
for
their
sakes
,
so
that
neither
their
best
fruit
trees
,
nor
their
common
fields
,
nor
their
fruits
,
nor
their
flocks
,
and
herds
shal
yield
encrease
,
yet
saith
she
:
Yet
will
I
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
Teaching
us
that
where
there
is
the
true
joy
of
the
Holy
Ghost
,
no
temporall
affliction
whatsoever
,
Doct.
2
though
it
extend
even
to
deprivation
of
the
necessaries
of
life
,
can
either
extinguish
or
so
much
as
eclipse
that
joy
,
but
that
as
a
light
it
will
shine
in
darknesse
.
The
Book
of
God
is
thick
sown
with
examples
and
promises
,
with
doctrine
and
use
,
with
assertions
and
experience
of
this
truth
,
and
it
is
so
sealed
to
the
perpetuall
consolation
of
the
Church
of
God
,
that
when
Christ
left
his
sheep
among
Wolves
,
saying
:
In
the
world
you
shall
have
affliction
.
He
left
the
Holy
Ghost
in
his
Church
in
the
office
,
and
under
the
name
and
title
of
a
comforter
:
to
assure
this
.
David
gives
a
good
reason
hereof
,
Reas.
1
for
he
knoweth
whereof
we
be
made
,
he
remembreth
we
are
but
dust
.
Indeed
we
are
made
of
such
stuffe
,
and
by
our
sin
,
we
have
so
marred
our
own
first
making
,
that
if
God
did
not
support
us
in
afflictions
,
with
a
strong
supply
of
faith
,
wee
should
soon
sink
under
the
burthen
of
our
own
infirmities
.
David
confesseth
as
much
.
I
have
fainted
,
unlesse
I
had
believed
to
see
the
goodnesse
of
the
Lord
in
the
land
of
the
living
.
Psal.
27.13
Blessed
be
God
that
ministreth
ever
some
comfort
to
sweeten
the
calamities
of
life
,
and
to
keep
the
soul
from
fainting
,
to
keep
the
head
above
water
,
that
the
deep
waters
swallow
us
not
up
.
The
true
Church
of
God
,
when
the
ambition
of
the
Bishop
of
Rome
,
to
be
universall
Bishop
began
to
sway
Religion
to
the
service
of
humane
policy
,
then
began
to
lose
of
her
full
numbers
,
many
of
them
,
most
of
them
defecting
to
popery
and
superstition
:
the
true
professors
of
the
Gospel
were
pursued
with
all
kinds
of
bloudy
persecution
,
and
in
many
years
,
the
true
Church
of
God
lived
in
concealment
,
yet
God
did
never
suffer
this
little
remaining
spark
to
be
quite
put
out
,
and
when
the
Pope
thought
himself
absolute
Lord
of
all
,
then
arose
Martin
Luther
,
an
arrow
out
of
their
own
quiver
,
and
in
the
low
ebbe
of
the
true
Church
,
he
opposed
the
Pope
,
and
put
a
new
life
into
the
true
Christian
Church
,
which
ever
since
his
time
hath
grown
to
a
cleerer
light
,
and
the
man
of
sin
is
more
and
more
revealed
,
and
the
mystery
of
ungodlinesse
detected
,
and
in
many
parts
of
Christendome
,
the
Pope
ejected
,
as
an
usurper
both
in
Ecclesiasticall
Hierarchy
,
and
temporall
Sovereignty
.
At
this
time
,
this
poor
Church
doth
suffer
persecution
in
France
,
and
is
threatned
with
utter
extirpation
.
In
Bohemia
,
the
Protestants
feel
the
uttermost
of
extremity
:
the
Prince
Palatine
,
and
the
Kings
Children
remain
under
proscription
,
and
in
exile
from
their
inheritance
,
and
their
country
invaded
and
depopulated
doth
groan
under
the
fury
of
war
,
Religion
is
oppressed
:
the
fig-tree
,
and
the
vine
,
and
olive
fail
,
the
earth
is
not
husbanded
to
profit
,
to
feed
the
inhabitants
:
In
this
extremity
,
what
comfort
surviveth
but
this
?
that
our
God
,
the
husband
of
his
Church
will
not
chide
continually
,
nor
reserve
his
anger
from
generation
to
generation
,
but
even
in
this
extremity
of
distresse
,
we
have
joy
in
his
favour
,
and
love
to
his
Church
.
This
holy
care
of
Religion
now
assaulted
,
and
the
naturall
care
that
our
loyall
allegiance
to
our
Sovereign
and
his
children
doth
lay
upon
us
,
inciteth
us
to
joyn
,
as
one
man
with
united
strength
to
work
for
God
and
his
truth
to
the
uttermost
of
our
best
abilities
,
and
who
knoweth
whether
God
having
crowned
our
land
,
so
many
years
with
peace
and
truth
,
doth
now
try
us
what
we
will
do
for
Religion
and
peace
,
and
how
forward
we
will
be
in
his
cause
,
and
how
charitably
compassionate
of
the
afflictions
of
our
brethren
abroad
:
wherein
,
if
we
shall
acquite
our selves
like
the
children
of
light
,
and
the
sons
of
peace
,
we
may
prevent
a
further
tryall
of
us
neerer
hand
in
our
own
land
.
Blessed
be
the
God
of
mercy
,
and
of
all
consolation
,
who
hath
revealed
to
us
this
comfort
and
joy
in
him
in
all
our
afflictions
,
that
we
may
be
able
to
comfort
the
distresses
of
our
brethren
,
as
we
our selves
are
comforted
of
our
God
.
His
Majesty
by
his
letters
gratiously
inviteth
all
his
loyall
subjects
to
this
commiseration
of
his
children
,
to
this
religious
compassion
of
Gods
afflicted
Church
,
he
requireth
us
your
Ministers
,
to
lay
this
as
neer
as
we
can
to
your
hearts
,
to
stir
up
your
willing
and
forward
affections
to
a
tendernesse
,
and
encrease
of
zealous
love
of
this
cause
,
and
he
believeth
,
that
our
labour
in
the
Lord
will
not
be
in
vain
.
If
it
be
heavy
to
us
to
part
with
some
small
portion
of
our
estates
to
this
assistance
,
what
is
it
to
his
children
to
lose
all
.
Impius
haec
tam
culta
novalia
miles
habebit
,
Barbarus
has
segetes
?
shall
we
look
on
whilst
Papists
possesse
the
inheritance
of
Protestants
,
while
superstition
and
Idolatry
usurpeth
the
temples
,
where
the
holy
worship
of
God
,
and
the
gospell
of
truth
and
peace
,
have
been
so
many
years
gloriously
mainteined
?
Hia
Majestie
hath
well
acquited
himself
to
us
to
be
a
Prince
of
peace
,
who
hath
with
unmeasurable
expence
assaid
,
by
mediation
and
treaties
,
to
compose
the
bloudy
wars
in
Christendome
,
with
fair
conditions
of
peace
;
he
hath
shewed
himself
tender
in
the
case
of
Christian
bloud
,
and
he
would
have
all
the
Christian
world
bear
him
witnesse
,
that
if
he
could
recover
the
inheritance
of
his
children
in
peace
,
he
would
not
draw
a
sword
,
nor
hazard
a
life
in
that
cause
.
He
is
now
put
to
it
,
to
seek
peace
by
the
way
of
wars
,
and
his
children
being
shut
out
of
their
own
,
in
the
way
of
inheritance
,
must
wade
in
again
by
way
of
conquest
,
or
sit
out
altogether
.
If
that
part
of
the
afflicted
Church
,
have
hope
in
this
disconsolate
extremity
,
and
trust
in
God
for
deliverance
and
restitution
,
they
shal
sing
,
Carmen
in
nocte
:
and
let
God
strengthen
their
faith
and
trust
in
him
,
and
let
them
not
think
it
long
to
await
his
leasure
,
till
he
have
mercy
upon
them
.
Worse
was
the
condition
of
Jerusalem
,
and
the
people
of
Judah
,
Gods
own
inheritance
,
yet
when
they
had
summed
up
their
miseries
,
and
cast
them
into
one
totall
of
full
calamity
,
they
have
both
faith
to
assure
,
both
deliverance
,
and
restitution
;
and
hope
to
expect
it
,
and
joy
to
recreate
and
refresh
their
present
droopings
.
And
truly
,
to
our
understanding
,
it
is
time
for
the
Lord
to
put
to
his
hand
,
for
the
cause
is
his
.
The
strife
was
for
a
kingdome
,
but
Religion
is
such
a
party
in
the
quarrell
,
that
it
cannot
but
share
in
the
sufferings
of
those
who
fare
the
worse
for
Religions
sake
.
Be
we
comforted
in
the
Lord
.
Rome
and
Roman
Idolatry
can
neither
spread
further
,
nor
gather
more
strength
then
her
elder
sister
Babylon
did
,
her
armies
are
called
here
the
troops
of
God
:
God
employed
them
,
and
God
prospered
them
,
&
they
prevail'd
against
Gods
inheritance
.
But
the
same
Prophets
who
are
sent
to
tell
Judah
of
their
deportation
into
Babylon
,
do
also
foretell
the
ruine
of
Babylon
:
for
this
read
at
your
leasure
.
Isaiah
46.47
Chap.
Jerem.
50
,
51.
and
when
you
have
read
them
,
compare
them
with
Revel.
17.18
Chap.
and
you
shall
see
that
Babylon
in
Chaldaea
,
was
but
a
type
of
the
present
Babylon
in
Rome
,
a
double
type
of
sin
and
punishment
.
