DIVERSE
Select
SERMONS
Upon
severall
TEXTS
of
holy
SCRIPTVRE
,
Preached
by
that
Reverend
and
faithfull
Servant
of
JESUS
CHRIST
,
D.
James
Sibald
;
Doctour
of
DIVINITY
,
Late
Preacher
of
the
Gospell
,
at
ABERDENE
,
There-after
At
DUBLIN
,
in
IRELAND
▪
Published
after
his
Death
.
Remember
how
thou
hast
received
&
heard
,
and
hold
fast
,
and
repent
.
REVEL.
3.
3.
Printed
at
ABERDENE
,
by
Iames
Brown
,
1618.
TO
The
Right
Honourable
JOHN
JAFFRAY
PROVEST
.
ROBERT
FORBES
,
GILBERT
GRAY
,
ALEX.
ROBERTSONE
,
ALEXANDER
ALEXANDER
Bailies
:
And
the
remnant
of
the
Honourable
Councell
of
the
City
of
ABERDENE
,
Grace
,
mercy
and
peace
,
&c.
RIght
Honourable
;
This
posthumus
WORK
coming
forth
to
Publick
view
,
IT
was
thought
fitt
,
not
without
reason
,
to
have
your
H.
Names
[
so
eminent
Favourers
of
learning
&
piety
]
prefixed
unto
it
,
For
,
by
the
defence
it
may
expect
at
your
hands
as
an
Orphan
;
The
Authour
of
it
did
labour
in
your
City
a
considerable
time
in
the
Lords
Worke
,
and
probablie
would
have
ended
his
Labours
,
where
he
began
them
,
if
GOD
in
his
holy
providence
,
(
wherunto
he
learned
to
submit
himself
,
)
had
not
disposed
otherwise
of
him
.
As
he
studied
to
approve
himself
unto
GOD
,
a
Work-man
that
needed
not
to
bee
ashamed
rightlie
dividing
the
Word
of
Truth
,
and
to
have
his
Conversation
such
as
became
a
Minister
of
the
gospel
of
Christ
,
&
through
his
rich
blessing
upon
his
travels
,
was
instrumentall
for
strengthning
to
wel-doing
,
for
lifting
up
of
weak
hands
,
for
comforting
of
Mourners
,
for
winning
to
,
&
settling
in
the
Truth
,
so
(
with
the
same
minde
in
the
rest
of
his
beloved
Charge
)
your
love
and
respects
towards
him
,
&
your
longings
after
him
,
when
he
was
withdrawn
from
you
,
were
very
great
.
Vpon
these
accounts
,
next
to
the
glory
of
GOD
,
and
the
well
of
his
Church
in
generall
,
These
following
Sermons
preached
upon
severall
occasions
in
your
hearing
are
published
,
and
to
be
an
encouragement
to
your
H.
to
go
on
and
persevere
in
the
wayes
of
holinesse
and
righteousnesse
,
whereunto
while
he
was
with
you
,
he
did
from
time
to
time
most
earnestly
exhort
you
,
that
as
yee
were
his
hope
here
,
yee
may
bee
his
Joy
and
Crown
of
rejoycing
,
in
the
presence
of
our
Lord
Jesus
Christ
at
his
coming
;
Which
is
the
earnest
prayer
of
Your
H.
humble
servant
I.
S.
Christian
Reader
,
SOme
of
the
Travels
of
one
,
who
is
now
resting
from
his
laboures
:
,
are
here
presented
unto
thee
▪
It
is
more
then
probable
,
if
before
the
publication
of
them
they
had
been
revised
by
himself
,
for
thy
further
satisfaction
,
they
had
come
forth
both
more
polisthed
and
enlarged
.
Notwithstanding
,
it
is
hoped
that
the
Voice
of
the
Dead
yet
speaking
in
them
,
upon
thy
diligent
perusall
of
them
,
through
the
Lords
Mercy
,
may
prove
helpfull
,
to
further
thee
in
thy
way
to
eternall
life
.
The
Authour
was
first
called
from
the
profession
of
Phylosophy
in
COLLEDGE-MARISCHALL
in
Aberdene
to
a
pastorall
Charge
of
souls
in
the
same
City
,
where
,
to
his
great
joy
,
he
saw
the
seale
of
his
Ministry
,
and
the
LORDS
Work
prospering
in
his
hand
.
Afterwards
when
the
troubles
of
this
Nation
both
in
Church
and
State
,
were
come
to
a
great
hight
,
(
the
sad
effects
whereof
,
he
oftentimes
foretold
and
bemoned
)
upon
the
not
concurring
of
his
judgement
,
in
the
manner
of
Church-Goverment
with
them
who
were
other
wayes
minded
;
He
was
called
to
afflictions
and
sufferings
,
and
which
he
,
looked
upon
as
the
heaviest
of
all
;
to
leave
them
who
were
so
deare
unto
him
,
and
to
whom
so
oft
,
with
〈◊〉
mutuall
joy
he
had
holden
forth
the
word
of
life
.
His
last
Service
in
the
ministry
of
the
Gospell
was
in
the
city
of
Dublin
in
Ireland
,
which
at
that
time
was
againe
and
againe
in
great
danger
of
the
bloody
sword
of
their
unnaturall
Countrey-men
,
of
the
popish
party
,
their
rageing
exceedingly
&
sheding
much
innocent
blood
.
Here
he
acquited
himself
so
eminently
a
burning
and
ashining
light
;
that
he
was
greatly
beloved
of
all
,
living
very
much
desired
,
and
dying
no
lesse
lamented
,
and
the
re●lity
of
their
affections
was
demonstrate
by
evident
testimonies
of
their
respects
to
him
,
both
in
his
life
time
aud
after
his
death
.
In
this
city
after
he
had
run
his
race
of
ten
years
labours
in
the
LORDS
Work
,
he
finished
his
course
,
and
was
called
to
receive
that
eternall
Crown
,
which
was
prepared
for
him
,
and
for
all
who
love
the
appearing
of
our
LORD
Iesus
Christ
in
Glory
at
his
second
coming
.
I
have
only
this
to
adde
further
in
a
word
,
that
his
recepts
from
the
Father
of
lights
were
not
small
,
for
his
great
abilities
in
the
Oriental
languages
and
all
kinde
of
liberall
sciences
humane
&
divine
,
expressing
them selves
with
the
tongue
of
the
learned
,
&
dayly
growing
to
greater
perfection
,
wer
accompanied
with
the
power
of
Godlines
,
earnest
desires
for
the
peace
of
the
Church
,
unanimity
with
his
worthy
fellow
labourers
,
gravity
,
humility
,
charity
and
all
other
christian
graces
.
So
being
confident
that
his
Memorie
shall
he
blessed
and
his
laboures
profitable
;
I
shall
adde
only
that
of
the
Poet
speaking
of
another
.
Vivet
extento
Proculeius
aevo
,
Notus
in
fratres
animi
paterni
:
Illum
aget
penna
metuente
solv●
Fama
superstes
Horat.
Lib.
2.
Carm.
od.
2.
J
▪
S.
THE
FIRST
,
SERMON
.
PSAL.
CXLV
.
vers.
1.
2.
I
will
extoll
thee
,
my
God
,
O
King
,
and
I
will
blesse
thy
Name
for
ever
and
ever
.
Every
day
will
I
blesse
thee
,
and
I
will
praise
thy
Name
for
ever
and
ever
.
ALthough
all
Scripture
bee
given
by
inspiration
of
GOD
,
and
bee
profitable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousnesse
:
S.
Chrysostome
in
the
5.
Tom.
of
his
works
,
&
6.
Hom.
of
Repentance
;
saieth
,
That
this
was
the
common
sense
of
Christians
in
his
time
:
albeit
saieth
he
,
Moses
was
the
great
Lawgiver
&
saw
God
face
to
face
,
yet
saieth
he
,
his
books
are
scarce
read
once
a
yeare
.
The
gospell
wherin
Christs
miracles
are
registrat
,
wherin
we
see
death
destroyed
,
&
life
restored
,
and
God
as
it
were
conversing
with
men
,
is
read
saieth
hee
,
but
once
or
twyce
a
weeke
.
The
Epistles
of
S.
Paul
,
who
was
the
Orator
of
Christ
,
who
was
taken
up
to
the
third
heaven
,
who
saw
things
which
is
not
lawfull
to
utter
,
are
read
saieth
he
,
but
twice
a
weeke
.
But
saieth
he
,
in
the
meane
time
DAVID
is
read
day
and
night
.
All
carrie
him
about
at
all
times
,
as
a
precious
and
sweet
smelling
oyntment
.
If
wee
abide
in
the
Church
all
night
,
David
is
the
first
,
and
the
middle
,
and
the
last
with
whom
wee
end
.
If
wee
sing
hymnes
to
God
in
the
morning
,
DAVID
is
the
first
,
and
the
middle
,
and
the
last
.
If
wee
have
pompe
at
the
Funerals
of
the
dead
,
DAVID
is
the
first
,
the
middle
,
and
the
last
.
Even
they
that
have
not
letters
,
have
him
as
it
were
ingraven
in
the
heart
.
Neither
is
this
only
in
Churches
and
towns
,
but
in
all
places
&
in
all
times
.
2.
Sam.
23.
1.
The
sweet
singer
of
Israel
,
conveeneth
as
as
it
were
the
servants
of
God
into
their
sacred
stations
,
exciteth
,
inflameth
,
&
so
adorneth
them
,
that
he
changeth
as
it
were
men
into
Angels
,
and
earth
into
heaven
.
Hee
accommodateth
himself
to
all
sorts
and
all
estates
of
men
,
to
the
young
,
to
the
old
,
to
them
that
are
in
joy
,
to
them
that
ar
in
sorrow
,
to
the
righteous
,
and
to
the
sinner
;
That
he
is
as
it
wer
a
divine
Harpe
,
joyning
as
it
were
,
the
soules
of
men
together
,
to
sing
the
songs
of
God
,
in
a
most
sweet
and
melodious
harmonie
.
Such
is
the
excellencie
of
this
part
of
scripture
which
wee
call
the
Psalmes
.
Againe
amongst
the
Psalmes
,
his
praise
,
or
his
psalme
of
praise
.
Beside
every
verse
beginneth
with
the
letters
of
the
Alphabet
in
order
.
Of
which
kinde
there
are
no
more
but
seven
in
the
whole
book
of
the
Psalmes
,
the
xxv
.
the
xxxiv
.
the
xxxvi
.
the
cxi
.
the
cxii
.
cxix
.
&
this
cxLv
.
which
is
the
last
of
them
.
The
matter
&
argument
of
this
psalme
as
we
said
,
is
the
praise
of
God
,
I
will
extoll
thee
,
my
God
,
O
King
,
&c.
There
are
two
things
chiefly
considerable
in
the
words
.
First
,
The
Person
whom
he
intendeth
to
praise
,
and
a
short
description
of
him
containing
the
ground
of
all
his
praise
,
namlie
,
The
King
is
God
,
as
he
hath
manifested
himself
by
his
NAME
.
2.
The
praise
which
he
intendeth
of
him
,
which
is
not
simple
praising
,
but
extolling
and
blessing
,
every
day
,
continuallie
,
for
ever
and
ever
.
Let
us
come
first
to
the
Person
praised
,
and
to
the
grounds
of
his
praise
.
O
King
,
which
importeth
his
Authoritie
over
all
creatures
,
even
over
himself
who
was
a
king
and
over
others
.
For
hee
calleth
him
King
absolutlie
,
meaning
the
King
of
kings
,
and
Lord
of
lords
:
Who
ruleth
all
,
&
is
ruled
by
none
,
who
doth
whatsoever
he
will
both
in
heaven
,
and
in
earth
.
And
thus
also
he
termeth
him
,
to
signifie
that
he
was
to
praise
him
for
his
Attributs
and
works
belonging
to
him
as
King
and
Governour
of
all
,
especially
of
his
own
people
.
3.
He
calleth
him
his
God
,
to
signifie
that
he
had
interest
in
the
great
goodnesse
of
God
,
and
that
he
was
to
speak
what
he
sayeth
heere
,
out
of
the
sense
of
his
goodnesse
towards
himself
.
Lastly
,
He
mentioneth
his
NAME
in
the
2.
vers.
Which
containeth
yet
a
further
obliedgement
to
thankfulnesse
and
praise
,
as
wee
shall
see
hereafter
.
IT
will
not
be
needfull
to
speak
of
God
,
as
he
is
God
&
King
;
for
that
which
concerneth
him
this
way
,
My
God
,
and
of
his
NAME
,
which
he
promiseth
to
blesse
every
day
.
First
,
Hee
saieth
,
My
God
,
God
as
hee
is
in
himself
,
God
infinitlie
perfect
,
and
King
over
all
,
is
most
worthie
to
be
extolled
,
blessed
and
praised
,
yet
this
praise
will
never
flow
from
us
so
kyndlie
and
sweetly
as
it
ought
to
do
,
except
we
find
him
to
be
our
God
,
and
to
have
an
interest
in
him
and
communion
with
him
as
DAVID
professeth
here
.
Thou
art
my
God
,
saieth
David
psal.
cxviii
.
28.
and
I
will
praise
thee
:
Thou
art
my
God
,
I
will
exalt
thee
.
It
is
the
common
doctrine
of
Romanists
,
That
a
man
can
have
no
assurance
of
this
,
that
God
is
his
God
,
&
that
he
enjoyes
his
love
&
favour
but
by
deceivable
conjectures
,
and
they
oppose
both
our
Divines
and
their
own
men
who
teach
the
contrar
.
But
if
we
had
no
other
ground
for
this
but
conjectures
;
to
how
weake
a
ground
(
I
beseech
you
)
should
that
praise
,
joy
&
confidence
leane
;
which
DAVID
professeth
here
in
his
own
name
,
and
in
the
name
of
all
the
godly
.
Suppone
there
bee
infinite
goodnesse
and
perfection
in
God
as
there
is
;
what
sound
or
solid
comfort
can
I
have
in
God
,
except
I
know
him
to
be
mine
,
and
that
I
have
his
favour
&
the
light
of
his
countenance
lifted
up
upon
me
.
Albeit
David
knew
that
his
sinne
was
pardoned
by
the
voice
of
Nathan
,
yet
had
he
not
contentment
,
till
he
heard
God
himself
speake
,
as
it
were
,
unto
him
;
Restore
unto
me
the
joy
of
thy
salvation
:
and
uphold
me
with
thy
free
spirit
.
Make
me
to
beare
the
voice
of
joy
and
gladnes
:
that
the
bones
which
thou
hast
broken
,
may
rejoyce
.
O
but
say
they
,
We
cannot
know
assuredly
that
God
is
ours
,
and
that
wee
have
his
favour
,
unlesse
wee
assuredly
know
that
those
graces
are
in
us
which
he
requireth
,
That
the
Spirit
it self
beareth
witnesse
with
our
spirit
,
that
wee
are
the
children
of
God
.
Now
shortly
I
ask
,
what
are
these
graces
required
in
us
?
The
chief
are
by
the
consent
of
all
,
Faith
,
hope
and
love
.
As
for
Faith
it
may
bee
knowne
,
for
S.
PAUL
saieth
,
Prove
your selves
,
whether
yee
bee
in
the
faith
.
2.
cor.
13.
5.
S.
Augustine
in
his
13.
book
of
the
Trinitie
,
1.
chap.
saieth
,
That
hee
who
beleeveth
,
knoweth
by
a
most
firme
knowledge
that
he
doeth
beleeve
,
as
hee
who
beleeveth
not
,
knoweth
that
he
doth
not
beleeve
.
The
reason
is
manifest
,
Faith
,
(
say
our
Adversaries
)
is
an
Act
of
the
understanding
,
and
a
man
hath
certaintie
of
nothing
more
then
of
such
acts
.
Beside
,
a
true
Christian
is
prepared
to
suffer
any
thing
,
rather
then
to
quite
his
faith
,
it
cannot
be
therefore
but
he
is
assured
that
he
doth
beleeve
.
Lastly
the
prime
schoolmen
ancient
&
recent
grant
this
.
Thomas
in
the
1.
of
his
2
part.
112.
quaest.
and
5.
art.
saieth
,
That
hee
who
hath
science
or
saith
knoweth
that
he
hath
it
.
So
Vasquez
in
his
201.
dispute
,
and
diverse
others
.
The
same
also
he
granteth
of
Hope
,
and
if
hee
would
deny
it
the
scripture
is
cleare
,
where
wee
find
the
saints
professing
and
avowing
their
hope
in
God
most
confidently
;
But
say
they
,
yet
,
for
all
this
wee
are
uncertain
of
our
Love
.
But
consider
I
pray
you
,
that
S.
Peter
being
demanded
by
our
Saviour
concerning
his
love
to
him
;
answereth
most
confidently
.
Thou
knowest
that
I
love
thee
.
Thou
that
knowest
all
things
,
knowest
that
I
love
thee
.
So
S.
Augustine
in
his
8.
book
of
the
Trinitie
,
7.
chap.
saieth
,
That
wee
more
certainlie
know
the
love
that
we
carrie
to
our
brother
,
then
our
brother
himself
.
They
answere
to
this
,
That
wee
may
know
indeed
certainly
,
that
there
is
in
us
a
love
and
affection
to
God
and
our
neighbour
:
but
yet
say
they
,
we
cannot
know
for
what
end
,
and
upon
what
motive
wee
love
him
,
and
consequently
whether
our
love
be
such
as
it
ought
to
be
.
But
they
should
consider
that
the
Apostle
saieth
1.
Cor.
2.
●1
.
That
the
spirit
of
a
man
knoweth
the
things
of
a
man
,
and
that
wee
haue
received
the
Spirit
of
God
,
that
we
might
know
the
things
that
are
freely
given
to
us
of
God
.
Hence
a
most
learned
Romanist
Vega
in
his
9.
book
of
●ustificat
.
39.
chap.
granteth
,
That
wee
may
know
not
only
our
own
inward
actions
,
but
also
for
what
end
and
upon
what
motive
they
are
exercised
by
us
,
and
consequently
that
we
love
God
above
all
things
:
and
that
wee
are
ready
to
suffer
the
losse
of
all
things
rather
then
to
offend
him
,
and
that
wee
have
truly
sorrowed
for
our
bypast
sinnes
.
But
to
leave
this
,
let
us
mark
here
,
That
it
is
not
without
great
cause
that
DAVID
intending
to
blesse
&
exalt
God
,
If
our
heart
condemne
us
not
,
we
haue
confidence
towards
God
.
1.
Iohn
3.
21.
A
son
that
is
perswaded
of
his
fathers
love
,
is
bold
to
come
,
to
him
,
and
to
present
his
sutes
unto
him
when
occasion
serveth
:
so
wee
being
perswaded
that
God
is
our
God
and
Father
,
are
confident
to
poure
out
our
hearts
in
his
bosome
,
and
to
expect
a
gracious
answere
from
him
.
I
have
written
unto
you
saieth
S.
Iohn
1.
5.
13.
14.
15.
that
ye
may
know
that
ye
have
eternall
life
,
And
this
is
the
confidence
that
we
have
in
him
,
that
if
we
ask
any
thing
according
to
his
will
,
he
heareth
us
.
And
we
know
that
we
have
the
petitions
that
we
desired
of
him
.
Where
first
,
wee
have
the
knowledge
of
eternall
life
,
then
,
confidence
to
be
heard
,
&
to
have
our
petitions
granted
.
If
wee
have
to
do
with
a
man
of
whom
wee
know
not
whether
he
loveth
us
or
not
,
we
can
have
but
small
hope
to
obtain
our
sutes
from
him
:
but
if
wee
be
assured
that
we
have
his
favour
,
wee
are
confident
to
obtaine
our
requests
according
to
that
degree
of
favour
which
we
perswade
our selves
to
enjoy
:
so
if
we
be
perswaded
that
God
is
our
God
and
Father
,
we
cannot
doubt
of
obtaining
from
him
that
which
is
good
.
If
ye
that
are
evill
can
give
good
things
to
your
children
,
how
much
more
will
your
heavenly
Father
give
his
good
Spirit
and
all
good
things
to
them
that
ask
him
.
He
that
gave
to
us
his
own
Son
(
when
we
did
not
pray
to
him
)
how
much
more
with
him
will
he
give
to
us
all
things
which
wee
pray
for
?
Secondly
,
This
assurance
that
God
is
our
God
,
and
that
we
are
in
his
favour
,
wee
runne
the
way
of
Gods
Commandements
.
There
is
nothing
that
will
make
a
good
servant
cheerfull
in
doing
his
Masters
will
,
so
much
as
to
know
that
himself
and
his
service
is
well
accepted
:
so
nothing
more
fit
to
stirre
us
up
to
alacritie
in
well
doing
,
then
to
know
that
our
persons
and
works
are
acceptable
to
God
.
This
is
a
notable
spurre
to
a
good
life
,
Hee
that
hath
this
hope
purgeth
himself
,
that
he
may
be
holy
as
God
is
holy
saieth
S.
Iohn
.
I
have
hope
towards
God
,
of
the
resurrection
of
the
just
and
unjust
,
saieth
S.
PAUL
Acts
24.
16.
And
herein
do
I
exercise
my self
to
have
alwayes
a
conscience
void
of
offence
toward
God
,
and
toward
men
.
Thirdly
,
S.
Paul
having
said
,
Rom.
5.
1.
being
justified
by
faith
wee
have
peace
with
God
,
subjoyneth
,
That
we
rejoyce
in
the
hope
of
the
glory
of
God
,
and
that
wee
rejoyce
also
in
our
tribulations
.
For
being
at
one
with
God
,
the
peace
of
God
keepeth
our
mindes
,
Philip.
4.
7.
It
guardeth
and
defendeth
them
,
as
a
wall
or
garrison
(
so
the
word
signifieth
)
It
guardeth
I
say
,
not
only
our
bodies
or
estats
always
:
but
also
our
minds
,
that
we
sink
not
through
the
weight
of
our
afflictions
,
nor
fall
away
from
our
stedfastnesse
by
any
crosses
.
For
he
that
is
in
this
estate
can
reason
thus
;
Though
my
wealth
and
preferment
be
taken
away
,
though
my
friends
have
forsaken
mee
,
though
want
and
troubles
sease
upon
mee
;
Yet
Christ
is
mine
,
God
is
mine
,
heaven
and
the
inheritance
of
the
joyes
of
it
is
mine
.
These
outward
troubles
can
do
no
more
but
batter
without
,
and
at
the
most
pull
down
the
earthly
house
of
this
bodie
,
but
That
building
which
is
without
hands
in
heaven
,
they
cannot
reach
unto
.
These
troubles
may
take
away
my
outward
joyes
,
but
that
joy
which
is
within
,
which
is
in
God
even
my
God
,
is
beyond
the
power
of
Life
or
death
,
of
height
or
depth
,
of
principalities
or
powers
,
of
things
present
or
things
to
come
,
Rom.
8.
38.
This
comforted
Iob
in
the
midst
of
all
his
grievous
sorrowes
;
I
know
saieth
he
,
that
my
Redeemer
liveth
,
and
that
with
mine
eyes
I
shall
see
him
.
This
comforted
the
godly
Hebrews
chap.
10.
34.
Yee
took
joyfullie
the
spoiling
of
your
goods
,
knowing
in
your selves
that
ye
haue
in
heaven
a
better
and
an
enduring
substance
.
Hence
,
hope
which
is
grounded
upon
this
assurance
,
is
compared
to
an
Anchor
,
Heb.
6.
19.
An
Anchor
holdeth
the
ship
firme
and
stable
,
that
it
be
not
driven
hither
and
thither
or
overwhelmed
,
although
the
sea
bee
stormie
and
tempestuous
;
even
so
our
hope
setleth
our
soules
in
the
midst
of
tribulations
,
that
wee
bee
not
swallowed
up
thereby
So
it
is
compared
to
an
helmet
11.
Thess.
5.
8.
For
as
an
helmet
securing
the
head
,
putteth
courage
in
a
Souldier
to
fight
,
so
hope
securing
us
of
the
maine
point
our
eternall
safety
,
giveth
courage
and
confidence
to
us
in
all
our
troubles
.
I
come
now
to
David
his
last
expression
of
that
,
which
he
intendeth
to
praise
and
blesse
;
That
is
the
Name
of
God
.
I
will
blesse
thy
Name
saieth
hee
.
IT
is
not
without
great
cause
that
he
mentioneth
here
the
NAME
of
God
.
For
clearing
of
this
,
wee
shall
shew
you
shortly
,
first
,
what
is
meaned
by
his
Name
.
Exod.
34.
6.
The
LORD
,
The
LORD
GOD
,
mercifull
&
gracious
,
long
suffering
,
and
aboundant
in
goodnesse
and
truth
.
Keeping
mercie
for
thousands
,
forgiving
iniquity
,
and
transgression
,
and
sin
,
&c.
Thus
the
Name
of
Christ
Iesus
in
whom
God
was
reconciling
the
world
to
himself
,
is
called
Isai.
9.
6.
Wonderfull
,
Counsellour
,
the
mighty
God
,
&c.
and
Jerem.
23.
6.
his
name
is
called
IEHOVA
,
The
Lord
our
Righteousnesse
.
Let
us
now
come
to
the
second
point
,
and
consider
how
great
a
ground
,
of
comfort
and
praise
this
Name
is
.
First
it
is
so
great
a
ground
of
comfort
and
consequently
of
praise
,
that
no
grace
is
bestowed
upon
us
,
nor
promise
of
it
made
unto
us
,
but
for
this
Names
sake
.
The
Name
of
God
is
the
originall
,
root
and
spring
,
out
of
which
all
flow
,
and
into
which
all
are
resolved
;
It
is
of
his
goodnesse
&
mercie
(
which
is
his
Name
)
that
he
promiseth
any
thing
to
us
,
and
it
is
of
his
trueth
and
power
(
which
also
belong
unto
his
Name
)
that
these
promises
are
accomplished
,
Hence
DAVID
Psal.
25.
IT
For
thy
Names
sake
O
Lord
,
pardon
mine
iniquity
for
it
is
great
.
Secondly
,
As
wee
can
have
no
good
,
but
for
and
through
his
Name
;
so
in
it
and
by
it
,
all
goodnesse
is
to
be
had
.
There
is
in
it
,
The
Lord
God
mercifull
.
Hee
is
the
Lord
God
,
and
therefore
able
to
forgive
.
Hee
is
Mercifull
,
&
therfore
willing
.
But
it
may
be
thou
will
say
,
thy
sinnes
have
made
thee
most
unworthy
of
any
favour
.
Looke
againe
upon
his
Name
.
Hee
is
Gracious
,
and
aboundant
in
goodnes
saieth
it
.
Thy
sinnes
do
not
so
abound
,
but
his
grace
&
goodnesse
superabound
.
If
thou
say
,
thou
hast
continued
long
in
sin
and
often
relapsed
.
Look
to
his
Name
,
there
is
comfort
in
it
against
this
also
.
Hee
is
long-suffering
and
slow
to
wrath
.
In
a
word
,
whatsoever
be
the
heinousnesse
of
thy
sinnes
,
whatsoever
the
circumstances
,
yet
there
is
comfort
in
his
Name
,
and
a
ground
of
the
hope
of
pardon
,
for
his
Name
beareth
,
That
he
keepeth
mercy
beside
him
,
as
it
were
in
treasure
;
forgiving
iniquity
,
transgression
and
sin
.
Needest
thou
refreshment
as
well
as
pardon
?
Look
to
his
Name
,
as
it
is
elswhere
descrived
;
Hee
is
the
Father
of
mercies
,
and
the
God
of
all
comfort
,
Who
comforteth
us
in
all
our
tribulations
.
Would
thou
have
peace
?
The
God
of
peace
is
his
name
also
.
Would
thou
have
grace
to
heale
thy
corruptions
?