Therefore
comfort
your selves
in
the
Lord
,
God
worketh
as
we
see
against
the
usurper
of
Rome
by
his
own
domestiques
,
and
they
tell
tales
of
him
,
and
discover
the
nakednesse
of
that
prostitute
strumpet
to
the
shame
of
their
Religion
,
he
that
hath
begun
,
will
,
also
in
time
make
an
end
,
and
he
that
beginneth
to
lose
estimation
at
home
,
will
hardly
either
encrease
or
maintein
it
abroad
.
Who
are
papists
or
affected
popishly
amongst
us
for
the
most
part
,
but
such
as
are
ignorant
of
holy
Scriptures
,
or
such
as
corrupt
and
pervert
them
,
for
the
revelation
doth
point
out
Antichrist
,
as
the
finger
of
John
did
Christ
,
with
,
This
is
he
:
it
calleth
Rome
,
Babylon
,
and
sheweth
us
the
fall
thereof
,
and
the
cheerfull
rising
of
the
true
Church
to
light
and
glory
.
In
all
those
dangers
that
the
Church
of
God
runneth
,
the
comfort
here
expressed
in
the
Lord
,
stays
the
heart
thereof
with
flagons
,
and
comforteth
it
with
apples
,
for
his
love
is
a
banner
to
it
.
The
parts
of
this
text
are
three
.
-
1
The
hope
of
the
afflicted
Church
.
-
2
The
ground
of
this
hope
and
comfort
.
-
3
The
dedication
of
this
Psalm
.
1
The
hope
of
the
afflicted
Church
.
Yet
will
I
rejoyce
in
the
Lord
.
You
know
that
joy
dilateth
the
heart
,
and
giveth
it
sea-room
in
the
stormy
and
tempestuous
state
of
trouble
,
joy
is
a
thing
that
every
soul
affecteth
:
we
desire
many
days
to
see
good
,
we
are
apt
with
Solomon
to
try
our
hearts
with
joy
.
This
is
welcome
to
them
that
live
here
on
earth
,
which
is
convallis
lachrymarum
,
a
valley
of
tears
,
wherein
the
story
of
our
whole
life
is
written
upon
a
scroul
on
both
sides
,
filled
with
lamentations
,
mourning
,
and
wo
,
and
our
Saviour
saith
:
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
We
have
so
many
causes
of
mourning
,
that
whether
we
look
to
our selves
,
the
occasions
of
our
own
woe
,
or
to
our
sorrows
,
the
fruitfull
spawn
of
our
breeding
sins
,
the
naturall
and
proper
effects
of
our
own
corruptions
,
we
have
from
both
,
matter
of
grief
,
and
provocation
of
sorrow
.
-
1
Pro
nobis
,
for
our selves
,
for
what
we
suffer
.
-
2
In
nobis
,
in
our selves
,
for
that
we
do
deserve
.
Therefore
we
must
not
seek
joy
in
our selves
,
for
then
we
shall
weep
,
as
Rachel
for
her
children
,
because
they
are
not
.
The
joy
of
the
Church
is
in
the
Lord
.
Plerumquè
in
ipsis
piis
fletibus
gaudii
claritas
erumpit
,
and
then
it
is
when
man
forsaketh
all
comforts
,
and
findeth
that
,
Gregor.
Bonum
est
adhaerere
Deo
semper
:
when
a
man
unmindeth
all
other
comforts
.
This
,
as
Augustine
saith
,
est
gaudium
,
quod
non
datur
impiis
,
sed
eis
qui
te
gratis
colunt
,
quorum
gaudium
tu
ipse
es
:
&
ipsa
est
beata
vita
gaudere
de
te
,
propter
te
,
ipsa
est
,
non
est
alia
.
All
you
then
,
who
have
found
sorrow
and
heavinesse
,
by
the
due
consideration
of
those
evils
,
which
you
have
committed
and
of
those
holy
duties
which
you
have
omitted
,
and
of
those
punishments
which
you
have
justly
suffered
,
come
hither
,
and
learn
how
to
rejoyce
,
forget
that
which
is
behind
,
remember
Lots
wife
,
look
not
back
to
the
beguiling
delights
of
the
bewitching
and
flattering
world
:
look
before
you
to
the
Lord
,
for
hee
is
the
Authour
,
he
is
the
Mediatour
,
he
will
be
the
finisher
of
your
joy
,
&
gaudium
vestrum
nemo
tollet
a
vobis
,
and
your
joy
no
man
shall
take
from
you
.
Joy
not
in
greatnesse
,
and
high
place
,
or
in
riches
,
in
the
fruit
of
the
womb
,
in
the
extent
of
your
lands
,
in
the
favours
of
Princes
,
in
the
full
sea
of
temporall
happinesse
,
they
that
suffer
in
all
these
things
,
do
finde
joy
in
the
Lord
.
Reasons
,
why
in
the
Lord
.
1
They
that
joy
in
the
Lord
,
rest
in
the
Lord
,
and
cast
all
their
care
upon
him
,
they
pray
fiat
voluntas
tua
,
thy
will
be
done
,
and
they
are
content
with
it
,
and
they
are
thankfull
for
it
when
it
is
done
,
neither
relucting
at
the
doing
of
it
,
nor
repining
and
finding
fault
when
they
see
it
performed
.
They
say
with
old
Eli
,
1
Sam.
3.18
.
Isa.
39.8
.
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
:
and
with
Hezechiah
,
good
is
the
Word
of
the
Lord
.
And
therefore
,
the
Lord
is
the
same
to
them
,
whether
he
be
offerens
,
opening
his
hand
and
giving
,
or
auferens
,
stretching
out
his
hand
to
strip
and
divest
them
of
all
that
he
hath
,
as
he
was
to
Job
.
2
They
that
rejoyce
in
the
Lord
,
rejoyce
in
nothing
otherwise
,
then
as
a
means
and
faculty
to
serve
the
Lord
.
And
so
we
may
rejoyce
in
honours
,
which
do
put
our
good
example
more
in
sight
,
that
others
may
behold
our
good
works
,
and
glorifie
God
.
So
we
may
rejoyce
in
authority
and
power
over
others
,
if
we
use
it
to
the
winning
of
others
to
the
service
of
our
God
,
to
the
coertion
of
evill
doers
,
and
the
reward
of
the
good
.
So
may
we
rejoyce
in
riches
,
if
we
use
them
as
means
to
advance
the
Law
of
God
,
and
to
expresse
our
charity
to
the
needy
.
All
this
is
joy
in
the
Lord
,
that
God
trusteth
us
with
the
dispensation
of
these
outward
things
,
and
the
applying
of
them
to
his
service
.
3
They
that
rejoyce
in
the
Lord
,
rejoyce
,
because
God
is
Lord
:
so
David
;
The
Lord
is
King
,
the
earth
may
be
glad
of
it
,
for
Blessed
is
the
people
,
whose
God
is
the
Lord
.
This
is
the
Jubilation
of
the
Church
.
Lo
,
this
is
our
God
,
we
have
waited
for
him
,
and
he
will
save
us
:
Isa.
25.9
.
this
is
the
Lord
,
we
have
waited
for
him
,
we
will
be
glad
and
rejoyce
in
his
salvation
:
that
do
thus
acknowledge
him
their
Lord
,
and
are
glad
that
they
live
under
his
government
.
Isai.
26.8
.
The
desire
of
their
souls
is
to
his
name
,
and
to
the
remembrance
of
him
.
For
when
thy
judgments
are
in
the
world
,
the
inhabitants
of
the
earth
will
learn
righteousnesse
.
O
Lord
,
our
God
,
other
lords
have
ruled
us
,
but
by
thee
onely
will
we
make
mention
of
thy
Name
.
This
was
the
joy
of
the
Church
here
,
professed
in
the
midst
of
extream
sorrows
.
There
cannot
be
a
better
signe
to
know
this
true
spirituall
joy
from
all
other
false
seemings
and
blandations
of
joy
,
1
Signe
.
then
the
lasting
thereof
,
for
the
candle
of
the
wicked
shall
be
put
out
,
but
God
is
a
Sun
and
a
shield
to
his
Church
.
Joy
in
all
other
things
is
but
a
sojourner
,
and
tarrieth
but
a
small
time
,
but
when
once
it
fastneth
upon
God
,
it
saith
;
Here
will
I
dwell
for
ever
,
for
I
have
a
delight
herein
.
This
joy
hath
none
of
the
fears
that
other
joys
have
,
to
make
us
doubt
the
losing
of
it
,
it
hath
none
of
the
impediments
to
stop
the
way
to
it
,
that
other
joys
have
.
It
hath
none
of
the
sorrows
that
other
joys
have
to
commedle
with
it
.
It
hath
none
of
the
miseries
,
that
conclude
all
other
joys
to
determine
it
.
Therefore
,
as
the
Apostle
admonisheth
,
Vse
.
rejoyce
always
in
the
Lord
:
again
,
I
say
rejoyce
.
Rejoyce
when
thou
aboundest
,
rejoyce
also
when
thou
wantest
,
full
and
empty
;
when
thou
givest
alms
,
and
when
thou
receivest
alms
,
it
is
a
more
blessed
thing
to
give
,
it
is
also
a
blessed
thing
to
receive
in
health
,
in
sicknesse
,
on
the
bride-bed
,
on
the
death-bed
,
always
.
Quest.
But
have
not
the
Saints
of
God
on
this
earth
their
sorrows
?
do
they
not
bear
forth
their
seed
weeping
?
do
they
not
sow
in
tears
?
do
they
not
feel
heavinesse
for
the
night
?
is
it
not
a
true
word
,
Tribulus
est
,
qui
non
est
tribulatus
.