Hee
is
the
God
of
all
grace
.
Would
thou
have
wisdome
to
direct
thee
?
Hee
is
the
Father
of
Lights
.
All
this
belongeth
to
his
Name
.
In
likemanner
if
wee
look
to
the
Name
of
Christ
,
The
Prince
of
peace
:
and
according
to
it
,
able
to
give
us
tranquillity
in
all
out
troubles
.
His
Name
is
the
mighty
God
,
&
accordingly
He
is
able
to
save
us
to
the
uttermost
,
though
there
be
nothing
but
troubls
without
,
and
terrours
within
.
Would
thou
have
his
Image
renewed
in
thee
?
Hee
is
the
Everlasting
Father
,
A
Father
to
beget
his
Likenesse
in
us
,
and
Everlasting
to
preserve
it
in
us
.
To
give
us
wisdome
,
he
is
the
Counsellour
,
and
he
is
Wonderfull
,
to
work
in
us
and
for
us
,
beyond
all
that
we
can
ask
or
think
,
even
to
wonderment
and
admiration
.
And
if
our
sinnes
disquiet
us
,
Hee
is
IEHOVA
,
our
Righteousnesse
.
The
righteousnesse
that
is
in
him
,
is
ours
,
aswel
ours
to
save
us
trusting
in
him
,
as
his
to
glorifie
him
.
Thus
we
see
,
what
matter
of
unspeakable
comfort
we
have
in
the
name
of
God
,
as
he
is
God
,
&
as
he
is
the
father
of
our
Lord
Iesus
Christ
,
the
Name
of
the
Lord
,
to
be
a
strong
Tower
:
Proverb.
18.
10.
and
the
Righteous
flee
to
it
and
are
saved
.
Yee
know
the
use
of
a
Tower
is
that
when
all
other
fortifications
are
taken
and
forsaken
,
when
the
wals
are
scaled
and
houses
left
,
men
flee
to
it
,
as
to
the
last
refuge
:
so
when
wee
are
beleggered
with
troubles
without
and
terrours
within
:
when
wee
are
forced
to
quite
all
other
holds
&
grounds
of
comfort
,
yet
have
we
Gods
Name
to
flee
unto
,
as
to
a
strong
Tower
.
Whatsoever
be
our
distresse
,
we
may
say
to
him
,
O
Lord
,
there
is
mercy
&
power
with
thee
,
that
is
thy
Name
.
In
Iesus
there
is
Righteousnesse
,
even
our
righteousnesse
:
that
is
his
Name
;
And
thou
hast
commanded
us
to
call
on
thy
Name
in
the
time
of
our
trouble
.
To
this
Altar
I
flee
.
I
take
hold
on
the
hornes
of
it
,
&
if
I
perish
,
here
will
I
perish
.
So
yee
see
the
Name
of
God
,
is
a
most
soveraigne
ground
of
comfort
.
Whence
DAVID
saieth
to
God
Psal.
9.
10.
They
that
know
thy
Name
,
will
put
their
trust
in
thee
.
And
the
Apostle
Rom.
10.
13.
out
of
the
PROPHET
,
Whosoever
shall
call
on
the
name
of
the
Lord
shall
the
saved
.
Great
reason
therfore
have
we
to
praise
&
blesse
it
,
and
that
for
ever
and
ever
.
This
much
of
the
object
of
DAVIDS
praise
:
wee
come
now
to
the
praise
it self
.
Hee
is
not
content
to
say
simply
that
he
will
praise
God
,
but
useth
sundry
pregnant
words
to
this
purpose
,
to
signify
the
vehemencie
and
fervencie
of
his
desire
to
honour
God
.
First
he
saieth
,
I
will
extoll
thee
or
exalt
thee
.
Greatnesse
,
Glory
&
Holinesse
.
So
we
exalt
him
when
wee
acknowledge
his
infinite
Highnesse
and
Excellencie
,
when
we
most
highly
esteeme
of
it
,
most
highly
love
it
,
and
most
humbly
submitt
our selves
unto
it
.
Thus
,
I
will
extoll
thee
,
is
as
if
hee
had
said
,
I
will
most
highly
praise
thee
,
reverentlie
worship
thee
,
magnificently
proclaime
and
incomparably
prefer
thy
Highnesse
and
Excellencie
to
all
others
.
Secondly
he
saieth
,
He
will
blesse
Him
and
his
Name
.
BLESSING
is
a
wishing
of
good
to
another
,
and
the
bestowing
and
conferring
of
it
,
when
it
lyeth
in
our
power
.
IT
comprehendeth
two
acts
:
the
one
of
the
Will
,
the
other
of
the
Vnderstanding
.
By
the
first
,
wee
wish
or
will
good
,
by
the
other
we
conferre
it
,
and
so
it
is
a
practicall
kinde
of
speech
.
This
Blessing
as
it
proceedeth
from
God
,
is
ever
effectuall
.
If
he
speak
good
to
us
,
it
is
done
:
his
word
is
able
to
do
,
whatsoever
he
willeth
:
As
when
a
King
hath
the
honours
of
a
kingdom
in
his
own
hand
,
If
he
say
to
one
,
be
thou
a
Duke
,
to
another
,
be
thou
an
Earl
,
it
is
so
,
by
vertue
of
this
his
speech
,
these
honours
are
conferred
.
But
it
is
not
so
with
our
blessing
,
especially
of
God
.
His
good
is
either
inward
or
outward
;
as
for
his
inward
good
,
it
is
in
himself
,
in
infinite
perfection
.
Hee
laiketh
nothing
,
nor
can
wee
contribute
any
thing
in
that
kinde
.
All
that
wee
can
do
in
respect
of
this
good
,
is
to
congratulate
and
expresse
our
joy
at
this
,
that
he
possesseth
in
himself
all
good
.
As
for
the
outward
good
which
belongeth
to
him
,
namlie
the
knowledge
,
the
love
,
the
feare
and
worship
of
his
Name
,
unto
that
we
may
and
ought
to
contribute
by
his
grace
.
Wee
should
not
only
wish
that
good
,
but
so
much
as
lyeth
in
us
should
endeavour
to
procure
it
.
Thus
when
DAVID
promiseth
to
blesse
him
and
his
Name
,
he
meaneth
that
he
wished
all
to
know
,
to
feare
,
to
love
him
,
and
that
hee
would
to
the
uttermost
endeavour
to
effectuat
what
he
wished
.
Thirdly
,
praise
Him
.
PRAISE
is
a
proclaiming
of
the
excellencie
that
is
in
any
by
reason
of
his
actions
and
worthie
deeds
.
So
God
is
often
praised
for
his
acts
of
mercie
justice
and
power
.
The
excellencie
that
is
in
any
by
nature
,
is
rather
honoured
then
praised
,
saieth
the
Philosopher
:
yet
often
men
are
praised
for
naturall
excellencies
,
as
engyne
,
beauty
,
strength
▪
&c.
And
God
here
and
often
elswhere
in
scripture
,
is
praised
for
his
Naturall
excellencies
,
Infinite
greatnes
,
goodnes
,
power
,
mercie
,
&c.
Lastly
,
DAVID
promiseth
thus
to
exalt
,
praise
and
blesse
God
and
his
Name
Every
day
,
for
ever
and
ever
.
He
will
beginne
it
now
,
but
is
never
to
end
it
.
So
long
as
hee
lived
hee
did
praise
him
,
and
now
being
dead
doeth
praise
him
on
earth
,
by
this
&
other
songs
of
praise
;
Every
day
saieth
he
,
which
signifieth
,
that
nothing
should
befall
,
no
change
,
no
trouble
that
should
divert
him
from
this
exercise
.
Whence
we
may
learne
this
profitable
instruction
,
that
it
is
our
duty
in
every
estate
,
whatsomever
befall
us
,
to
praise
and
blesse
God
.
No
trouble
or
temptation
should
make
the
praise
or
blessing
of
him
to
depart
from
our
mouth
,
nothing
should
make
our
courage
to
quaile
,
our
patience
to
wearie
,
our
tranquillitie
to
cease
or
stay
the
lifting
up
of
our
hearts
,
to
blesse
his
holy
Name
.
For
this
should
be
done
by
us
every
day
,
and
at
all
times
,
Psal.
34.
1.
Thou
should
blesse
him
in
the
day
of
thy
sicknesse
,
aswell
as
in
the
day
of
thy
health
,
in
the
day
of
thy
want
,
aswell
as
in
the
day
of
thy
aboundance
,
in
the
day
of
desolation
,
aswel
as
in
the
day
of
consolation
,
in
the
day
of
adversitie
,
aswel
as
in
the
day
of
prosperitie
.
What
great
matter
is
it
,
saieth
holy
AUGUSTINE
upon
this
place
,
that
thou
blesses
God
in
thy
joyfull
day
▪
when
all
things
flow
to
thee
according
to
thy
heart
?
What
if
a
sorrowfull
and
melancholious
day
appeare
?
will
thou
not
blesse
him
then
also
?
If
thou
will
not
,
thou
did
not
truly
say
▪
Every
day
will
I
blesse
thee
.
How
many
and
how
grievous
evils
came
upon
Iob
,
and
that
how
suddenlie
?
yet
did
hee
not
intermitt
the
praising
of
God
in
that
his
most
sorrowfull
day
.
When
all
the
evill
tydings
had
come
unto
him
,
hee
worshiped
and
said
,
The
Lord
hath
given
,
&
the
Lord
hath
taken
,
blessed
be
the
Name
of
the
Lord
.
Thus
ought
we
all
to
do
,
and
the
reasons
are
manifest
.
For
first
,
sicknesse
,
want
,
&
adversitie
,
more
then
it
should
have
been
advanced
by
health
,
aboundance
,
&
prosperity
.
LAZAR
us
sores
&
poverty
wer
more
profitable
to
him
,
then
all
the
wealth
&
dainties
of
the
Rich-man
were
to
him
.
Both
found
it
to
be
so
in
end
,
when
the
Rich-man
was
laid
in
flames
of
fire
,
&
was
faine
to
beg
one
drop
of
water
,
which
yet
he
could
not
have
,
and
when
Lazarus
was
carried
by
the
angels
into
the
bosome
of
ABRAHAM
.
Wee
may
not
judge
of
these
outward
evils
by
our
own
sense
,
but
by
the
word
,
wisdome
,
goodnes
and
power
of
God
,
which
maketh
them
all
to
serve
to
our
good
.
Now
if
it
be
so
,
we
have
reason
in
the
midst
of
all
our
worldlie
sorrowes
to
blesse
and
to
praise
the
Name
of
our
God
.
Happy
is
he
that
can
do
so
,
this
is
a
most
happy
&
holy
way
,
by
which
a
man
may
go
through
all
the
sorrows
of
this
life
to
heaven
,
rejoycing
and
exulting
.
The
Lord
grant
that
we
may
so
do
,
&
that
for
the
merits
of
Christ
Iesus
,
to
whom
&c.
THE
SECOND
SERMON
.
Psal.
CXLV
.
Vers.
3.
Great
is
the
Lord
,
and
greatly
to
be
praised
:
and
his
greatnesse
is
unsearchable
.
THe
holy
Prophet
having
set
down
his
purpose
of
extolling
and
praising
God
in
the
two
first
verses
;
he
now
entereth
into
the
praise
intended
by
him
,
and
in
a
most
divine
manner
declareth
and
cōmendeth
the
chief
of
his
divine
perfections
.
IT
is
marked
by
holy
Augustine
,
in
his
Preface
on
this
Psalme
,
That
God
is
both
the
Object
and
the
Authour
of
the
praise
that
is
here
set
down
.
Let
another
man
praise
thee
,
and
not
thine
own
mouth
,
a
stranger
and
not
thine
own
lips
.
But
for
God
to
praise
himself
,
it
is
a
singular
work
of
mercie
:
For
first
,
by
praising
himself
,
he
instructeth
us
,
how
we
should
praise
him
,
2.
By
setting
forth
his
own
praises
,
he
representeth
to
us
his
Excellencie
&
the
lovelinesse
thereof
,
that
we
may
be
inflamed
with
his
love
,
wherein
our
happinesse
consisteth
.
Let
us
now
come
to
the
words
Great
is
the
Lord
,
and
greatlie
to
be
praised
&c.
The
PROPHET
beginneth
his
praise
of
God
,
O
my
God
,
who
art
the
King
of
kings
,
I
said
,
That
I
would
extoll
,
and
blesse
and
praise
thee
,
and
that
Every
day
,
and
for
ever
and
ever
.
And
good
reason
have
I
so
to
do
;
for
Great
art
thou
,
even
above
all
,
and
therfore
,
thou
deserveth
to
be
praised
greatly
&
above
all
;
yea
Thy
greatnesse
is
unsearchable
,
or
without
end
,
and
therefore
thy
praises
should
be
without
end
or
bound
.
In
the
words
●ee
have
two
things
particularly
to
be
considered
;
First
the
Perfection
of
God
,
which
DAVID
commendeth
.
Great
is
the
Lord
,
and
thereafter
,
is
more
particularlie
descrived
,
namelie
that
his
Greatnesse
is
such
that
it
is
unsearchable
or
incomprehensible
.
The
Duty
which
we
owe
to
God
,
by
reason
of
this
his
perfection
is
Praise
,
and
that
in
the
highest
degree
,
under
which
many
other
duties
are
comprehended
;
Great
is
the
Lord
(
saieth
he
)
&
greatly
to
be
praised
.
Before
we
enter
into
the
matter
,
it
is
to
be
observed
that
the
last
words
are
diverslie
rendred
.
Our
Interpreters
render
them
,
His
greatnesse
is
unsearchable
:
and
upon
the
margine
,
Of
his
greatnesse
there
is
no
search
:
The
seventie
and
vulgar
latine
render
them
thus
,
Of
his
greatnesse
there
is
no
end
.
but
both
come
to
one
purpose
.
Gods
greatnesse
is
truly
unsearchable
,
as
we
shall
hereafter
heare
,
and
the
word
in
the
the
original
properlie
signifieth
so
much
.
Hence
in
the
40
of
Isa●ah
,
where
it
is
said
That
his
understanding
is
unsearchable
,
yee
have
the
same
word
that
is
used
here
.
Upon
the
other
part
,
the
reason
why
the
Greatnesse
of
God
is
unsearchable
is
this
,
namely
that
it
hath
no
end
,
no
bounds
or
limits
:
Therefore
it
cannot
bee
searched
into
or
comprehended
:
and
so
both
the
expositions
do
well
agree
,
both
with
the
words
and
amongst
themselves
.
For
clearing
of
this
point
the
better
,
and
that
we
may
make
our
use
of
it
more
fruitfullie
,
wee
shall
consider
first
,
unsearchable
greatnesse
of
God
,
where
of
the
PROPHET
speaketh
.
2.
Wee
shall
shew
you
that
it
is
in
him
.
3.
We
shal
consider
more
particularlie
what
things
belong
to
it
.
And
4.
How
truly
,
in
respect
of
these
thing
,
it
is
called
unsearchable
As
for
the
first
,
It
is
certaine
the
Greatnesse
here
spoken
of
,
is
not
the
greatnes
of
bodily
quantity
.
That
is
not
in
God
nor
is
it
of
it self
the
object
of
praise
:
so
out
of
all
doubt
the
Greatnesse
here
spoken
of
is
the
greatnesse
of
perfection
,
which
the
PROPHET
not
only
ascriveth
to
God
,
but
also
in
the
highest
degree
,
while
as
he
saieth
,
That
it
is
such
a
greatnesse
that
cannot
be
searched
into
,
and
consequently
hath
no
end
,
or
bounds
or
limits
,
but
is
boundlesse
and
infinite
.
Neither
is
this
greatnes
of
God
infinite
or
boundles
onlie
in
some
respect
,
but
also
every
way
.
A
thing
may
be
said
to
be
infinite
two
manner
of
ways
.
This
is
cleare
both
by
the
light
of
nature
,
and
by
scripture
.
First
,
by
the
light
of
nature
,
by
which
we
know
that
God
is
the
first
and
independent
Being
,
One
first
,
and
pryme
Beginning
;
which
giveth
being
to
all
other
things
)
The
Being
of
God
cannot
bee
any
wayes
bounded
or
limited
.
First
,
because
there
was
none
to
bound
or
limite
him
;
The
creatures
are
bounded
and
limited
,
because
they
are
and
do
depend
from
one
,
who
hath
set
to
every
one
his
bounds
;
but
he
that
is
the
First
and
pryme
Being
,
could
have
none
to
limite
or
determine
him
.
2.
If
the
Perfection
of
God
had
any
bounds
or
limits
,
then
something
might
be
added
to
him
,
and
if
he
be
capable
of
any
addition
or
increase
,
then
ther
most
bee
some
one
prior
or
superior
,
who
may
adde
unto
or
●ugment
his
perfection
,
and
consequently
the
first
&
supreame
Be●ng
,
should
not
be
the
first
and
supreame
;
but
in
some
respect
dependent
from
another
,
which
implyeth
a
manifest
contradiction
.
Thus
the
light
of
nature
leadeth
us
to
the
infinitnesse
of
God
.
By
the
light
of
scripture
this
is
also
manifest
,
for
beside
this
&
many
other
like
places
,
the
Lord
descriving
himself
,
to
his
servant
Moses
,
Exod.
3.
14.
taketh
the
name
of
Being
to
himself
,
as
proper
and
peculiar
to
him
;
Thus
shalt
thou
say
to
the
children
of
Israel
,
saieth
the
Lord
,
(
I
AM
)
hath
sent
mee
unto
you
.
by
which
name
he
signifieth
,
that
he
is
alone
of
himself
:
whereas
all
other
things
of
themselves
are
not
.
That
he
is
fullie
,
containing
in
himself
the
amplitude
of
al
that
is
,
or
hath
,
or
can
have
any
being
,
that
he
is
eternally
and
unchangably
.
So
being
that
he
cannot
cease
to
be
at
all
,
or
to
be
what
he
is
,
and
in
a
word
,
that
he
is
Being
it self
,
the
unbounded
Ocean
of
being
:
from
which
all
being
fl●weth
and
dependeth
,
whence
S.
Paull
,
out
of
the
poet
saieth
,
That
in
him
we
live
,
move
,
&
have
our
being
;
so
then
the
Being
of
God
both
by
the
light
of
scripture
and
nature
is
such
as
excludeth
,
not
being
infinitly
:
which
therefore
hath
not
nor
can
have
any
place
in
him
.
IT
is
not
so
with
the
creatures
;
They
are
of
themselves
nothing
;
and
therfore
of
themselves
,
they
tend
to
nothing
,
and
while
they
are
,
bounded
and
limited
within
some
one
kind
of
being
,
without
which
they
are
not
.
But
so
it
is
not
with
him
whose
Greatnesse
hath
no
end
or
bounds
,
which
the
PROPHET
here
ascriveth
to
God
.
Now
let
us
in
the
third
place
,
see
more
particularly
what
belongeth
to
this
infinite
and
unbounded
greatnesse
of
God
.
The
first
thing
that
belongeth
to
him
,
Shall
not
hee
see
,
who
made
the
eye
,
or
shall
not
hee
heare
,
who
made
the
eare
.
There
is
no
perfection
in
the
creature
,
which
is
not
the
expression
of
his
eternall
conception
,
and
a
footstep
o●
resemblance
of
that
perfection
which
is
in
him
.
In
like
manner
,
that
is
nothing
or
perfection
possible
which
is
not
in
him
.
If
any
such
thing
or
perfection
be
possible
,
it
must
needs
be
in
him
by
whom
alone
it
can
be
brought
forth
and
made
actually
to
bee
:
for
if
hee
have
it
not
himself
,
how
can
he
give
it
unto
others
?
So
then
name
or
conceive
what
perfection
you
will
,
Sense
,
Life
▪
Vnderstanding
,
goodnes
,
Beauty
,
Wisdom
,
Mercie
,
Power
,
Truth
,
&c.
it
is
in
him
,
yea
infinitly
more
perfections
are
in
him
then
wee
can
conceive
,
even
all
that
are
or
any
way
can
be
.
This
is
the
first
thing
which
belongeth
to
his
infinite
Greatnesse
.
The
second
thing
is
,
To
whom
will
yet
liken
God
,
and
what
liknesse
will
ye
compare
unto
him
?
Isai.
40.
18.
There
is
Beauty
indeed
in
him
,
but
not
such
a
beauty
as
we
perceive
in
things
bodily
:
but
a
beauty
which
the
angels
cannot
comprehend
.
There
is
Light
in
him
,
but
not
such
a
light
as
is
in
the
sun
or
the
startes
;
he
dwelleth
in
light
that
cannot
be
approached
unto
,
which
no
man
hath
seen
or
can
see
.
There
is
Sweetnes
in
him
,
but
not
such
as
is
in
meat
or
drink
or
any
such
like
thing
:
but
a
sweetnes
which
exceedeth
the
capacity
of
al
other
things
.
Hence
holy
AUGUST
.
in
his
10.
book
of
the
city
of
God
,
and
6.
chap.
saieth
,
what
do
I
love
when
I
love
my
God
?
Not
the
beauty
of
bodies
nor
of
bodily
sound
,
or
smell
,
or
sweetnes
:
&
yet
when
I
love
him
,
I
love
a
certain
light
,
&
voice
,
&
smell
&
food
&
embracement
;
Even
the
light
,
&
voice
,
&
smell
,
&
food
,
&
embracement
of
the
inward
man
;
wher
that
shyneth
to
my
soul
which
place
cannot
comprehend
,
&
that
soundeth
which
time
taketh
not
away
,
&
that
smelleth
,
which
no
blast
can
dissipate
,
&c.
And
again
look
to
the
perfectiōs
which
our
minds
conceive
;
these
a●
not
in
God
as
conceived
by
us
.
For
example
,
Neither
goodnesse
,
nor
justice
nor
wisdome
nor
mercie
nor
truth
,
at
in
him
as
we
conceive
them
:
we
conceive
them
but
imperfectly
,
and
so
they
are
not
in
him
,
as
they
are
conceived
by
us
,
they
are
finite
and
bounded
,
and
distinct
one
from
another
:
but
so
in
him
they
are
not
.
So
if
wee
would
conceive
God
and
his
greatnesse
aright
;
wee
must
not
only
transcend
our
sense
,
but
also
all
the
imaginations
and
thoughts
of
our
minde
:
and
must
consider
,
that
he
is
infinitly
more
high
and
excellent
and
all
that
is
in
him
,
then
all
that
we
can
conceive
or
comprehend
.
His
Wisdom
,
as
I
said
is
not
as
ours
,
but
of
a
boundles
perfection
.
It
containeth
all
the
kinds
,
degrees
and
measures
of
wisdome
,
that
is
or
is
possible
,
and
extendeth
it self
to
all
that
can
be
understood
,
that
actuallie
is
or
is
not
,
present
,
bypast
&
to
come
.
His
Beauty
in
likemanner
,
comprehendeth
all
kinds
and
degrees
of
beauty
bodily
or
spirituall
,
that
are
or
can
bee
,
and
in
a
manner
infinitly
more
perfect
then
wee
can
conceive
.
So
it
is
with
his
Goodnesse
,
Power
,
&c.
This
is
the
second
thing
that
belongeth
to
his
infinite
greatnesse
,
namlie
that
hee
hath
in
himself
,
all
perfections
in
the
highest
degree
of
excellencie
.
The
third
thing
is
,
True
:
but
wee
may
not
think
that
his
Greatnesse
is
another
thing
then
his
Wisdome
▪
or
that
his
Wisdome
is
another
thing
then
his
Goodnesse
and
Truth
,
or
that
his
Truth
is
differentif●ō
any
of
these
.
we
conceive
these
things
indeed
as
really
distinct
,
but
that
is
through
the
imperfection
of
our
minde
,
which
cannot
conceive
things
divine
,
according
to
that
●ie
&
sublime
manner
after
which
they
are
in
God
,
but
most
needs
think
of
them
with
a
proportion
to
the
creatures
in
which
we
●nd
the
essence
of
things
distinguished
from
〈◊〉
perfections
,
and
〈◊〉
perfections
distinguished
one
from
another
▪
It
is
fa●
otherwayes
in
God
,
what
soever
is
dispersed
here
&
there
in
the
creature
,
is
all
joyned
in
him
,
in
a
most
perfect
unitie
,
and
that
without
any
limits
or
bounds
,
as
was
said
before
.
Thus
shortly
yee
have
that
which
wee
can
conceive
of
this
infinite
Greatnesse
of
God
,
Hee
meteth
out
the
heaven
with
his
span
,
saieth
the
Prophet
there
.
Hee
measureth
the
waters
in
the
hollow
of
his
hand
,
be
comprehendeth
the
dust
of
the
earth
in
a
measure
,
&
weigheth
the
mountains
in
scales
,
and
the
hils
in
a
balance
.
Behold
the
nations
are
〈◊〉
the
drop
of
a
bucket
,
and
are
counted
as
the
small
dust
in
the
balance
:
All
nations
are
before
him
as
nothing
,
and
are
counted
to
him●lesse
then
nothing
,
and
vanitie
.
If
yee
would
compare
the
hudge
Ocean
with
a
small
drop
of
water
taken
out
of
it
,
yee
would
think
there
were
a
great
distance
betwixt
them
,
and
yet
far
greater
distance
is
there
,
betwixt
this
great
God
,
and
all
the
creatures
that
are
or
are
possible
.
That
drop
of
water
,
is
of
that
same
nature
with
the
rest
of
the
water
of
the
Ocean
,
but
the
perfections
of
the
creatures
,
are
not
of
that
kinde
with
that
which
is
in
God
,
as
we
have
showen
.
That
drop
of
water
,
little
as
it
is
,
was
a
part
of
the
Ocean
,
but
the
perfections
of
the
creatures
,
ar
no
part
of
God
.
3.
If
many
drops
were
added
to
that
one
drop
,
it
might
at
last
equall
the
whole
Ocean
,
but
adde
whatsoever
ye●
can
conceive
,
to
the
goodnes
,
to
the
power
,
to
the
wisdom
,
&c.
that
is
in
the
creatures
,
they
can
never
equall
the
Goodnesse
,
or
Wisdome
,
or
Power
that
is
in
God
.
So
his
Greatnesse
is
infinitly
high
above
all
that
is
or
can
be
,
without
himself
.
Secondly
,
That
him
greatnesse
is
unsearchable
or
incomprehensible
.
It
is
have
no
bound
or
ground
,
how
can
it
be
searched
out
by
the
creature
which
is
finite
and
bounded
?
It
is
true
,
God
comprehendeth
himself
follie
.
His
Infinitnesse
is
to
him
in
a
manner
finite
.
His
Vnderstanding
is
infinite
;
and
therefore
equall
to
his
divine
Effence
,
yea
one
and
the
same
with
it
.
But
no
creatures●
,
man
or
angell
,
can
fully
search
into
〈◊〉
comprehend
this
●reatnes
of
God
.
If
this
could
be
,
wee
should
see
him
as
perfectly
as
he
can
be
seen
,
nothing
of
him
should
be
hid
from
us
,
and
all
his
greatnesse
should
be
inclosed
,
as
it
were
,
within
the
compasse
of
our
mindes
,
which
cannot
be
,
except
our
understanding
and
sight
were
infinite
.
Hence
,
by
the
way
,
we
may
learne
that
we
should
not
curiously
pry
into
his
nature
,
decrees
&
counsels
,
which
are
unsearchable
as
himself
is
.
It
becometh
us
to
praise
him
that
he
hath
revealed
and
manifested
himself
to
us
so
far
forth
as
he
knoweth
to
be
fit
for
his
own
glory
and
our
salvation
,
and
so
much
the
rather
,
that
he
hath
sent
his
own
Son
for
this
effect
.
God
hath
no
man
seen
at
any
time
;
Ioh.
1.