Was
not
Davids
soul
heavy
within
him
?
did
not
Hezechiah
tast
of
bitternesse
of
soul
,
when
he
chattered
as
a
swallow
?
did
not
this
very
Church
of
the
Jews
in
Babylon
sit
down
by
the
rivers
of
water
,
when
they
remembred
Sion
?
Did
they
not
hang
up
th●ir
harps
upon
the
willows
,
or
could
they
sing
the
song
of
the
Lord
in
a
strange
land
?
True
,
Sol.
and
yet
all
these
,
who
found
such
cause
of
mourning
in
themselves
,
and
exprest
so
much
grief
to
others
,
yet
rejoyced
in
the
Lord
always
.
I
deny
not
that
their
cup
was
bitternesse
,
yet
had
they
sweet
fruits
of
spirituall
joy
,
even
in
the
midst
of
sorrows
;
for
as
David
saith
.
They
did
rejoyce
in
trembling
.
Optime
dictum
est
exultate
contra
miseriam
optimè
additum
est
cum
tremore
,
August
.
contra
presumptionem
,
quia
tremor
est
sanctificationis
custodia
:
see
this
in
the
Apostle
,
who
expresseth
the
life
of
a
Christian
well
.
As
unknown
,
2
Co
6
9.
and
yet
known
,
as
dying
,
and
behold
we
live
,
as
chastened
and
not
killed
.
As
sorrowfull
,
yet
alway
rejoycing
,
as
poor
,
and
yet
making
many
rich
,
as
having
nothing
,
and
yet
possessing
all
things
.
Which
words
,
though
neither
Mr.
Calvine
,
nor
Beza
in
their
Commentaries
,
have
vouchsafed
so
much
as
a
note
upon
them
,
yet
are
they
an
holy
riddle
to
flesh
and
bloud
,
and
both
these
have
brought
forth
their
light
in
much
fairer
weather
.
Aquinas
cleareth
this
darknesse
well
,
for
he
sheweth
,
that
temporall
things
have
but
the
resemblance
and
appearance
of
good
and
evill
,
they
have
no
true
existence
and
substance
of
them
,
and
therefore
they
are
brought
in
with
a
tanquam
as
:
for
as
the
Apostle
saith
,
we
are
tanquam
ignoti
,
as
unknown
,
&c.
tanquam
castigati
,
tanquam
dolentes
.
But
Gods
spirituall
favours
are
reall
,
we
are
known
,
not
tanquam
noti
,
as
known
,
we
rejoyce
not
tanquam
dolentes
,
as
sorrowing
.
For
the
light
affliction
which
is
but
for
a
moment
,
trouble
them
,
and
he
speaketh
of
them
rather
as
they
appear
to
others
then
as
they
do
feel
themselves
,
or
of
them
rather
in
some
crazy
fits
of
distraction
,
then
in
the
constant
uniformity
of
their
true
health
.
And
I
deny
not
,
but
the
dearest
of
Gods
Saints
,
here
on
earth
,
have
their
sudden
qualms
,
and
their
agonizing
pangs
,
and
convulsions
,
even
such
as
do
sometimes
shake
their
very
faith
,
as
you
have
seen
in
this
Church
of
the
Jews
,
that
make
their
bellies
and
bowels
without
them
to
tremble
,
and
their
lips
to
quiver
,
and
themselves
to
fear
within
themselves
,
but
when
they
remember
Jesus
Christ
,
the
authour
and
finisher
of
their
faith
,
saying
to
them
.
Eccè
ego
sum
vobiscum
ad
finem
saeculi
,
behold
,
I
am
with
you
to
the
end
:
this
reneweth
the
face
of
the
earth
,
and
puts
new
life
into
them
,
and
quickeneth
them
;
for
how
can
they
want
any
thing
,
habent
enim
omnia
,
qui
habent
habentem
omnia
:
for
they
have
all
,
who
have
him
that
hath
all
:
for
he
that
gave
us
his
son
,
how
could
he
not
together
with
him
give
us
all
things
.
I
hear
St.
Ambrose
thus
comforted
upon
his
death
bed
;
Non
ita
vixi
inter
vos
ut
me
pudeat
vivere
,
nec
mori
timeo
,
quia
bonum
Dominum
habemus
:
for
it
is
a
true
rule
,
poenitens
de
peccatis
dolet
,
de
dolore
gaudet
.
Another
note
to
distinguish
this
joy
in
the
Lord
,
from
all
other
joys
is
the
fulnesse
and
exuberancy
of
it
,
2
Signe
.
for
it
is
more
joy
then
if
corn
and
wine
and
oile
encreased
,
else
what
needed
the
Apostle
having
said
,
Rejoyce
in
the
Lord
,
always
to
adde
?
And
again
,
I
say
Rejoyce
:
what
can
be
more
then
always
?
but
still
adding
to
the
fulnesse
of
our
joy
,
till
our
cup
do
overflow
.
This
is
that
measure
,
which
the
Apostle
doth
so
comfortably
speak
of
,
which
is
both
full
and
pressed
down
,
and
heaped
,
and
running
over
,
for
it
is
still
growing
and
encreasing
like
the
waters
in
Ezekiels
vision
,
from
the
ancles
to
the
loins
,
to
the
chin
over
head
and
ears
,
for
waders
,
for
swimmers
,
for
saylers
.
Upon
working
days
rejoyce
in
the
Lord
,
who
giveth
thee
strength
to
labour
,
and
feedeth
thee
with
the
labour
of
thy
hands
:
on
holy
days
,
rejoyce
in
the
Lord
,
who
feasteth
thee
with
the
marrow
and
fatnesse
of
his
house
.
In
plenty
,
rejoyce
again
and
again
,
because
the
Lord
giveth
,
in
want
rejoyce
,
because
the
Lord
taketh
away
,
and
as
it
pleaseth
the
Lord
,
so
come
things
to
passe
.
This
poor
distressed
Church
,
being
in
deportation
and
feeling
the
heavy
burthen
of
affliction
,
yet
it
found
comfort
in
the
Lord
.
Jerusalem
remembred
in
the
days
of
her
affliction
,
Lam.
1.7
.
and
of
her
miseries
all
her
pleasant
things
that
she
had
in
the
days
of
old
.
And
this
joy
was
quickened
with
hope
of
the
favour
of
God
to
be
shewed
to
them
,
even
till
their
joy
did
swell
into
extasie
,
as
David
expresseth
it
.
When
the
Lord
turned
again
the
captivity
of
Sion
,
then
were
we
like
them
that
dream
.
Then
was
our
mouth
filled
with
laughter
,
Psal.
126.1
and
our
tongne
with
singing
.
Therefore
,
is
the
joy
of
the
ungodly
compar●●●
to
a
candle
,
which
spends
it self
to
the
snuffe
,
Job
18.5
.
and
goeth
out
in
a
stench
,
and
evill
savour
,
for
the
very
name
of
the
wicked
shall
rot
:
but
to
the
just
,
Isai.
58.8
.
saith
God
.
Thy
light
shall
break
forth
as
the
morning
:
this
begins
in
obscurity
,
and
groweth
more
and
more
till
the
Sun
rising
,
and
yet
groweth
till
the
noon
day
,
that
is
also
promised
the
just
.
Thy
light
shall
rise
in
obscurity
,
Verse
10.
and
thy
darknesse
shall
be
as
the
noon
day
:
he
expoundeth
himself
Thou
shalt
be
as
a
watered
garden
,
Verse
11.
and
like
a
spring
of
water
,
whose
waters
fail
not
.
Therefore
,
it
is
said
of
the
just
,
that
,
they
shall
bring
forth
fruit
in
old
age
,
they
shall
be
fat
and
flourishing
:
and
this
is
,
To
shew
that
the
Lord
is
upright
,
that
he
is
our
rock
,
and
that
there
is
no
unrighteousnesse
in
him
.
For
his
word
is
gone
out
,
his
promise
is
past
to
his
Church
,
he
will
neither
deny
it
,
nor
reverse
it
,
to
comfort
them
with
all
spirituall
consolation
,
for
he
is
the
God
of
all
consolation
,
not
of
some
onely
.
2
The
ground
of
this
joy
:
wherein
consider
,
-
1
The
main
:
The
Lord
is
the
God
of
her
salvation
.
-
2
The
Lord
is
her
strength
.
-
3
The
Lord
will
perform
two
great
mercies
to
her
.
-
1
He
will
make
her
feet
like
hindes
feet
.
-
2
He
will
make
her
walk
upon
her
high
places
.
1
Under
the
title
of
Salvation
,
I
comprehend
not
onely
corporall
,
and
spirituall
,
but
eternall
salvation
also
.
2
Under
the
name
of
strength
,
I
understand
the
whole
mercy
of
supportation
,
by
which
God
doth
preserve
them
in
their
deportation
and
return
.
3
Under
the
title
of
Hindes
feet
,
I
contein
the
mercy
of
expedition
,
whereby
they
are
delivered
from
their
captivity
in
Babylon
.
4
Under
the
title
of
walking
upon
high
places
,
the
mercy
of
restitution
to
their
own
land
,
and
of
constitution
,
and
establishing
of
them
in
their
land
.
The
just
live
,
and
are
supported
by
faith
,
apprehending
these
full
mercies
.
1
Of
Salvation
.
The
Church
of
God
hath
need
of
salvation
,
and
therefore
great
cause
to
rejoyce
in
it
.
1
In
respect
of
her
spirituall
enemies
,
for
your
adversary
the
Devill
goeth
about
like
a
roaring
lyon
seeking
to
devour
:
saith
the
Apostle
.
These
spirituall
enemies
do
assault
the
Church
.