18.
but
the
only
begotten
son
,
that
is
in
the
bosome
of
the
Father
,
he
hath
revealed
him
unto
us
.
We
should
be
content
with
this
,
and
should
labour
to
make
a
right
use
of
this
knowledge
,
purging
our
hearts
daylie
,
that
we
may
bee
prepared
for
the
blessed
sight
of
his
countenance
,
with
which
there
is
fulnesse
of
joy
.
This
much
of
the
Perfection
of
God
;
Let
us
now
come
to
the
duties
which
wee
ought
to
it
.
DAVID
expresseth
this
one
,
Great
is
the
Lord
,
saieth
he
,
and
greatly
to
bee
praised
.
According
to
his
greatnes
,
so
should
his
praise
be
.
His
greatnes
is
infinite
,
as
we
have
showen
:
and
therefore
he
is
worthie
of
infinite
praise
.
Hee
deserveth
to
be
praised
not
only
for
ever
and
ever
,
but
also
with
an
infinite
affection
,
if
it
were
possible
to
us
.
It
is
true
,
all
that
wee
can
do
in
this
kinde
is
small
;
For
what
can
our
little
tongue
contribute
to
the
praising
of
the
great
God
?
yet
wee
should
labour
to
do
what
wee
can
to
the
uttermost
.
Our
endeavours
to
praise
him
should
be
without
end
,
and
our
continuance
in
his
praises
,
should
be
without
end
.
This
is
a
part
of
service
from
which
the
blessed
spirits
of
men
and
angels
i●
heaven
,
are
not
exempted
.
They
praise
him
that
sit
upon
the
Thron
and
the
lamb
,
saying
,
Blessing
,
and
glorie
,
and
power
,
and
honour
,
and
dominion
be
to
him
that
sitteth
upon
the
Throne
,
and
to
the
Lambe
for
ever
.
Neither
do
they
ever
intermitt
or
end
this
exercise
.
Blessed
are
they
that
dwell
in
thy
house
,
saieth
DAVID
,
they
are
still
praising
thee
.
For
the
more
full
clearing
of
this
dutie
,
We
are
to
consider
,
That
the
due
consideration
of
the
greatnesse
of
Gods
excellency
.
First
inflameth
our
heart
with
sincere
love
of
him
,
Wisdome
,
Power
,
Joy
and
Blesse
that
are
in
God
.
If
thou
assuredly
knew
,
that
thy
beloved
son
abounded
in
wealth
,
honour
,
and
all
happinesse
,
it
could
not
be
but
matter
of
exceeding
joy
unto
thee
:
so
it
cannot
but
fill
thy
soule
with
joy
,
when
thou
considerest
that
thy
God
and
Father
hath
within
himself
the
infinite
fulnesse
of
all
good
and
blesse
.
Secondly
,
From
this
love
springeth
the
praise
of
God
.
When
we
see
his
perfections
,
Greatnesse
,
Wisdome
,
Power
and
Goodnesse
,
&c.
&
to
the
love
and
reverence
of
him
.
Neither
labour
they
only
by
their
words
to
do
this
,
but
also
by
their
deeds
,
&
by
obedience
to
him
in
their
life
and
conversation
;
according
to
that
of
our
Saviour
,
Let
your
light
so
shyne
before
men
,
that
all
that
see
your
good
works
,
may
glorifie
your
Father
which
is
in
heaven
.
This
is
the
dutie
of
all
,
and
the
practise
of
them
that
are
good
,
The
heavens
declare
the
glory
of
the
Lord
,
and
the
firmament
sheweth
forth
his
handie
work
:
and
so
it
is
with
the
rest
of
the
works
of
God
,
only
man
amongst
these
visible
creatures
faileth
in
this
dutie
,
albeit
of
all
others
hee
be
most
bound
.
God
hath
made
him
alone
according
to
his
own
Image
,
hath
loaded
him
with
infinite
blessings
,
and
all
for
this
end
,
that
he
should
set
forth
the
praises
of
him
,
Who
hath
called
him
out
of
darknes
,
to
his
marvellous
light
.
His
obliedgement
to
God
,
is
many
wayes
infinite
,
&
therfore
his
unthankfulnes
is
most
worthy
of
infinite
wrath
&
punishment
.
Iustly
therfore
,
is
the
wrath
of
God
revealed
now
against
wicked
and
unthankfull
man
.
We
will
not
take
the
cup
of
salvation
,
and
call
upon
his
Name
with
praise
,
therfore
he
justly
presenteth
unto
us
,
the
cup
of
his
furie
:
yea
the
wicked
shall
drink
the
dreggs
of
it
hereafter
:
even
Everlasting
pain
;
which
shall
make
them
so
drunk
and
mad
,
that
they
shall
curse
themselves
,
and
blaspheme
God
himself
.
This
much
of
the
duty
mentioned
by
the
PROPHET
.
Beside
this
,
wee
may
learne
from
the
consideration
of
Gods
infinite
Greatnesse
.
First
,
That
in
him
alone
,
wee
ought
to
seek
the
satisfaction
&
contentment
of
all
the
desires
of
our
hearts
.
Nothing
can
be
desired
by
us
,
which
is
not
in
him
,
and
in
him
most
perfectly
.
All
good
is
in
him
,
all
truth
,
all
beauty
,
all
honour
and
dignitie
,
all
power
and
strength
,
all
riches
and
treasures
,
all
joy
and
comfort
,
all
peace
and
blesse
and
eternall
life
,
which
comprehendeth
in
it
;
That
which
the
eye
hath
not
seen
,
the
eare
hath
not
heard
,
and
hath
not
entered
in
the
heart
of
man
to
understand
.
So
there
is
in
him
that
which
is
able
fully
to
satisfie
all
our
desires
.
Why
sufferest
thou
then
thine
heart
to
go
a-whoring
after
the
creatures
?
all
the
good
whereof
is
as
but
a
shadow
and
vanitie
,
when
compared
with
that
good
which
is
in
him
.
If
a
man
we●
sitting
under
a
most
fruitfull
tree
,
where
he
might
have
aboundance
of
most
delightsome
fruits
,
if
he
would
but
look
up
and
stretch
out
his
hand
,
would
hee
not
be
thought
mad
:
if
neglecting
this
,
he
shall
look
only
to
the
shadow
of
the
fruits
upon
the
ground
&
follow
after
it
.
Far
greater
madnesse
is
it
,
to
follow
after
that
shadow
of
Gods
perfections
,
which
is
in
the
creatures
,
when
thou
might
enjoy
that
true
,
that
solide
and
eternall
good
that
is
in
God
,
if
thou
would
but
look
up
to
him
,
and
stretch
out
the
hand
of
thy
soule
to
lay
hold
upon
him
.
If
we
had
that
all
which
is
in
this
world
,
&
have
not
him
,
we
have
no
more
but
a
dreame
of
happinesse
:
but
if
we
have
him
,
suppose
wee
had
nothing
else
,
wee
should
find
in
him
true
and
solide
blesse
.
Let
therefore
all
the
desires
of
our
heart
bend
to
this
great
God
,
the
onely
center
wherein
they
will
find
rest
.
Thus
David
psal.
27.
4.
One
thing
I
have
desired
and
that
I
will
seek
after
:
that
I
may
see
the
beauty
of
the
Lord
,
all
the
dayes
of
my
life
,
and
enquire
in
his
holy
temple
.
And
againe
psal.
73.
Whom
have
I
in
heaven
but
thee
?
and
in
earth
there
is
nothing
that
I
desire
besides
thee
.
Thou
art
the
strength
of
my
heart
,
&
my
portion
for
ever
.
Hence
our
Saviour
said
to
Martha
,
though
b●ssied
in
serving
himself
;
Martha
,
Martha
,
thou
are
troubled
about
many
things
:
leaving
that
good
part
,
which
shall
not
be
taken
away
;
namly
to
sit
at
Christs
feet
,
to
heare
his
word
,
that
our
souls
may
enjoy
him
.
But
it
may
be
,
I
Ans
.
If
thy
desire
were
sincere
and
true
,
it
would
bee
effectuall
,
that
is
,
it
would
make
thee
to
do
all
that
thou
canst
for
the
obtaining
of
them
.
As
in
naturall
things
,
That
inclination
which
they
have
to
that
which
giveth
them
rest
&
perfection
,
maketh
them
to
break
through
all
impediments
,
if
they
bee
able
;
Thus
a
stone
if
it
had
power
,
should
break
thorow
the
very
earth
,
till
it
came
to
the
center
:
so
if
our
desire
of
God
were
true
and
sincere
,
wee
should
do
all
that
is
possible
unto
us
,
for
finding
of
him
.
Now
through
his
grace
nothing
is
impossible
,
and
therfore
,
nothing
should
withold
us
from
him
.
Secondly
,
From
the
consideration
of
this
infinite
greatnesse
of
God
,
I
am
thy
servant
saieth
he
,
I
am
thy
servant
&c.
And
againe
,
I
had
rather
hee
a
doore
keeper
in
the
house
of
my
God
,
then
to
dwell
in
the
tents
of
wickednesse
.
Thirdly
,
Behold
I
am
but
dust
and
ashes
,
and
I
have
taken
upon
mee
to
speak
unto
my
Lord
.
Yea
the
most
glorious
spirits
,
the
Ceraphims
,
in
acknowledgement
of
his
greatnes
,
&
of
their
own
smalnes
&
nullity
:
cover
their
faces
before
him
;
saying
,
Holy
,
holy
,
holy
,
is
the
Lord
God
of
hosts
&c.
How
much
more
becometh
it
us
vile
and
sinfull
creatures
to
humble
our selves
before
this
infinite
Majestie
?
Of
our selves
we
have
no
good
,
&
can
do
none
;
All
the
good
we
have
is
of
God
,
&
that
hath
joyned
with
it
in
us
manifold
corruptions
and
miseries
.
Now
wee
are
in
health
,
and
incontinent
sick
againe
,
now
in
joy
,
and
incontinent
cast
down
with
sorrow
:
now
we
live
&
incontinent
our
breath
goeth
out
,
wee
are
filled
with
terrours
within
,
and
environed
with
troubles
without
,
and
exposed
to
a
thousand
dangers
.
How
vile
then
should
wee
bee
in
our
own
eyes
,
especially
when
wee
come
into
the
presence
of
this
infinitly
great
King
,
when
he
vouchsafeth
to
speak
to
us
,
or
wee
have
libertie
to
speak
to
him
?
Lastly
,
The
consideration
of
this
infinite
Greatnesse
of
God
serveth
to
give
us
comfort
and
confidence
in
all
our
troubles
.
I
am
God
Alsufficient
,
saieth
he
,
walk
before
me
and
be
upright
,
and
I
will
be
thy
exceeding
great
reward
:
so
when
he
sent
Moses
to
the
children
of
Israell
,
to
assure
them
that
he
was
to
deliver
them
out
of
the
Egyptian
bondage
,
Hee
declared
to
him
his
Name
,
which
signifieth
his
greatnesse
and
commanded
him
to
reveale
it
unto
them
,
thus
shal
thou
say
unto
them
,
said
the
Lord
,
Exod.
3
14.
I
am
,
or
Hee
that
is
,
hath
sent
me
unto
you
.
as
if
he
would
have
said
,
feare
not
,
hee
hath
spoken
it
who
is
the
great
and
infinite
Being
,
who
maketh
every
thing
to
bee
that
he
will
,
and
giveth
being
unto
all
his
promises
.
In
like
manner
the
Lord
reasoneth
Isal.
40.
where
he
comforteth
the
fainting
hearts
of
his
people
,
&
even
ready
to
murmure
with
this
consideration
of
his
greatnesse
,
Why
sayest
thou
,
O
Jacob
,
why
speakest
thou
,
O
Israel
,
my
way
is
hid
from
the
Lord
,
and
my
judgement
is
passed
over
from
my
God
?
Hast
thou
not
known
?
hast
thou
not
heard
,
that
the
everlasting
God
,
the
Lord
,
the
Creator
of
the
ends
of
the
earth
,
f●inteth
not
,
neither
is
weary
?
of
his
understanding
there
is
no
searching
.
Hee
giveth
power
to
them
that
are
faint
,
and
to
them
that
have
no
might
,
he
encreaseth
strength
.
Even
the
youths
weary
and
faint
,
and
the
young
men
shall
utterly
fall
.
But
they
that
wait
upon
the
Lord
shall
renew
their
strength
:
they
shall
mount
up
with
wings
as
eagles
,
they
shall
run
,
and
not
be
weary
,
and
they
shall
walk
,
and
not
faint
.
Thee
is
no
trouble
nor
distresse
,
against
which
this
infinite
greatnesse
of
God
cannot
comfort
us
.
Are
thou
weak
and
thy
enemies
strong
?
yet
remember
that
the
power
of
this
great
God
of
whose
greatnesse
ther
is
no
end
,
is
greater
then
all
thy
weaknes
or
their
might
.
Are
thou
oppressed
with
the
greatnes
of
thy
sinnes
?
Remember
that
thy
sinnes
how
great
soever
;
are
small
in
respect
of
his
mercies
,
who
is
infinitly
great
in
that
,
as
well
as
in
other
perfections
.
Are
thou
perplexed
and
seest
no
outgate
in
thy
difficulties
?
Remember
the
Wisdome
of
Him
that
is
infinitly
great
,
can
find
out
the
way
.
In
a
word
,
His
infinite
greatnesse
can
supply
us
in
all
our
evils
and
wants
.
Let
us
therefore
seek
our
comfort
hence
,
against
the
manifold
evils
which
afflict
us
,
or
are
imminent
over
our
heads
.
Who
seeth
in
secret
,
I
trust
hath
now
openly
rewarded
him
.
Hee
had
indeed
an
apprehension
of
death
,
a
long
space
before
his
end
;
and
I
very
well
know
;
that
he
was
most
earnestly
and
devotly
prepared
for
it
.
His
preparation
was
fruitfull
:
for
God
gave
him
a
sweet
and
calme
,
and
holy
departure
,
which
joyned
with
integritie
of
his
life
assureth
us
,
that
he
is
now
translated
from
this
valley
of
teares
into
his
Fathers
house
,
and
to
that
City
that
hath
foundations
,
whose
Builder
and
Maker
is
God
.