1
Out
of
their
own
malignity
and
envy
to
man
,
and
to
this
purpose
,
the
powers
and
principalities
of
darknesse
do
go
always
armed
both
with
temptations
to
corrupt
them
,
and
with
fiery
darts
of
provocations
to
destroy
them
,
for
this
it
is
,
that
Satan
goeth
and
cometh
to
survey
the
earth
,
and
to
pry
and
search
where
he
may
fasten
any
hold
,
where
he
may
gripe
:
so
St.
Bernard
saith
.
Hostes
indefessi
nos
assiduè
oppugnant
,
modò
apertè
,
modò
fraudulentèr
:
he
gives
this
reason
.
Invidet
humano
generi
,
quia
praevidet
horum
Deum
futurum
.
2
By
way
of
commission
,
for
God
doth
employ
Devils
in
the
Church
amongst
his
holy
ones
,
both
for
probation
of
their
faith
,
for
exercise
of
their
patience
,
for
preservation
of
them
in
humility
,
for
punishment
of
their
sin
,
for
sweetning
to
them
the
hopes
,
and
quickening
their
desires
of
a
better
life
,
and
for
the
polishing
and
burnishing
of
their
example
,
that
others
that
be
lookers
on
,
may
know
before
hand
,
that
this
life
to
a
just
man
is
militia
a
warfare
,
and
they
that
will
joyn
with
the
Church
,
must
know
before
they
put
their
hand
to
the
plough
,
what
hazards
they
must
run
,
lest
they
look
back
,
and
make
their
sin
more
then
it
was
by
apostasie
,
departing
away
from
the
living
God
.
It
is
cleer
in
Jobs
example
,
that
Satan
had
commission
from
God
himself
to
try
the
faith
,
and
love
,
and
patience
,
and
humility
of
Job
,
and
to
make
him
an
example
.
And
as
clear
it
is
,
which
the
Psalmist
saith
of
Isratl
,
when
they
started
aside
from
God
,
Psal.
78.21
that
a
fire
was
kindled
in
Jacob
,
and
anger
came
up
against
Israel
:
and
in
these
executions
,
God
doth
uphold
the
ministery
and
service
of
evill
angels
,
as
he
did
against
his
enemies
the
Egyptians
,
of
whom
it
is
so
said
.
He
cast
upon
them
the
fiercenesse
of
his
wrath
,
Verse
49.
anger
,
and
indignation
and
trouble
,
by
sending
evill
angels
amongst
them
.
St.
Paul
confesseth
that
least
he
should
be
too
much
exalted
with
that
Metaphysicall
rapture
above
measure
.
2
Cor.
12.7
There
was
given
me
a
thorn
in
the
flesh
,
the
messenger
of
Satan
to
buffet
me
,
lest
I
should
be
exalted
above
measure
.
Thus
in
respect
of
spirituall
enemies
without
us
,
we
have
need
of
a
salvation
,
the
rather
because
our
own
corruptions
within
us
are
false
to
us
,
and
ready
to
joyn
with
Satan
against
us
.
2
In
respect
of
humane
opposition
,
for
the
regiment
and
Kingdom
of
Christ
is
thus
assigned
to
him
;
Be
thou
ruler
in
the
midst
of
thine
enemies
.
David
doth
well
expresse
this
.
For
they
have
consulted
together
with
one
consent
,
Psal.
83.5
.
they
are
confederate
against
thee
.
The
tabernacles
of
Edom
,
and
the
Ishmaelites
,
of
Moab
,
and
the
Hagarenes
:
Gebal
,
and
Ammon
,
and
Amalek
,
the
Philistines
,
with
the
inhabitants
of
Tyre
.
Ashur
also
is
joyned
with
them
,
they
have
h●lpen
the
children
of
Lot
.
Here
is
no
mention
of
this
sweeping
broom
of
Babylon
,
that
comes
in
the
Reer
of
this
march
,
and
carrieth
them
clean
away
.
Christendom
hath
for
many
years
suffered
from
the
Turke
▪
whose
invasions
encroach
upon
the
bounds
thereof
,
and
gain
ground
of
it
daily
.
And
even
within
our selves
,
the
Pope
and
all
the
friends
of
his
Hierarchie
,
do
hate
and
persecute
so
much
of
the
true
Protestant
Church
,
as
they
either
can
or
dare
attempt
,
and
the
earth
hath
nothing
to
shew
more
bloudy
and
cruell
then
the
Spanish
Inquisition
:
nothing
more
cunning
and
dangerously
plotting
then
the
society
of
Jesuits
:
so
,
that
in
respect
of
humane
opposition
,
there
is
great
need
of
a
salvation
3
In
respect
of
the
punishments
deserved
for
sin
,
for
what
Nation
hath
so
kept
in
their
sins
to
themselves
,
that
wee
have
not
found
means
to
impart
them
even
into
the
Church
.
Solomon
could
not
take
a
wife
out
of
Egypt
,
but
his
wisdom
proved
too
weak
a
fence
against
the
temptation
to
Idolatry
.
Nehemiah
presseth
this
example
.
Did
not
Solomon
King
of
Israel
sin
by
these
things
:
yet
among
many
Nations
,
was
there
not
a
King
like
him
,
who
was
beloved
of
his
God
,
and
God
made
him
King
over
all
Israel
;
nevertheless
,
even
him
did
out-landish
women
cause
to
sin
.
The
children
of
Israel
could
not
eat
of
the
fat
and
fruits
of
the
land
of
Goshen
,
to
relieve
their
famine
,
but
they
were
mingled
with
the
Egyptians
,
and
learned
their
works
:
and
worshipped
their
gods
.
Therefore
,
in
regard
of
their
many
and
great
sins
,
they
needed
salvation
.
These
sins
endangered
their
heavenly
hopes
,
for
the
wages
thereof
is
death
.
This
Doctrine
may
turn
to
great
profit
to
us
.
1
If
wee
apply
our selves
to
the
means
,
Vs●
.
by
which
wee
may
apprehend
this
salvation
:
For
this
generall
apprehension
of
Gods
mercy
in
Christ
,
which
the
most
part
of
common
professors
trust
to
,
will
never
justifie
any
man
in
the
sight
of
God
,
except
-
1
He
be
by
the
law
of
God
,
brought
to
a
sight
and
sense
,
to
a
confession
and
acknowledgment
of
all
his
sins
.
-
2
To
a
true
sorrow
and
mortification
of
the
flesh
for
them
.
-
3
To
a
serious
deprecation
of
the
wrath
of
God
due
to
them
,
in
the
justice
of
God
.
-
4
To
amendment
of
life
,
ruled
and
governed
by
the
holy
Word
of
God
rightly
understood
.
-
5
To
a
faithfull
application
of
the
sufficient
merits
of
Jesus
Christ
to
our selves
,
which
faith
doth
so
root
and
ground
us
in
Christ
,
that
wee
become
one
with
him
,
so
that
wee
may
lay
the
burthen
of
our
sins
upon
him
,
and
put
the
robe
of
his
holy
righteousness
upon
us
.
For
so
doing
,
we
may
rejoyce
in
our
salvation
,
as
his
free
gift
to
us
,
and
as
our
full
acquitall
and
discharge
from
all
our
sins
before
God
.
So
that
the
ignorant
person
that
liveth
in
darkness
,
not
knowing
the
mystery
of
his
salvation
.
And
the
blinded
Papist
who
trusteth
either
to
the
power
of
his
own
free
will
,
or
to
the
merit
of
his
own
works
,
or
righteousnesse
,
or
to
the
mediation
of
Saints
and
Angels
,
or
the
mother
of
our
Lord
,
to
propitiate
on
his
behalf
,
or
that
trusteth
to
the
Popes
indulgence
and
pardon
of
all
his
sins
.
Or
that
believeth
to
have
salvation
by
the
dispensation
of
the
Church
treasure
,
the
supererogate
works
of
over-doers
that
have
done
more
then
the
Law
of
God
hath
required
of
them
.
Also
the
unconscionably
prophane
that
go
on
in
their
sins
without
check
of
the
inward
man
,
their
hearts
never
smiting
them
for
that
they
mis-do
,
all
these
are
excluded
from
this
salvation
,
Jesus
Christ
died
for
none
such
,
and
goeth
not
forth
with
his
anointed
amongst
them
.
These
shall
have
no
salvation
hereafter
,
they
can
have
no
true
joy
here
,
and
therefore
when
the
evill
day
commeth
,
they
are
shaken
with
the
terrour
of
the
Lord
,
and
they
finde
no
balm
in
Gilead
,
their
sins
do
appear
to
them
greater
then
the
mercies
of
God
.
Let
those
who
have
the
comfortable
assurance
of
their
salvation
,
rejoyce
therein
in
the
Lord
,
Vse
2
and
take
heed
of
presumption
of
Gods
mercy
,
which
is
one
of
the
worms
of
faith
:
let
them
take
heed
of
receiving
the
grace
of
God
in
vain
,
of
recidivation
,
and
relapse
into
their
former
sins
:
of
murmuring
at
the
Lords
chastisements
,
of
quenching
the
spirit
,
of
crucifying
again
the
Lord
:
for
we
see
that
it
is
possible
:
Heb.
6.4
,
5
for
those
who
were
once
enlightened
,
and
have
tasted
of
the
heavenly
gift
,
and
were
made
pertakers
of
the
holy
Ghost
:
have
tasted
the
good
Word
of
God
,
and
the
power
of
the
world
to
come
to
fall
away
:
which
putteth
Jesus
Christ
to
open
shame
.
Therefore
,
the
joy
of
our
salvation
must
not
be
rooted
and
grounded
in
our selves
,
but
in
the
Lord
,
that
the
whole
honour
of
it
may
redound
to
him
as
the
whole
benefit
and
profit
of
it
doth
redound
to
us
.
Our
salvation
is
onely
of
God
.
Doct.
2
It
is
Jonahs
faith
.
Salvation
is
of
the
Lord
.
It
is
Davids
faith
.
Salvation
belongeth
onely
unto
the
Lord
.
Jonah
2.9
.
Psal.
3.8
.
Ps.
43.11
.
God
taketh
it
upon
himself
:
I
,
even
I
,
am
the
Lord
,
and
beside
me
there
is
no
Saviour
.
He
giveth
it
as
a
reason
of
his
first
Commandement
.
Ose
13.4
.
Thou
shalt
know
no
God
but
me
,
for
there
is
no
Saviour
beside
me
.
I
may
call
heaven
and
earth
to
record
this
day
,
to
avouch
the
truth
of
this
,
for
,
who
is
it
that
supporteth
the
great
frame
of
the
whole
universe
?
who
is
he
that
knoweth
the
numbers
of
the
stars
,
and
calleth
them
all
by
their
names
,
that
sendeth
forth
the
Sun
as
a
bridegroom
out
of
his
chamber
,
and
as
a
mighty
gyant
to
run
his
race
?
who
is
it
that
maketh
and
keepeth
the
covenant
between
day
and
night
to
take
their
turns
for
the
use
of
man
?
who
is
it
that
clotheth
the
lilies
,
that
feedeth
the
birds
of
the
ayr
,
that
can
neither
labour
nor
spin
,
that
preserveth
man
and
beast
,
but
the
Lord
?
Psal.
36.6
.
All
these
look
up
unto
thee
,
and
thou
givest
them
their
meat
in
due
season
.
It
is
glory
and
happinesse
enough
,
for
the
Angels
in
glory
to
behold
the
face
of
God
always
.
Hail
and
snow
,
stormy
winds
and
vapours
,
the
dragons
,
and
all
deeps
,
mountains
,
and
all
hils
,
fruitfull
trees
,
and
all
cedars
,
beasts
and
cattel
,
creeping
things
,
and
feathered
fouls
,
Kings
of
the
earth
,
and
all
people
,
yong
men
&
maids
,
old
men
and
children
,
all
Queristers
in
this
great
temple
of
the
world
,
and
this
is
the
matter
and
argument
of
their
song
,
salus
Jehovae
,
salvation
is
of
God
:
for
their
being
is
derived
from
him
,
their
supportation
is
borrowed
of
him
,
their
operation
is
guided
by
him
,
their
whole
addresse
is
directed
to
him
.
The
Angels
that
kept
not
their
first
estate
of
glory
,
man
that
kept
not
his
first
estate
of
innocency
,
could
not
lose
,
could
not
forfeit
their
existence
and
being
,
their
happy
being
,
they
might
,
they
did
forfeit
,
he
preserveth
the
Devils
and
the
reprobate
,
and
he
maketh
them
immortall
,
that
he
may
be
glorious
in
his
just
punishment
of
them
.
But
especially
,
he
is
the
salvation
of
his
elect
,
so
St.
Paul
;
We
trust
in
the
living
God
,
1
Tim.
4
10
who
is
the
Saviour
of
all
men
,
especially
of
those
that
believe
.
He
is
the
saviour
of
all
men
by
universall
providence
,
but
of
them
that
believe
by
singular
and
especiall
grace
.
And
that
is
the
salvation
here
meant
,
our
preservation
in
this
life
,
our
sanctification
for
a
better
life
,
our
glorification
in
heaven
is
of
the
Lord
.
Because
the
Kingdome
is
his
,
and
none
hath
power
to
make
us
Kings
but
he
,
Reas.
1
whose
Kingdome
ruleth
over
all
,
and
salvation
maketh
us
Kings
.
Because
salvation
is
a
work
of
power
,
and
none
can
give
it
,
but
he
who
is
able
to
put
all
our
enemies
under
our
feet
,
and
none
but
God
can
do
this
.
Because
salvation
is
a
work
of
glory
,
of
glory
to
him
that
worketh
it
,
of
glory
to
them
upon
whom
it
is
wrought
,
for
he
maketh
his
Saints
glorious
by
deliverance
,
and
the
saved
do
serve
him
,
and
glorifie
him
in
earth
and
in
heaven
.
These
three
we
ascribe
to
him
in
our
Lords
prayer
,
for
thine
is
the
Kingdome
,
the
power
and
glory
.
Salvation
is
a
work
of
mercy
,
and
David
saith
Apud
te
est
misericordia
,
with
thee
is
mercy
,
and
God
hath
committed
the
dispensation
of
mercy
to
no
creature
,
it
is
one
of
the
glories
of
his
Crown
,
and
prerogatives
of
his
supream
Diadem
,
onely
his
son
,
who
thought
it
no
robbery
to
be
equall
with
him
,
hath
the
dispensation
of
his
mercies
.
This
teacheth
us
where
to
seek
and
finde
salvation
,
Vse
2
God
saith
,
seek
ye
my
face
.
We
are
wise
enough
in
our
quest
of
temporall
,
either
protection
or
preferment
,
to
observe
which
is
the
way
to
the
fountain
of
honour
,
and
to
direct
our
observance
that
way
,
let
us
not
be
wise
for
this
life
,
and
fools
for
the
life
to
come
.
With
men
on
earth
there
be
some
small
brooks
of
a
present
life
,
but
apud
te
est
fons
vitae
,
with
thee
is
the
well
of
life
,
and
the
brooks
and
cisterns
that
we
seek
after
,
do
derive
themselves
from
this
fountain
.
These
brooks
doe
often
change
their
channell
,
for
men
have
their
breath
in
their
nostrils
,
they
die
and
their
thoughts
perish
,
but
God
is
the
same
,
and
his
years
do
not
fail
.
And
our
Saviours
method
,
that
he
teacheth
his
Disciples
is
;
seek
ye
first
the
Kingdome
of
God
,
and
the
righteousnesse
thereof
,
and
then
all
these
things
shall
be
cast
upon
you
.
This
also
serveth
to
stir
us
up
to
a
godly
life
,
Vse
2
for
that
hath
the
promises
of
this
life
,
and
of
the
life
to
come
.
David
putteth
us
in
good
comfort
:
Psal.
84.11
.
For
the
Lord
God
is
a
Son
and
shield
:
the
Lord
will
give
grace
and
glory
,
no
good
thing
will
he
with-hold
from
them
that
live
uprightly
:
and
the
Apostle
saith
:
For
the
eyes
of
the
Lord
are
open
to
the
righteous
,
1
Pet.
3.12
.
and
his
ears
are
open
to
their
prayers
,
but
the
face
of
the
Lord
is
against
them
that
do
evill
.
And
who
is
he
that
wil
harm
you
,
Verse
13.
if
you
be
followers
of
that
which
is
good
?
Let
the
wicked
take
root
in
the
earth
,
and
spread
his
boughs
never
so
far
,
God
hath
not
denyed
him
this
,
yet
his
face
is
against
him
,
and
though
the
Sun
shineth
on
him
for
a
time
,
and
the
early
and
later
rain
do
make
him
grow
and
flourish
:
yet
our
Saviour
will
tell
us
,
that
Every
plant
which
his
heavenly
father
hath
not
planted
shall
be
rooted
out
.
This
serveth
to
reprove
the
doctrine
and
faith
of
the
Church
of
Rome
,
Vse
3
who
teach
that
God
hath
committed
to
his
Son
the
dispensation
of
Justice
,
but
to
his
sons
mother
the
dispensation
of
mercy
,
which
opinion
was
no
sooner
afoot
,
but
they
turned
Domine
into
Domina
,
Lord
into
Lady
,
and
so
in
the
Church
of
Rome
the
Virgin
Mary
,
hath
more
Devotoes
vowed
to
her
service
then
Christ
hath
:
she
hath
more
temples
dedicated
to
her
honour
,
then
Christ
,
and
far
more
miracles
ascribed
to
her
,
then
to
Christ
.
Yea
,
they
shame
not
in
print
to
tell
the
world
,
that
she
hath
saved
some
from
hell
,
whom
her
son
had
condemned
thether
,
and
she
hath
released
many
from
hell
whom
her
son
had
already
sent
thither
.
I
onely
alleage
against
them
the
plain
words
of
our
Saviour
.
Thou
hast
given
him
power
over
all
flesh
,
Joh.
17.2
.
that
he
should
give
eternall
life
,
to
as
many
as
thou
hast
gived
him
.
Therefore
beware
of
the
leaven
of
the
Scribes
and
Pharisees
,
the
poisonous
doctrines
of
the
Church
of
Rome
,
which
take
salvation
out
of
the
hands
of
God
,
and
ascribe
the
donation
thereof
to
creatures
.
This
was
wont
to
be
called
Idolatry
in
the
sermons
and
writings
of
the
learned
,
to
invocate
the
Virgin
Mary
,
as
they
do
in
their
Rosaries
and
Letanies
of
the
holy
Virgin
.
Mother
of
mercy
,
Gate
of
heaven
,
our
salvation
,
she
that
hath
bruised
the
head
of
the
serpent
.
They
make
their
vulgar
Latine
Bible
say
so
.
Ipsa
conteret
caput
tuum
.
There
be
two
Psalters
both
printed
in
Paris
in
French
,
and
set
forth
with
the
approbation
of
the
Sorbonne
,
one
called
St.
Bonaventures
Psalter
,
in
which
wheresoever
God
is
named
for
Dominus
,
they
have
put
Domina
,
printed
in
Anno
1601.