For
my self
,
I
make
no
doubt
at
all
,
but
that
he
is
with
this
great
God
,
and
is
now
entered
into
his
joy
.
So
it
is
well
with
him
,
but
alace
,
These
and
the
like
losses
are
matter
of
sorrow
and
heavinesse
to
us
,
yet
as
I
said
,
we
must
not
be
too
much
cast
down
:
There
is
comfort
against
this
in
all
our
evils
,
in
that
infinite
greatnesse
and
sufficiencie
of
God
,
whereof
I
have
been
speaking
.
The
Lord
grant
us
confidence
in
him
,
and
that
for
the
merits
of
Christ
Iesus
;
to
whom
&c.
A
SERMON
Vpon
the
CXXXIII
.
Psalme
.
Jule
,
22.
1638.
A
song
of
degrees
of
DAVID
.
Vers.
1.
Behold
,
how
good
and
how
pleasant
it
is
for
brethren
to
dwell
together
in
unitie
.
2.
It
is
like
the
precious
ointment
upon
the
head
,
that
ran
down
upon
the
beard
,
even
Aarons
heard
,
that
went
down
the
skirts
of
his
garments
As
the
dew
of
Hermon
,
and
as
the
dew
that
descended
upon
the
mountains
of
Zion
,
for
there
the
LORD
commanded
the
blessing
:
even
life
for
evermore
.
THis
Psalme
is
one
of
the
15.
songs
of
degre●
.
The
1.
wherof
is
the
cxx
.
&
the
last
the
cxxxiv.
Why
these
Psalmes
are
called
particularly
songs
of
degrees
,
it
is
not
certaine
.
Some
think
they
are
called
so
,
from
the
fifteen
degrees
,
by
which
they
ascended
to
the
temple
of
Jerusalem
.
whereupon
they
were
sung
,
upon
particular
occasions
.
Some
think
they
are
so
called
in
reference
to
the
ascending
of
the
Jews
from
Babylon
to
Jerusalem
,
after
their
deliverance
from
captivitie
,
foreseene
by
DAVID
,
by
the
light
of
Gods
Spirit
.
But
to
leave
things
uncertaine
,
This
is
certaine
,
that
these
Psalmes
are
singularlie
excellent
,
and
well
agreeing
to
men
that
are
sojourning
here
,
and
ascending
by
degrees
of
pietie
and
vertue
to
the
heavenly
Ierusalem
.
They
are
full
of
divine
instructions
&
affections
,
wherby
we
may
be
directed
and
inflamed
to
make
progresse
and
ascend
in
the
way
to
our
heavenly
countrey
and
city
.
In
particular
this
Psalme
,
which
,
of
the
fifteene
is
the
last
except
one
:
though
short
,
is
a
most
sweet
and
heavenly
song
,
wherin
most
divinlie
DAVID
commendeth
brotherly
love
&
the
communion
of
the
saints
,
Behold
how
good
&
how
pleasant
it
is
for
brethren
to
dwell
together
in
unitie
.
Behold
,
saieth
DAVID
,
This
word
calleth
us
to
attention
and
to
the
present
view
and
inspection
of
the
beautie
of
brotherly
love
.
That
which
hee
commendeth
,
is
the
dwelling
of
brethren
together
in
Vnitie
,
Act.
4.
32.
And
the
multitude
of
them
that
beleeved
were
of
one
heart
,
and
of
one
soule
:
This
Concord
maketh
a
man
not
onlie
to
do
that
which
another
willeth
,
but
also
to
will
that
which
he
willeth
,
and
therefore
presupponeth
the
union
of
mindes
and
judgements
,
(
especiallie
in
things
of
importance
,
and
is
grounded
upon
the
will
of
God
revealed
to
us
)
into
a
true
and
perfect
Concord
.
So
it
is
not
true
concord
or
unitie
of
hearts
,
when
fear
imposeth
a
necessitie
of
obeying
or
when
hatred
,
malice
,
envy
,
are
clocked
with
outward
shewes
of
love
.
Feare
commandeth
not
this
Concord
,
neither
can
subtiltie
of
wit
work
it
.
Temporall
gaine
cannot
buy
it
,
neither
can
paper
and
inke
keep
it
:
but
the
God
of
Love
and
Vnitie
,
who
hath
commanded
it
;
giveth
,
confirmeth
,
preserveth
and
keepeth
it
.
They
that
have
this
Concord
dwell
together
in
unitie
,
although
they
be
in
diverse
places
and
have
many
bodies
,
yet
they
have
as
it
were
,
but
one
heart
and
one
soule
.
Who
a●
they
that
should
have
this
unitie
?
Let
there
be
no
strife
,
I
pray
thee
,
between
thee
and
mee
:
for
wee
are
brethren
said
ABRAHAM
to
LOT
,
Gen.
13.
8.
Feare
,
&
joy
,
and
sorrow
should
be
common
unto
brethren
,
and
nothing
more
hatefull
then
that
one
brother
should
hate
another
,
rejoyce
at
his
evill
be
grieved
at
his
good
,
or
that
he
should
cast
him
down
and
trample
him
under
his
feet
.
So
when
he
saieth
brethren
,
he
not
only
sheweth
who
,
but
also
why
wee
should
keep
unitie
amongst
our selves
,
even
because
wee
are
brethren
.
Now
wee
have
the
thing
commended
.
The
unitie
and
concord
of
brethren
.
Let
us
see
how
he
commendeth
it
.
How
good
and
how
pleasant
is
it
,
Travels
,
repentance
,
fasting
,
Martyrdome
,
and
some
things
are
pleasant
,
that
are
not
good
,
as
many
sinfull
actions
:
but
Concord
and
Peace
are
both
good
and
pleasant
.
Beside
he
saith
not
simplie
,
that
it
is
good
&
pleasant
:
but
How
good
&
how
pleasant
,
to
signifie
the
excellencie
of
goodnes
and
pleasure
that
is
in
it
;
and
therefore
the
seaventie
Interpreters
render
it
thus
,
What
is
good
and
pleasant
?
but
that
brethren
dwell
together
in
unitie
.
First
then
,
It
is
good
,
and
so
good
,
that
without
it
nothing
is
good
,
and
by
it
all
necessar
good
is
attained
;
In
naturall
things
,
everie
thing
is
that
,
which
it
is
by
union
or
unitie
,
and
by
that
same
unitie
is
conserved
in
the
being
thereof
,
and
if
it
bee
capable
of
further
perfection
,
is
by
that
unitie
strengthned
,
till
it
attaine
to
that
perfection
which
is
due
unto
it
.
Nay
further
the
blessednes
of
God
himself
consisteth
in
unitie
,
wherby
he
is
present
to
himself
,
and
whereby
he
hath
all
his
divine
perfections
most
straitly
and
unseparablie
united
.
In
like
manner
the
Wel-being
of
all
Societies
civill
or
ecclesiasticall
,
dependeth
from
their
unitie
.
When
the
Christian
Church
was
first
planted
,
it
consisted
of
a
small
number
,
but
being
of
one
heart
and
of
one
soul
,
did
soone
spread
it self
throughout
the
whole
world
.
When
Rome
was
first
founded
,
it
was
scarse
two
myles
of
compasse
,
but
by
unitie
&
warrlike
vertue
it
came
to
pass
,
that
in
the
time
of
Aurelian
the
Emperour
,
it
had
the
compasse
of
fiftie
myles
,
and
the
dominion
of
the
world
almost
.
By
concord
small
things
grow
to
an
hight
:
and
so
it
is
good
&
profitable
,
but
by
discord
and
division
all
things
even
the
greatest
things
declyne
from
their
pryme
estate
,
and
are
weakned
,
diminished
,
and
in
end
perish
.
If
the
members
of
the
body
should
rise
up
one
against
another
,
if
the
right
hand
should
cutt
off
the
left
,
if
the
fingers
should
pull
out
the
eyes
,
if
one
member
should
draw
the
nourishment
from
another
;
the
body
could
not
stand
:
even
so
,
no
house
,
nor
city
,
nor
kingdome
,
nor
church
divided
against
it self
can
stand
.
Secondly
,
Martiall
men
,
that
have
the
sword
in
the
one
hand
,
&
fire
in
the
other
,
they
are
seeking
peace
,
such
a
peace
,
as
they
imagine
to
be
right
,
as
the
same
Father
observeth
in
the
19.
of
the
city
of
God
,
and
12
chap.
In
a
word
,
we
desire
it
in
our
houses
,
in
our
wives
,
in
our
children
,
in
our
friends
,
and
in
all
things
wee
wish
to
have
peace
.
It
appeareth
by
a
sermon
of
S.
August
.
upon
the
CXLVII
.
psal.
That
when
hee
had
uttered
these
words
of
the
Text
,
Hee
maketh
peace
in
thy
borderit
The
people
at
the
hearing
of
the
name
of
Peace
,
incontinently
cryed
out
.
What
maketh
you
to
cry
?
said
that
holy
Father
,
I
haue
said
nothing
on
these
words
,
I
have
not
yet
expounded
them
,
and
yet
ye
cryed
out
,
at
the
mentioning
of
peace
.
This
shewes
that
ye
loved
it
,
and
love
it
yee
could
not
,
unlesse
some
way
ye
did
see
it
,
and
see
it
with
the
eyes
of
the
body
yee
cannot
,
but
it
hath
an
invisible
beautie
,
which
ravissieth
the
heart
,
when
it
is
presented
to
it
:
and
what
shall
I
say
of
it
saieth
he
?
I
cannot
,
I
am
not
able
to
expresse
the
goodnesse
and
the
beautie
of
it
;
so
writting
on
this
psal.
he
saith
that
every
man
albeit
he
could
not
reade
,
had
this
verse
by
heart
,
Behold
,
how
good
and
how
pleasant
it
is
for
brethren
,
to
dwell
together
in
unitie
.
Before
we
proceed
,
should
keep
the
unitie
of
the
spirit
in
the
bond
of
peace
.
Ephes.
4.
3.
Hence
our
Saviour
before
his
death
,
said
to
them
,
A
new
commandement
I
give
unto
you
,
That
ye
love
one
another
.
Hereby
shall
all
men
know
,
that
yea
are
my
disciples
,
if
ye
love
one
another
.
Ioh.
13.
34.
35.
and
praying
for
them
before
his
death
,
he
said
,
Neither
pray
I
for
these
alone
:
but
for
them
also
which
shall
believe
on
me
through
their
word
:
That
they
all
may
be
one
,
as
thou
Father
,
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
,
Ioh.
17.
20.
21.
To
this
effect
he
said
unto
them
,
My
peace
I
giue
unto
you
,
my
peace
I
leave
with
you
,
Ioh.
14.
27.
yea
,
for
this
end
he
dyed
,
that
he
might
gather
together
in
one
,
the
children
of
God
that
were
dispersed
.
So
the
blessed
Apostles
recommended
nothing
more
then
unitie
and
peace
.
S.
PAUL
saieth
1.
cor.
1.
10.
Now
,
I
beseech
you
,
brethren
,
by
the
Name
of
our
Lord
Jesus
Christ
,
that
yee
all
speak
the
same
thing
,
and
there
be
no
divisions
among
you
:
but
that
yee
be
perfectly
joyned
together
in
the
same
minde
,
and
in
the
same
judgement
.
&
2.
cor.
13.
be
of
one
minde
,
&
live
in
peace
:
&
the
God
of
love
&
peace
shal
be
with
you
.
So
Philip.
2.
If
there
he
therefore
any
consolation
in
Christ
▪
if
any
comfort
of
love
,
if
any
,
fellowship
of
the
Spirit
,
if
any
bowels
and
mercies
;
Fulfill
yee
my
joy
,
that
ye
may
be
like
minded
,
having
the
same
love
,
being
of
●ue
accord
,
of
one
minde
.
Accordingly
all
good
Christians
have
ever
thought
the
unitie
and
Peace
of
the
Church
to
be
a
thing
most
precious
,
and
o●
the
contrar
,
is
the
treasure
of
Christian●
;
And
in
the
39.
of
his
Apolog.
he
saieth
,
That
Christians
in
his
time
,
called
themselves
brethren
,
and
did
beare
such
love
one
toward
another
,
that
the
Pagans
astonished
therwith
,
used
to
say
,
Behold
how
the
Christians
love
one
another
,
&
are
ready
to
die
one
for
another
.
So
S.
August
,
upon
this
psal.
saieth
,
That
the
ordinar
salutation
of
Christians
in
his
time
,
was
,
Thanks
be
to
God
,
and
when
the
Donatists
did
laugh
at
this
.
S.
August
.
asked
at
them
,
If
a
Christian
had
not
good
reason
to
thank
God
,
when
he
did
see
his
brother
well
,
with
whom
he
was
one
in
Christ
.
On
the
contrar
Schism
or
breach
of
Vnitie
in
the
Church
,
they
highly
condemned
.
It
is
an
hudge
Cryme
,
saieth
Optatus
Milivitanus
,
and
yee
your selves
cannot
deny
,
that
it
is
an
evill
in
the
highest
degree
,
saieth
he
to
the
Donatists
,
against
whom
hee
was
reasoning
.
S.
August
.
in
his
first
book
against
the
Epistle
of
Parmenian
chap.
4.
calleth
it
A
sacriledge
that
exceedeth
all
crimes
.
and
in
his
2.
book
of
Baptisme
,
against
the
Donatists
,
chap.
6.
he
saieth
,
That
they
did
heall
men
indeed
of
Infidelity
&
Idolatrie
,
but
did
wound
them
more
deadly
with
Schism
.
The
punishment
of
Shism
(
saith
he
)
was
greater
then
of
idolatrie
:
for
Korah
,
Dathan
,
and
Abiram
who
made
Schism
among
the
people
of
God
,
were
swallowed
up
quick
,
by
the
earth
opening
her
mouth
to
receive
them
,
&
to
carry
them
down
quick
to
the
pit
.