The
other
Psalter
is
digested
into
fifteen
demands
,
printed
the
same
year
with
the
same
approbation
,
wherein
the
Virgin
Mary
is
called
the
first
cause
of
our
salvation
,
the
finder
out
of
grace
,
and
putteth
her
before
Christ
,
even
in
gloria
.
Gloria
Virgini
Maria
,
&
Jesu
Christo
.
What
think
you
?
doth
that
Church
wish
the
salvation
of
of
any
man
in
good
earnest
,
that
swerveth
us
from
the
God
of
our
salvation
,
and
directeth
us
to
seek
it
from
a
creature
?
Yet
this
is
the
religion
which
is
now
grown
in
fashion
with
many
in
these
doubtfull
and
giddy
times
,
which
as
it
robs
God
of
one
of
his
highest
prerogatives
,
and
doth
divest
him
of
his
power
of
salvation
:
so
the
professours
thereof
will
finde
it
a
thief
in
their
things
temporall
,
for
in
ordine
ad
Deum
,
the
Church
will
engrosse
all
,
the
Apostles
of
that
Church
wil
not
be
content
,
till
all
be
laid
at
their
feet
.
Let
me
commend
to
you
the
Kings
Majesties
confession
of
his
faith
,
published
in
Latine
,
and
in
English
,
directed
to
all
Christian
Kings
,
in
this
perticular
,
his
words
are
.
For
the
blessed
Virgine
Mary
,
I
yield
her
that
which
the
Angel
Gabriel
,
pronounced
of
her
,
that
she
is
blessed
amongst
women
;
and
that
which
she
prophecyed
of
her self
in
her
Canticum
;
that
all
generations
shall
call
her
blessed
:
I
remember
her
as
the
mother
of
Christ
,
whom
of
,
our
Saviour
took
his
flesh
,
and
so
the
mother
of
God
since
the
divinity
and
humanity
of
Christ
are
inseparable
,
and
I
freely
confesse
,
that
she
is
in
glory
both
above
Angels
and
men
,
her
own
Son
,
that
is
,
both
God
and
man
onely
excepted
.
But
I
dare
not
mock
her
,
and
blaspheme
God
,
calling
her
not
onely
Diva
,
but
Dea
,
praying
her
to
commend
and
controul
her
Son
,
who
is
her
God
and
her
Saviour
,
You
see
what
opinion
his
Majesty
hath
of
the
Doctrine
and
practise
of
Rome
,
in
this
point
,
he
doth
call
it
mocking
of
her
,
and
blaspheming
of
God
,
to
ascribe
salvation
to
her
,
or
to
seek
it
from
her
.
I
hope
you
have
lived
too
long
in
the
light
of
the
Gospel
,
to
be
taken
with
any
of
these
baits
,
and
to
be
befooled
with
any
of
these
inchantments
of
palpable
heresie
.
I
hope
if
an
Angel
from
heaven
should
come
and
teach
you
this
doctrine
,
to
seek
your
salvation
any
where
else
but
from
God
,
you
would
answer
him
,
〈…〉
as
Nehemiah
did
answer
Sanballat
.
There
is
nothing
as
thou
saiest
,
but
thou
feignest
it
out
of
thine
own
heart
.
Beloved
,
let
all
that
love
Jesus
Christ
,
and
his
holy
truth
,
joyn
as
one
man
against
popery
,
and
seek
to
the
light
of
the
Word
whil'st
it
shineth
upon
us
,
that
we
may
not
lose
the
way
of
salvation
,
which
that
Word
revealeth
.
Popery
robbeth
the
Church
of
this
Word
,
and
putteth
this
candle
under
a
bushell
,
it
sendeth
us
the
wrong
way
for
salvation
,
and
like
the
blind
Aramites
,
it
leadeth
them
into
the
midst
of
Samaria
,
even
putteth
them
into
the
hands
of
their
enemies
.
God
did
much
for
this
land
when
he
gave
us
this
light
,
let
not
our
unthankfulnesse
to
him
,
or
our
peevish
waiwardnesse
amongst
our selves
,
or
our
evill
and
unworthy
conversations
forfeit
this
light
,
or
remove
our
candlestick
.
So
long
as
we
know
where
our
salvation
is
setled
,
and
who
hath
it
in
keeping
for
us
,
so
long
as
we
look
that
way
,
and
direct
all
our
obedience
and
worship
,
our
thanks
and
prayse
that
way
,
we
are
safe
:
for
,
Blessed
is
the
people
that
be
in
such
a
case
:
blessed
is
the
people
,
whose
God
is
the
Lord
:
for
ipse
est
qui
dat
salutem
.
2
Ground
of
their
hope
:
The
Lord
is
my
strength
.
This
comfort
supporterh
in
afflictions
,
and
this
is
that
which
is
our
ability
,
of
which
the
Apostle
saith
.
But
God
is
faithfull
,
1
Cor.
10.13
.
who
will
not
suffer
you
to
be
tempted
above
that
ye
are
able
:
for
what
are
we
able
?
surely
of
our selves
,
to
nothing
that
is
good
for
us
:
the
name
of
man
ever
since
the
fall
of
man
,
hath
been
a
name
of
impotency
and
weaknesse
.
Cease
ye
from
man
,
Isai.
2.22
.
whose
breath
is
in
his
nostrils
,
for
wherein
is
he
to
be
accompted
of
?
Christ
hath
told
us
:
sine
me
nihil
potestis
facere
.
For
by
strength
shall
no
man
prevail
.
1
Sam.
2.9
.
Psal
71.10
I
will
go
in
the
strength
of
the
Lord
God
,
and
I
will
maeke
mention
of
thy
righteousesse
,
even
of
thine
onely
.
The
words
of
my
text
are
Doctrinall
:
Doct.
The
Lord
is
the
strength
of
his
Church
.
Consider
this
which
way
you
will
-
1
In
eo
quod
sumus
:
in
that
we
are
.
In
him
we
live
.
-
2
In
eo
quod
facimus
,
in
that
we
do
:
the
good
that
we
do
,
he
doth
it
himself
:
O
Lord
,
thou
hast
wrought
all
our
works
in
us
.
Isai.
26.12
.
The
skill
that
we
have
in
our
severall
professions
and
trades
and
mysteries
,
it
is
his
spirit
that
giveth
it
,
the
strength
that
we
have
to
labour
in
our
severall
callings
is
his
strength
,
and
that
blessing
was
included
in
the
curse
of
man
.
Gen.
3.19
.
Thou
shalt
eat
thy
bread
,
in
the
sweat
of
thy
face
:
that
God
would
give
man
strength
to
earn
his
bread
,
and
his
labour
should
be
his
physick
,
it
should
make
him
breath
out
evill
and
noxious
vapours
in
his
body
,
which
might
offend
health
,
in
sweat
.
And
if
we
consider
with
what
coarse
fare
,
and
little
rest
,
and
mean
apparell
,
the
labouring
man
doth
passe
through
great
labour
,
we
cannot
but
acknowledge
that
experience
hath
sealed
this
doctrine
,
that
God
is
the
strength
of
man
;
for
man
layeth
on
load
upon
man
,
and
they
that
live
at
ease
,
feel
not
the
burthens
that
they
do
lay
upon
their
brethren
.
God
is
our
strength
,
in
eo
quod
patimur
,
in
that
we
suffer
,
for
could
we
fore-think
our
selvs
able
to
bear
that
sorrow
and
misery
,
which
captivity
and
war
doth
bring
upon
us
?
do
you
not
hear
some
say
,
they
cannot
eat
such
and
such
meat
,
they
cannot
rise
early
,
they
cannot
brook
the
air
,
their
tender
flesh
cannot
endure
any
hardnesse
.
Can
such
endure
to
spend
their
whole
time
in
praysing
the
goodnesse
of
God
toward
them
for
his
great
mercy
,
that
he
putteth
them
not
to
it
,
to
try
what
they
can
suffer
,
let
them
hear
the
Prophet
Jeremie
complain
.
The
pretious
sons
of
Sion
,
comparable
to
fine
gold
,
Lam.
4.2
.
how
are
they
esteemed
as
earthen
pitchers
?
They
that
did
feed
delicately
are
desolate
in
the
streets
,
they
that
were
brought
up
in
scarlet
,
embrace
dunghils
.
The
women
fed
on
their
own
aborrements
,
and
did
eat
their
own
unripe
fruit
,
children
of
a
span
long
.
Lam.
2.20
.
Such
as
were
so
tender
,
that
they
could
scarce
endure
to
touch
the
ground
of
the
street
with
the
soals
of
their
shoes
,
even
to
such
God
sent
word
that
,
Her
own
feet
should
carry
her
a
far
off
to
sojourn
.
When
it
shall
please
God
to
turn
the
wheel
of
providence
,
and
to
set
Princes
and
high
persons
in
the
rank
of
common
men
,
in
the
condition
of
miserable
and
distressed
men
,
tender
hands
will
learn
to
labour
,
and
God
will
give
strength
.
The
ordinary
,
the
extraordinary
,
the
outward
,
the
inward
,
the
expected
,
the
sodain
calamities
of
life
are
manifold
,
to
bear
them
all
with
patience
,
to
digest
them
with
cheerfulnesse
,
to
turn
them
into
the
nourishment
of
our
faith
and
hope
,
this
is
the
strength
of
the
Lord
in
us
,
our
soul
would
soon
grow
weary
of
them
,
if
God
did
not
establish
our
hearts
:
for
the
sense
of
evils
incumbent
,
and
the
fear
of
evils
ingruent
,
would
soon
distract
and
distemper
us
,
if
the
strength
of
the
Lord
did
not
sustein
us
.
This
doctrine
which
informeth
us
whence
we
have
our
strength
,
Vse
.
directeth
us
also
in
the
use
of
it
,
for
so
God
himself
hath
taught
us
.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
Deut
6.5
.
with
all
thy
soul
,
with
all
thy
might
.
We
must
put
our
whole
strength
to
his
service
,
Luk.
10.27
.
and
to
the
obedience
of
his
Law
.
All
other
use
of
our
strength
for
this
life
is
subordinate
to
this
,
for
they
mistake
their
own
creation
,
that
think
they
were
made
for
themselves
,
and
employ
their
wits
,
and
time
,
and
strength
,
to
support
,
to
adorn
,
and
to
make
pleasant
and
easie
this
temporall
life
of
ours
.
Christ
saith
,
that
this
love
of
our
God
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
all
our
strength
.
Some
abuse
their
strength
to
oppression
and
spoil
to
wrong
their
brethren
:
so
Babylon
is
called
the
hammer
of
the
whole
earth
,
for
God
did
use
these
Chaldaeans
as
the
rods
of
his
fury
,
to
punish
the
transgressing
nations
:
but
there
came
a
time
,
when
this
hammer
was
cut
asunder
and
broken
.
How
is
the
hammer
of
the
whole
earth
cut
asunder
and
broken
?
how
is
Babylon
become
a
desolation
among
the
nations
?
Jer.
50.23
.
I
have
laid
a
snare
for
thee
,
and
thou
art
also
taken
,
O
Babylon
,
and
thou
wast
not
aware
,
thou
art
found
,
and
also
taken
because
thou
hast
striven
against
the
Lord
.
Let
the
oppressours
of
their
brethren
consider
this
,
the
snare
of
God
is
full
of
danger
,
for
it
hath
three
dangers
in
it
.
-
1
To
catch
suddenly
:
thou
wast
not
aware
.
-
2
To
hold
fast
:
thou
art
taken
.
-
3
To
destroy
,
for
they
that
are
taken
in
the
snare
of
God
are
at
his
mercy
,
in
his
power
.
Vpon
the
wicked
,
Psal.
11.6
.
he
will
rain
snares
,
fire
,
and
brimstone
,
and
an
horrible
tempest
:
this
shall
be
the
portion
of
their
cup.
Some
give
their
strength
to
women
,
and
by
unchast
and
lewd
conversation
,
weaken
those
bodies
,
and
defile
the
Temples
of
God
,
where
Gods
holy
spirit
should
dwell
.
It
was
the
advice
which
Batsheba
the
mother
of
Solomon
gave
to
her
beloved
Lemuel
,
and
she
putteth
it
home
in
a
mothers
holy
passion
.
What
my
son
,
and
what
the
son
of
my
womb
,
Prov.
31.2
.
and
what
the
son
of
my
vows
?
Give
not
thy
strength
to
women
,
nor
thy
wayes
to
that
which
destroyeth
Kings
.
It
seemeth
that
Solomon
had
taken
out
his
mothers
lesson
,
for
he
giveth
all
that
fear
God
warning
,
to
take
heed
of
the
strange
woman
,
for
he
saith
.
She
hath
cast
down
many
wounded
,
Prov.
7.26
.
yea
many
strong
men
have
beea
slain
by
her
.
Her
house
is
the
way
of
hell
,
going
down
to
the
chambers
of
death
.
Some
give
their
strength
to
drunkennesse
,
they
have
a
woe
for
their
labour
.
Woe
unto
them
that
rise
up
early
in
the
morning
,
Isai.
5.11
.
that
they
may
follow
strong
drink
,
that
continue
till
night
,
till
wine
enflame
them
.
Some
give
their
strength
to
covetousnesse
,
some
to
pride
,
some
to
their
bellies
,
some
wast
and
consume
their
strength
in
idlenesse
,
God
gave
them
not
their
strength
to
any
of
these
evill
ends
.
It
is
his
strength
that
they
abuse
,
and
he
calleth
for
all
of
it
in
his
service
.
Me
thinks
the
Apostle
doth
plead
for
God
very
reasonably
,
and
therein
he
teacheth
us
to
try
our selves
,
whether
we
be
innocent
or
faulty
in
this
.
As
you
have
yielded
your
members
servants
to
uncleannesse
,
〈◊〉
6
.
1●
.
and
to
imquity
,
to
iniquity
:
so
now
yield
your
members
servants
to
righteousnesse
unto
holinesse
.
It
is
unreasonable
,
when
God
desireth
but
the
same
service
done
to
him
,
that
made
and
preserveth
us
,
and
would
save
us
,
that
we
give
to
Satan
,
who
goeth
about
like
a
roaring
lyon
to
destroy
us
;
and
it
is
a
good
way
between
God
and
conscience
,
to
try
our
hearts
,
whether
we
have
done
our
God
the
right
that
we
should
do
him
in
our
strength
,
for
have
we
had
as
great
delight
in
the
Bible
,
and
have
we
read
that
with
as
much
diligence
,
as
we
have
read
other
books
of
delight
and
pleasure
?
have
we
heard
the
Word
with
as
much
attention
and
profit
,
as
we
have
heard
,
other
vain
and
wanton
tales
:
have
we
bestowed
as
many
private
hours
in
prayer
,
as
we
have
done
in
game
.
Have
we
as
much
delighted
in
the
Lords
Supper
,
the
souls
feast
,
as
we
have
done
in
the
feasts
and
banquets
of
the
body
?
Nay
,
have
we
not
usurped
some
of
Gods
day
for
our
temporall
businesse
,
and
neglected
the
Church
assembly
,
and
the
ministery
of
the
word
,
to
eat
,
and
drink
,
and
game
,
and
sleep
,
&
take
our
ease
?
would
we
have
done
so
,
if
some
comand
from
some
superiour
powers
had
comanded
us
any
speciall
service
.
This
is
the
way
to
try
us
:
surely
we
have
not
given
our
whole
strength
to
the
Lord
,
if
we
have
done
these
things
,
and
therefore
unlesse
we
redeem
the
time
,
and
amend
our
ways
,
our
consciences
will
tell
us
,
that
his
servants
we
are
whom
we
obey
,
and
the
servants
of
sin
must
look
for
the
wages
of
sin
,
that
is
death
.
But
let
us
do
no
more
so
,
seeing
the
Lord
is
our
strength
,
let
our
strength
be
the
Lords
,
let
it
serve
him
for
himself
,
our
brethren
for
his
sake
.
Another
use
of
this
point
I
learn
from
the
song
of
Moses
,
Vse
2
the
man
of
God
,
and
of
the
children
of
Israel
after
they
came
out
of
the
red
sea
.
The
Lord
is
my
strength
and
song
:
let
him
that
is
our
strength
,
Exod.
15
●
.
be
our
song
also
,
that
is
,
let
us
praise
him
with
joy
and
thanksgiving
,
it
is
the
honour
that
David
giveth
to
the
Lord
:
as
his
strength
is
always
from
him
,
so
he
promiseth
.
My
song
shall
be
always
of
him
:
&
he
desireth
that
his
mouth
may
be
fil'd
with
his
prayse
all
the
day
long
,
these
be
called
the
calves
of
the
lips
of
them
that
confesse
his
name
,
they
are
sacrifices
of
righteousnesse
,
and
they
please
God
better
then
bullocks
that
have
horns
and
hoofs
:
this
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
reasonable
service
.
It
followeth
there
,
and
it
is
another
use
of
this
point
:
Vse
3
The
Lord
is
my
strength
:
I
will
prepare
him
an
habitation
.
In
which
words
though
literally
,
there
be
a
propheticall
reference
to
the
Tabernacle
of
God
,
which
God
did
after
appoint
,
to
be
erected
and
consecrated
to
his
speciall
worship
;
and
further
yet
to
the
building
of
the
Temple
at
Jerusalem
;
the
joy
of
all
the
earth
;
yet
in
thankfull
retribution
to
God
for
the
strength
that
we
have
from
him
,
every
faithfull
soul
must
within
it self
erect
an
habitation
for
God
and
his
anointed
.
Know
you
not
that
your
bodies
are
the
temples
of
the
holy
ghost
?
doth
not
Christ
dwell
in
us
by
faith
?
is
not
the
soul
the
body
of
the
Church
?
is
not
the
understanding
and
intellectuall
part
the
holy
of
holies
,
the
chancell
of
the
Church
,
where
the
glory
of
God
dwelleth
,
and
where
the
memorials
of
his
mercies
are
kept
?
is
not
the
heart
the
altar
wherupon
all
our
sacrifices
of
thanksgiving
,
&
the
incense
of
our
praiers
are
burnt
?
Is
not
the
mouth
of
them
that
confesse
his
name
the
beautiful
porch
of
this
Temple
?
Doth
not
Christ
stand
at
our
doors
,
and
knock
,
and
desire
our
entertainment
?
O
let
us
receive
him
,
he
is
our
strength
,
there
is
not
a
stronger
man
to
come
in
and
bind
him
and
cast
him
out
,
that
day
we
receive
him
,
that
day
is
salvation
come
home
to
our
house
.
Let
him
not
come
in
as
a
guest
and
sojourner
,
to
tarry
a
night
and
be
gone
,
let
him
have
the
rule
of
the
house
.
Christ
will
then
tell
us
,
that
the
Kingdome
of
God
is
within
us
,
and
where
he
ruleth
,
there
is
peace
which
passeth
all
understanding
.
3
The
next
ground
of
their
hope
is
a
strong
faith
,
that
he
will
make
my
feet
like
hynds
feet
.