S.
Cyprian
in
his
book
of
the
unitie
of
the
Church
saieth
,
That
the
blood
of
Martyrdome
cannot
expiat
the
sinne
of
Schism
:
which
sentence
Chrisost.
on
the
4.
of
the
Ephes.
citeth
&
approveth
,
and
with
great
vehemencie
,
in
other
words
ther
condemneth
this
sin
.
Euseb.
in
the
6.
book
of
his
historie
and
37.
chap.
reporteth
a
letter
of
S.
Denys
of
Alexandria
,
wherin
he
writteth
to
Novatus
,
who
then
perturbed
the
peace
of
the
Church
,
wherin
he
saith
,
That
all
incommodities
should
be
suffered
rather
then
the
peace
of
the
Church
should
be
rent
.
Nay
,
saith
he
,
the
〈◊〉
that
is
suffered
for
hendring
the
Division
of
the
church
,
is
no
lesse
yea
,
in
my
judgement
is
greater
then
that
which
is
suffered
for
〈◊〉
sacrificing
to
an
idol
:
for
in
this
,
saieth
he
,
a
man
profiteth
but
himself
:
but
in
that
he
profiteth
the
whole
Church
.
Hence
S.
August
so
much
praised
that
blessed
Martyre
S.
Cyprian
in
his
〈…〉
of
〈◊〉
,
against
Donatists
chap.
18
,
and
in
many
other
places
,
for
that
he
would
not
separate
himself
from
the
societie
of
other
good
Christians
,
notwithstanding
he
differed
from
them
in
judgement
,
anent
the
rebaptising
of
them
,
who
wer
baptised
by
hereticks
.
God
saith
he
,
permitted
him
to
fall
into
●n
errour
,
that
his
pious
humilitie
might
be
known
,
and
might
serve
for
a
medicine
,
both
for
that
age
▪
and
for
posteritie
.
If
Cyprian
saieth
he
,
being
a
Bishope
of
so
great
a
Church
as
Carthage
was
,
and
being
a
man
of
so●great
learning
,
eloquence
,
cowrage
,
&
worth
every
way
,
bad
separated
himself
;
how
many
had
followed
him
?
how
glorious
a
name
had
he
purchased
to
himself
among
men
?
there
had
been
more
Cyprianists
then
Donatists
;
but
hee
was
not
a
Child
of
perdition
,
but
a
Child
of
peace
.
Hee
did
not
see
the
Trueth
in
that
point
,
but
God
permitted
that
,
that
we
might
see
in
him
,
that
which
was
better
then
that
Trueth
,
even
Charitie
:
for
that
Trueth
without
Charitie
would
not
have
saved
him
;
but
Charitie
without
that
Truth
,
obtained
to
him
through
the
Mercie
of
God
,
the
Crowne
of
Martyrdome
,
and
so
the
cloud
of
errour
which
creeped
in
his
bright
soule
,
was
banished
away
by
the
brightnesse
of
his
blood
(
as
it
were
)
shade
for
the
love
of
Christ
.
I
proceed
now
to
the
following
words
.
It
is
as
the
precious
oyntment
upon
the
head
,
is
like
anoyntment
.
An
oyntment
maketh
souple
and
active
,
and
Love
maketh
us
prepared
and
readie
to
every
good
work
.
2.
It
is
like
unto
the
Priestly
oyntment
.
That
was
an
holy
and
an
sacred
thing
:
so
brotherly
love
consecrateth
us
to
God
,
and
is
not
to
be
found
but
among
the
godly
.
Peace
is
the
fruit
of
the
Spirit
,
and
springeth
not
but
from
him
that
is
rooted
in
Christ
;
the
peace
of
the
wicked
is
no
true
peace
.
It
is
either
not
sincere
,
but
corrupted
by
some
by
respect
of
gaine
or
pleasure
,
or
not
grounded
upon
the
right
foundation
which
is
God
.
3.
This
Concord
and
Peace
is
not
like
to
any
oyntment
poured
on
the
Priests
,
but
like
to
that
precious
oyntment
that
was
poured
on
the
head
of
Aaron
the
High
Priest
,
and
poured
in
suth
aboundance
upon
him
,
that
it
did
runne
down
to
his
beard
,
and
to
the
hemme
of
his
garment
sending
forth
a
most
sweet
smell
,
wherby
all
that
were
present
were
refreshed
;
so
is
the
peace
and
love
among
brethren
.
It
is
in
it self
a
most
excellent
thing
,
and
most
pleasant
and
comfortable
to
all
that
perceive
it
.
Wo
to
that
man
whom
this
sweet
smell
offendeth
,
he
cannot
be
but
miserable
.
The
second
comparison
followeth
.
As
the
dew
of
Hermon
,
and
as
the
dew
&c.
Here
also
an
excellent
comparison
.
The
similitude
is
taken
from
the
dew
,
&
dew
descending
on
the
mountains
,
even
the
mountains
of
Hermon
and
Zion
,
which
were
in
the
holy
Land
among
the
people
of
God
,
the
one
upon
the
one
side
,
and
the
other
upon
the
other
side
.
The
dew
is
not
onlie
a
pleasant
but
also
a
most
profitable
thing
.
Rayn
is
somtimes
harmefull
,
but
dew
is
never
hurtfull
.
On
the
contrar●
it
is
most
profitable
to
the
earth
,
especially
to
the
mountains
,
upon
which
the
rayn
lyeth
not
:
but
tunneth
down
to
the
valleyes
;
so
Peace
and
Concord
is
a
most
fruitfull
thing
.
Wher
it
is
preserved
,
Religion
,
learning
,
justice
,
wealth
&
all
good
things
abound
.
2.
He
compareth
this
Concord
to
dew
upon
the
mountains
,
and
to
the
oyntment
upon
the
head
,
running
thence
to
the
beard
;
to
signifie
that
this
Concord
and
Peace
should
be
carefully
keeped
by
those
who
are
Heads
and
Rulers
of
people
either
in
the
Church
or
,
in
the
state
,
that
thence
it
may
be
convoyed
to
them
that
are
inferiours
.
If
these
that
are
most
high
and
eminent
be
at
variance
,
what
wonder
?
that
those
who
are
lower
follow
their
example
:
but
▪
if
they
be
joyned
in
Vnitie
,
the
like
may
easily
be
found
among
others
.
3.
The
dew
cometh
from
heaven
;
the
earth
hath
no
power
of
it self
to
bring
it
forth
;
so
this
brotherly
Concord
is
the
gift
of
God
.
It
cometh
from
heaven
,
and
from
heaven
it
must
be
earnestly
sought
,
by
them
who
would
have
it
.
But
why
I
pray
you
,
doth
all
this
good
accompany
brotherly
Concord
and
Vnitie
?
The
reason
is
set
down
by
the
PROPHET
in
the
next
words
.
For
the
Lord
hath
commanded
a
blessing
there
,
Depart
from
mee
ye
cursed
&c.
Thus
David
hath
given
us
a
short
,
but
a
divine
portracture
of
brotherly
Concord
,
like
precious
oyntment
,
or
like
a
field
which
the
LORD
hath
blessed
.
Her
stepps
drop
fatnesse
.
Shee
is
from
heaven
,
&
heavenly
blessings
attend
her
whersoever
she
goeth
,
and
in
end
,
Eternall
blessing
crowneth
her
.
One
the
contrar
,
Division
is
as
an
horrible
and
hellish
Monster
.
Hatred
is
in
her
heart
,
furie
in
her
eyes
,
horror
is
in
her
face
,
destruction
is
in
her
hands
;
shee
sendeth
forth
most
filthie
and
noysome
smell
both
to
God
and
man
,
wheresoever
shee
steppeth
,
there
is
desolation
.
Did
shee
meete
with
the
fields
of
Nin●ve
or
Babylon
,
wher
the
garden
of
Eden
was
,
shee
can
make
it
a
Wildernes
,
&
can
make
grasse
to
grow
in
the
streets
of
the
most
populous
cities
.
It
is
no
blessing
but
a
curse
that
followeth
her
,
and
which
will
presse
her
down
to
eternall
perdition
.
In
a
word
,
The
very
wicked
spirits
themselves
abhorre
this
Monster
of
division
among
themselves
,
and
labour
as
much
to
hold
her
from
themselves
,
as
they
are
earnest
to
place
her
among
others
.
For
if
Satans
kingdome
were
divided
it
could
not
stand
,
saieth
our
Saviour
,
From
all
this
,
How
good
&
how
pleasant
is
it
for
brethren
to
dwell
together
in
unitie
.
It
is
like
the
precious
ointment
▪
&
like
the
fruitfull
dew
,
&
is
accōpanyed
by
assured
blessing
.
All
this
argueth
our
corruption
&
pronnes
to
dissention
,
which
we
should
labour
to
be
sensible
of
,
that
we
may
strive
against
it
,
&
that
wee
may
earnestly
beseech
God
,
whose
gift
this
is
,
as
we
said
,
to
send
down
this
heavenly
dew
on
our
soules
.
Our
corrupt
&
cankered
nature
striveth
against
it
,
the
divell
laboureth
by
al
means
to
deprive
us
of
it
.
It
is
well
remarked
by
S.
August
▪
in
his
book
of
the
profit
of
fasting
.
That
the
divell
careth
not
much
for
the
dissention
of
them
that
worship
a
false
god
,
because
he
hath
them
alreadie
:
but
he
is
most
earnest
to
divide
them
who
are
the
worshippers
of
the
true
God
,
and
have
rejected
his
service
.
he
seeth
he
cannot
divide
the
true
God
,
nor
put
an
idoll
in
his
place
,
to
make
them
to
worship
it
,
and
therefore
he
laboureth
to
make
herefies
,
and
schismes
,
and
contentions
among
them
,
that
so
at
least
he
may
overcome
them
.
Beside
all
this
,
our
manifold
sinnes
deserve
at
Gods
hands
,
that
he
should
suffer
us
to
cast
away
this
blessing
of
Peace
,
and
therefore
in
all
these
respects
we
ought
carefullie
to
take
heed
to
it
,
to
humble
our selves
under
the
hand
of
God
,
to
turne
from
our
sinnes
,
Drunkennesse
,
whoredom
,
profaning
of
the
Lords
Day
,
Pryd
,
malice
,
and
others
our
abominations
;
and
fervently
to
pray
,
That
the
Lord
yet
would
spare
his
people
,
and
〈◊〉
give
his
inheritance
to
reproch
,
and
yet
of
his
great
goodnes
continue
peace
in
our
Church
,
in
our
State
,
and
in
this
citie
among
ourselves
.
Secondly
,
For
by
pride
cometh
contention
,
saith
the
wise-man
.
Let
nothing
be
done
through
strife
or
vaine
glorie
,
saieth
S.
Paul
exhorting
to
unitie
.
Philipp
.
2.
But
let
each
one
in
humilitie
think
of
another
better
then
of
himself
.
So
our
Saviour
saieth
,
Learne
of
me
,
for
I
am
meek
and
lowlie
in
heart
.
Alace
if
wee
had
this
humilitie
,
our
contentions
might
soon
be
at
an
end
,
it
would
make
us
think
lesse
of
our
own
thoughts
,
and
not
to
despyse
others
.
Men
that
are
given
to
trouble
,
would
consider
that
they
are
also
men
,
&
that
they
may
erre
aswell
as
others
.
To
erre
in
nothing
saieth
S.
AUGUST
.
is
angelicall
perfection
,
to
be
deceived
in
somthings
,
is
a
thing
incident
to
humane
infirmitie
,
but
for
a
man
to
love
his
own
opinion
:
so
that
for
maintenance
of
it
,
hee
would
fall
in
heresie
or
schisme
is
a
divelish
presumption
,
saith
he
,
in
his
2.
book
of
Baptisme
against
the
Donatists
.
What
?
came
the
Word
of
God
from
you
?
or
came
it
unto
you
only
saieth
S.
Paul
1.
Cor.
14.
36.
Secondly
,
The
servant
of
the
Lord
,
saieth
S.
Paul
2.
Tim.
2.
24.
must
be
gentle
,
apt
to
teach
,
patient
,
In
meeknes
instructing
them
that
are
contrarie
minded
,
if
peradventure
God
will
give
them
repentance
.
The
good
orthodox
fathers
of
old
,
dealt
even
so
with
those
that
were
hereticks
&
schismiticks
.
Optatus
Milivitan
'
,
a
godly
ancient
father
in
his
first
book
against
Parmeniā
calleth
the
Donatists
brethren
,
albeit
these
Donatists
would
no
wayes
acknowledge
him
and
his
fellowes
for
brethren
.
S.
Augustine
in
his
14.
sermon
,
upon
the
words
of
the
Apostle
,
speaking
of
them
that
were
infected
with
the
Pelagian
errour
,
Wee
would
gladlie
wish
that
our
brethren
would
not
call
us
hereticks
;
wee
call
them
not
so
,
albeit
it
may
be
,
saieth
he
,
wee
have
reason
.
wee
beare
with
them
in
the
bowels
of
pittie
,
that
they
may
bee
healed
and
instructed
.
They
go
too
farre
,
and
it
is
hard
to
beare
with
them
,
and
a
matter
of
great
Patien●e●
.
Let
them
not
abuse
the
patience
of
the
Church
,
but
be
amended
,
wee
e●h●rt
as
friends
▪
and
do
not
contend
as
enemies
.
They
reproach
〈◊〉
but
wee
beare
with
it
.
They
misregard
Rules
:
but
cannot
prevaile
against
the
trueth
.
And
thus
we
have
touched
how
Peace
&
Vnitie
should
be
preserved
,
if
in
humilitie
&
meeknes
we
subject
our
hearts
unto
it
,
that
the
peace
of
God
may
rule
in
our
hearts
.
To
conclude
,
How
good
and
how
pleasant
it
is
for
brethren
to
dwell
together
in
unitie
.
Yee
have
found
it
as
a
most
precious
and
sweet
smelling
ointment
,
and
as
a
most
refreshing
dew
▪
and
God
hath
made
many
blessings
to
accompany
it
among
you
.