That
is
,
he
will
give
me
a
swift
escape
out
of
all
my
affliction
,
and
I
shall
come
again
out
of
captivity
.
The
Lord
will
loose
the
bonds
of
his
Church
,
and
give
her
deliverance
out
of
all
her
troubles
.
Doct.
This
is
a
good
ground
of
hope
.
Because
it
is
one
of
Gods
honourable
titles
to
be
a
deliverer
,
so
is
he
called
in
this
18
Ps.
v.
2.
Reas.
1
From
whence
these
words
are
taken
,
so
Thou
art
my
help
and
my
deliverer
.
Psal.
70.5
.
Thus
David
honoureth
God
with
that
great
title
,
for
it
includeth
a
confession
of
prayse
,
both
of
the
power
of
God
,
able
to
deliver
,
and
of
his
wisedome
and
love
,
applying
that
power
to
the
comfort
of
his
afflicted
Church
.
Because
it
was
the
office
of
his
anointed
,
the
Son
in
whom
he
was
well
pleased
,
Reas.
2
to
deliver
his
people
from
the
hands
of
all
their
enemies
.
He
gave
redemption
to
his
people
.
He
shall
save
his
people
from
all
their
sins
:
he
confesseth
it
his
errand
hither
.
He
hath
sent
me
to
bind
up
the
broken
hearted
,
Isai.
6.11
.
to
proclaim
liberty
to
the
Captives
,
and
the
opening
of
the
prison
to
them
that
are
bound
.
Because
God
knoweth
the
weaknesse
of
his
Church
,
Reas.
3
and
though
he
chasten
them
with
the
rods
of
men
,
yet
will
he
not
take
his
mercy
utterly
from
them
,
Psal.
125.3
lest
the
righteous
should
put
forth
their
hand
unto
wickednesse
.
This
hath
speciall
vertue
to
comfort
us
both
.
Vse
.
1
Generally
in
our
whole
life
:
and
2
,
especially
in
the
severall
crosses
and
distresses
,
incident
to
the
body
of
the
Church
,
or
any
member
of
the
body
.
3
And
individually
to
each
perticular
person
in
their
personall
vexations
and
unrest
.
1
For
the
generall
calamities
incident
to
life
.
Job
saith
:
Man
that
is
born
of
a
woman
hath
but
a
short
time
to
live
,
and
is
full
of
misery
.
If
a
man
have
no
time
of
respiration
from
sorrow
,
if
his
body
be
in
sicknesse
,
his
mind
in
grief
,
his
estate
in
poverty
,
his
person
in
prison
,
suppose
him
as
much
afflicted
as
his
time
and
strength
can
bear
,
yet
death
determineth
all
,
and
setteth
the
oppressed
and
the
prisoner
free
,
as
Job
saith
.
2
The
Church
or
any
part
of
it
,
be
it
afflicted
and
driven
into
corners
persecuted
,
as
in
the
time
of
the
ten
bloudy
persecutions
,
and
as
at
this
day
,
the
Protestants
are
cruelly
pursued
both
in
our
neighbour
France
,
and
in
the
Palatinate
,
and
in
Bohemia
,
Ministers
banished
as
raisers
,
and
strivers
of
sedition
,
which
was
laid
to
the
charge
of
Jesus
Christ
,
and
after
of
St.
Paul
.
The
Lord
hath
ever
heretofore
been
a
deliverer
of
his
Church
,
and
his
hand
is
not
shortned
,
our
hope
is
that
he
will
also
make
his
Saints
hearts
glad
by
a
timely
deliverance
,
and
will
give
them
hinds
feet
to
escape
from
the
arrow
that
fleeth
after
them
by
day
,
and
from
the
dogs
that
hunt
and
pursue
them
with
open
mouth
.
3
In
the
case
of
personall
grievances
,
how
can
we
either
in
dangers
feared
or
in
oppressing
griefs
,
and
pains
receive
any
peace
to
our
souls
,
but
in
the
faith
of
deliverance
,
believing
that
no
miseries
can
so
environ
us
,
but
that
there
may
be
found
an
open
way
out
of
them
:
so
David
saith
;
Many
are
the
troubles
of
the
righteous
.
Dominus
ex
omnibus
liberet
.
This
admonisheth
the
afflicted
to
,
Vse
2
call
upon
God
for
this
deliverance
,
and
to
seek
it
no
where
but
in
his
hand
:
wo
be
to
them
that
go
to
Egypt
for
help
:
it
was
the
undoing
of
Israel
,
their
trust
in
the
broken
staffe
and
reed
of
Egypt
.
And
they
that
trust
to
Idolatrous
nations
to
help
them
in
their
distresses
and
wants
,
thrust
thorns
into
their
own
eyes
,
and
goads
into
their
own
sides
,
and
their
trust
shall
be
their
ruine
,
Israel
did
finde
it
so
,
and
smarted
sharply
for
it
.
This
also
as
all
other
favours
of
God
,
either
possessed
or
expected
,
doth
awake
us
to
a
duty
of
service
of
our
God
:
Vse
3
for
we
are
servi
quasi
servati
,
and
we
must
serve
him
that
we
may
be
delivered
out
of
all
our
fears
and
griefs
,
and
being
delivered
from
the
hands
of
all
our
enemies
,
we
must
serve
him
in
holinesse
and
righteousnesse
.
Then
shall
our
feet
be
like
hyndes
feet
,
to
run
away
lightly
out
of
all
our
afflictions
.
More
yet
we
shall
say
,
our
soul
is
escaped
as
a
bird
out
of
the
snare
of
the
fowler
,
Psal.
124
7
the
snare
is
broken
and
we
are
escaped
.
4
The
last
ground
of
hope
is
restitution
.
He
wil
make
me
to
walk
upon
my
high
places
:
that
is
,
he
wil
restore
his
Church
again
to
their
own
pleasant
Land
,
and
re-plant
them
in
the
inheritance
of
their
fathers
.
He
calleth
this
land
high
places
,
as
you
have
heard
,
because
it
was
a
choice
countrey
,
blessed
with
plenty
,
and
fruitfull
with
all
abundance
.
Though
they
have
been
long
banished
from
it
,
yet
now
they
are
perswaded
of
a
restitution
.
God
is
the
restorer
of
the
Church
,
Doct.
and
he
will
renew
the
face
and
glory
of
it
.
-
1
In
respect
of
his
eternall
love
,
Reas.
1
for
though
his
justice
do
smite
it
with
some
temporall
chastisement
,
yet
he
cannot
be
always
chiding
,
neither
doth
he
reserve
his
anger
for
ever
.
-
2
In
respect
of
his
promise
made
to
Abraham
,
for
that
he
often
remembreth
,
and
his
promise
to
David
.
-
3
In
respect
of
his
Word
,
that
he
hath
sent
by
his
holy
Prophets
,
who
have
from
the
mouth
of
God
promised
them
return
and
replantation
.
-
4
In
respect
of
their
enemies
,
by
whom
he
punisheth
his
Church
,
for
they
must
both
feel
the
wrath
of
God
in
the
sense
of
their
own
judgments
,
and
in
the
envy
at
the
prosperous
estate
of
the
Church
.
Observe
it
here
for
a
matter
of
great
joy
in
the
Church
,
to
be
restored
to
that
which
formerly
they
enjoyed
;
Vse
.
for
it
teacheth
us
to
value
and
prize
present
blessings
and
favours
of
God
at
a
higher
rate
then
we
do
,
lest
God
do
take
them
from
us
,
to
teach
us
,
by
their
want
how
pretious
,
and
how
sweet
they
were
.
Do
not
we
see
some
ambitious
men
climing
and
aspiring
still
higher
and
higher
who
being
suddenly
cast
down
,
sit
looking
up
to
the
rooms
which
they
held
,
and
though
not
contented
with
them
in
possession
,
would
now
think
it
a
great
honour
to
be
restored
,
saying
as
Job
saith
:
Oh!
that
I
were
as
in
moneths
past
,
Job
29.2
.
as
in
the
days
when
God
preserved
me
:
when
his
candle
shined
upon
my
head
.
Even
so
is
it
in
the
spirituall
favours
and
graces
of
God
,
for
many
times
the
elect
of
God
by
evill
husbanding
these
do
lose
them
,
so
that
they
have
no
feeling
of
the
love
of
God
,
and
hardnesse
over-grows
their
hearts
,
blindnesse
be-nights
their
understanding
,
sin
surprizeth
all
their
instruments
of
action
,
and
maketh
their
members
the
weapons
of
iniquity
,
to
work
iniquity
:
when
these
come
again
to
themselves
,
as
the
prodigall
did
,
then
they
would
ask
no
more
of
their
father
,
but
that
they
might
be
admitted
into
the
house
as
servants
.
David
had
a
great
defection
from
God
in
the
matter
of
Vriah
the
Hittite
,
and
slept
in
it
the
most
part
of
a
year
,
but
recovering
himself
a
little
,
as
one
awaked
after
drunkennesse
,
and
finding
himself
in
the
dark
,
the
light
of
Gods
countenance
eclipsed
:
then
he
prays
.
Restore
unto
me
the
joy
of
thy
salvation
.
Psal.
51.12
.
Therefore
,
whilst
the
Sun
shineth
upon
our
Tabernacle
,
let
us
rejoyce
in
the
Lord
,
and
serve
him
,
that
our
time
may
run
no
other
but
Sun-shine
days
,
in
the
cheerfull
light
of
Gods
countenance
.
3
The
Dedication
of
this
Psalm
,
to
the
use
of
the
Church
,
is
spoken
of
at
large
at
the
first
Verse
.