I
beseech
you
to
take
heed
that
ye
deprive
not
your selves
of
this
benefit
by
hearkening
to
those
that
would
make
Division
among
you
.
As
for
us
that
are
your
Pastors
,
as
we
have
preached
truth
,
so
wee
have
preached
alwayes
this
unitie
and
peace
.
Wee
have
troubled
the
peace
of
none
,
nor
have
meddled
with
any
that
belong
not
to
us
.
Wee
are
sorie
for
the
divisions
that
we
see
elswhere
.
Yee
know
that
God
who
is
the
God
of
peace
and
love
is
grieved
thereby
,
that
good
men
are
displeased
therewith
,
that
weak
ones
are
offended
,
and
that
to
our
adversaries
,
this
is
great
matter
of
rejoycing
.
Wee
heartly
wish
peace
everie
where
,
and
continually
pray
for
it
,
and
are
readie
to
promove
it
so
far
as
we
can
with
a
good
conscience
.
But
wee
must
not
(
as
it
is
well
said
by
Gregorie
Nazianzene
in
his
32.
Oration
)
affect
peace
with
prejudice
of
truth
,
that
we
may
be
called
gentle
and
meeke
.
Wee
can
do
nothing
against
the
truth
,
but
for
the
truth
,
which
wee
are
most
willing
to
follow
and
maintaine
in
love
.
The
Lord
open
the
eyes
of
all
that
they
may
see
the
truth
▪
and
unite
all
our
hearts
,
that
we
all
with
one
heart
&
one
soule
may
say
,
Behold
,
how
good
and
how
pleasant
it
is
for
brethren
to
dwell
together
in
unitie
.
The
Lord
grant
this
,
and
that
for
the
merits
of
Christ
,
to
whom
&c.
A
SERMOM
of
Thanksgiving
,
Upon
LXV
.
Psalme
,
Novemb.
5.
1637.
Vers.
1.
Praise
waiteth
for
thee
,
O
God
,
in
Zion
:
and
unto
thee
〈◊〉
the
vow
be
performed
.
2.
O
thou
that
hearest
praier
,
unto
thee
shall
all
flesh
come
.
BEside
the
ordinarie
service
of
this
day
,
wee
are
by
Gods
grace
,
to
offer
to
God
an
extraordinarie
sacrifice
of
Praise
and
Thanksgiving
for
the
benefite
of
Fertilitie
,
wherewith
hee
hath
blessed
this
yeare
;
For
this
benefit
I
say
,
which
this
land
stood
in
so
great
neede
of
,
and
whereof
we
were
likly
to
be
deprived
,
In
the
first
verse
that
I
have
read
,
The
Thankfulnesse
of
the
Church
is
expressed
,
Praise
,
waiteth
for
thee
,
&c.
In
the
second
,
an
excellent
benefit
is
set
down
,
Praise
waiteth
for
thee
&c.
Praise
is
the
proclaming
of
the
Excellencie
of
any
,
especially
manifested
by
worthe
deeds
.
This
David
saieth
,
waiteth
for
God
.
The
word
rendered
to
waits
,
signifieth
properly
to
be
silent
,
but
for
the
similitude
and
agreement
of
silence
&
expect●●●●
is
rendered
here
,
to
wai●e
or
expect
.
And
if
we
so
expound
the
word
,
the
sense
is
,
That
God
doth
so
loaden
his
〈…〉
,
and
by
〈◊〉
his
〈◊〉
every
morning
furnish
such
matter
of
Praise
&
Thànksgiving
,
that
praise
in
the
Church
continually
,
as
it
were
,
waiteth
on
to
honour
him
.
If
wee
render
the
word
,
to
be
silent
,
as
it
properly
signifieth
,
and
which
our
Interpreters
have
put
on
the
Margent
,
the
meaning
is
,
That
the
benefits
of
God
bestowed
upon
Sion
or
his
Church
,
are
so
great
and
so
many
,
that
even
our
Praise
through
astonishment
becometh
as
it
were
silent
,
notable
to
reach
to
the
due
commemoration
and
esteeme
of
Gods
bountie
and
benefits
.
And
indeed
so
it
is
.
The
benefits
of
God
toward
his
people
are
such
and
so
many
daylie
and
hourly
bestowed
upon
them
,
in
generall
,
in
particular
,
known
and
unknown
,
that
no
minde
can
sufficiently
conceive
,
nor
tongue
utter
them
.
In
him
wee
live
,
move
,
and
have
out
being
.
Hee
maketh
his
sun
to
shyne
and
his
rain
to
fall
upon
us
.
Hee
hath
endued
us
with
reason
and
understanding
.
When
we
were
lost
,
he
did
not
forsake
us
,
but
even
when
blinded
with
our
own
ignorance
and
wickednesse
,
and
so
his
enemies
;
Hee
redeemed
our
life
from
destruction
,
and
to
this
effect
sent
his
own
Son
(
which
the
Church
now
clearly
knoweth
)
to
bee
born
,
and
suffer
,
and
by
his
most
perfect
sacrifice
to
purge
all
our
sinnes
,
and
withall
sendeth
his
Spirit
in
our
heart
to
guide
us
through
all
difficulties
,
till
we
attaine
to
the
blessed
sight
and
joy
of
his
Countenance
.
Thus
he
compasseth
and
crowneth
us
with
loving
kindnesse
and
tender
mercies
:
for
which
if
wee
had
a
thousand
hearts
and
a
thousand
tongues
,
could
wee
give
him
sufficiently
praise
and
thanks
?
No
,
Praise
it self
is
forced
as
it
were
to
stand
here
astonished
and
silent
.
And
the
saints
say
with
DAVID
,
O
Lord
,
What
shall
thy
servants
say
?
What
shall
we
render
unto
thee
for
all
thy
benefits
towards
us
?
But
where
is
this
waiting
of
praise
and
the
admiration
of
it
?
In
Sion
.
down
upon
Sion
.
It
is
the
perfection
of
beauty
,
and
out
of
it
God
shyneth
,
Psal.
87.
God
loveth
the
gates
of
Sion
,
more
then
all
the
habitations
of
Iudah
.
It
is
the
City
of
God
,
and
glorious
things
ar
spoken
of
thee
O
City
of
God
,
saieth
DAVID
in
the
same
psalme
.
Of
Sion
it
shall
be
said
,
such
and
such
a
man
was
born
there
.
The
Lord
Himself
counteth
and
writeth
,
that
such
a
man
was
born
there
▪
saieth
DAVID
in
the
place
mentioned
.
All
the
true
Citizens
of
Sion
are
written
in
the
book
of
God
,
even
in
the
book
of
life
,
by
his
own
finger
,
and
nothing
is
so
great
a
matter
of
Thanksgiving
and
Praise
as
that
.
Rejoyce
not
in
this
,
saieth
our
Saviour
,
that
the
devils
are
subjectunto
you
,
but
rather
rejoyce
in
this
,
that
your
names
ar
written
in
heaven
.
So
then
in
Sion
,
justly
should
praise
wait
for
God
.
The
Citizens
of
it
are
a
chosen
generation
,
a
royall
Priesthood
,
and
holy
nation
,
a
peculiar
people
to
set
forth
the
praises
of
him
,
who
.
hath
called
them
out
of
darknes
,
unto
his
marvellous
light
.
1.
Pet.
2.
9.
Secondly
,
As
Sion
should
,
so
Sion
only
can
praise
God
righly
.
Praise
is
not
seemly
in
the
mouth
of
a
sinner
,
saieth
the
Wise-man
,
Ecclesiast.
August
,
that
a
wicked
man
cannot
praise
God
.
The
discord
of
his
life
from
his
word
,
marreth
all
the
sweetnesse
of
his
song
of
praise
,
&
maketh
it
unpleasāt
&
ungracious
in
the
eares
of
God
.
Thirdly
,
As
Sion
should
,
and
onely
can
,
so
also
she
will
undoubtedly
praise
God
,
and
therefore
rightly
saieth
the
PROPHET
,
that
praise
waiteth
for
God
in
her
,
as
if
he
would
have
said
,
O
Lord
albeit
all
other
men
would
hold
their
peace
of
thy
praises
,
yet
Sion
or
thy
church
,
thy
servants
and
saints
will
not
.
Though
other
men
haue
not
eyes
to
see
,
nor
minds
to
consider
thy
benefits
,
but
bury
them
in
ignorance
or
oblivion
,
yet
thy
own
people
will
set
forth
thy
praises
and
magnifie
thy
Name
.
Hence
,
we
may
clearly
see
how
necessare
is
this
duty
of
praise
and
thanksgiving
.
Gods
Worship
standeth
chiefly
in
this
,
that
we
be
not
unthankefull
unto
him
,
new
moone
for
a
thankfull
remembrance
of
the
benefit
of
conservation
of
the
world
,
he
ordained
the
feast
of
the
passover
,
for
celebrating
the
benefit
of
bringing
his
people
out
of
Egypt
,
The
feast
of
Pentecost
for
remembring
the
benefit
of
giving
the
Law
,
The
feast
of
Tabernacles
for
remembrance
of
protection
in
the
wilderness
,
and
commanded
that
yearly
the
first
fruits
of
the
land
,
should
be
offered
to
him
be
way
of
thanksgiving
.
Thus
under
the
law
the
duty
of
thanksgiving
was
most
necessare
,
and
acceptable
to
God
.
Under
the
gospel
now
,
blessed
ar
they
that
dwel
in
thy
house
,
for
they
ar
still
praising
thee
.
The
blessed
spirits
are
still
singing
blissing
,
and
glory
and
honour
,
and
power
and
wisedome
&c.
Beside
,
thanksgiving
for
former
benefits
,
is
a
secret
and
real
prayer
drawing
down
new
benefits
,
it
preserveth
the
benefits
we
have
receaved
,
and
procureth
the
increase
of
them
,
wheras
Vnthankfulnes
depriveth
us
both
of
that
which
we
have
,
and
of
that
which
we
ought
to
have
looked
for
.
Iustly
therefor
saieth
CHRISOST.
that
thanksgiving
is
great
wealth
and
treasures
,
an
unexhausted
good
which
while
a
man
hath
he
hath
aboundance
,
although
he
had
lost
all
other
thing
.
Hast
thou
lost
thy
means
?
and
yet
doest
thou
praise
God
,
thou
hast
gained
thy
soule
and
GGDS
favour
in
greater
measure
then
before
.
When
all
other
things
was
taken
from
IOB
,
yet
having
an
heart
to
praise
God
,
and
to
say
,
The
Lord
hath
given
,
the
Lord
hath
taken
,
blessed
be
his
Name
.
He
was
most
rich
,
even
in
that
his
povertie
.
Let
us
therefore
earnestly
apply
our
hearts
and
minds
to
this
praise
of
God
.
And
let
every
one
in
his
temple
,
think
&
speak
of
his
glory
.
Wee
proceed
now
to
the
next
duty
.
And
unto
thee
shall
the
vow
be
performed
.
As
Praise
,
so
vowes
and
the
performance
thereof
belongeth
to
Thankefulnesse
.
And
therefore
these
two
are
ordinarly
joyned
in
scripture
.
A
Vow
is
a
religious
promise
,
made
to
God
willingly
of
a
thing
acceptable
to
him
.
It
is
a
promise
.
A
purpose
to
do
a
thing
,
is
not
sufficient
to
make
a
Vow
,
which
is
a
kinde
of
Contract
betwixt
God
and
man
,
obliedging
a
man
to
the
performance
of
something
by
way
of
fidelity
,
which
obliedgment
cannot
be
without
a
promise
or
practical
kinde
of
speech
,
as
Schoolmen
speak
,
whereby
a
man
tyeth
himself
,
as
he
tyeth
another
by
his
commandement
.
Secondly
,
Vnto
thee
saieth
my
Text
,
shall
the
vow
be
performed
.
Vow
,
&
pay
your
vowes
unto
the
Lord
,
psal.
76.
11.
Offer
unto
God
thanksgiving
,
&
pay
thy
vows
unto
the
most
High
,
psal.
50.
14.
In
a
word
,
everiewher
in
holy
scripture
we
find
vows
made
to
none
but
to
God
;
And
yet
this
day
the
practise
of
the
Roman
Church
is
to
make
vows
to
saints
.
And
their
Doctours
labour
to
justifie
this
practise
.
It
is
acknowledged
by
Bell.
That
a
vow
in
holy
scripture
is
ever
taken
for
a
promise
made
to
God
,
And
yet
,
saieth
he
,
vows
are
rightly
made
to
saints
▪
A
strange
thing
,
How
can
these
two
consist
?
Heare
I
pray
you
his
answere
,
When
the
scripture
was
written
saieth
he
,
vowing
to
saints
was
not
in
use
.
This
certainly
is
true
,
but
to
confesse
it
,
what
else
is
it
,
but
to
condemne
their
own
practise
,
as
an
innovation
?
whereby
the
honour
due
to
God
alone
,
is
given
to
the
creature
.
O
saieth
he
,
The
saints
are
Gods
by
participation
,
They
in
a
most
excellent
manner
are
partakers
of
his
naturall
glory
,
but
by
no
distinction
may
the
honour
due
to
God
be
given
to
any
other
,
&
by
the
same
shift
,
they
might
alleadge
offering
of
sacrifice
to
saints
,
with
which
making
of
vows
is
commonly
joyned
in
scripture
.
Thirdly
,
It
is
a
religious
Promise
.
VOWING
is
a
proper
act
of
Religion
,
or
the
worship
of
God
.
As
by
an
Oath
which
is
an
proper
act
of
worship
,
we
profess
God
to
be
the
supream
truth
,
and
the
Maintainer
of
it
,
so
by
a
vow
,
wee
professe
God
to
bee
most
good
,
and
to
be
well
pleased
with
the
doing
of
good
:
and
indeed
a
vow
is
not
much
different
from
a
promisarie
oath
,
except
,
That
the
Oath
is
made
to
man
,
but
the
vow
is
made
to
God
.
2.
To
vow
to
a
false
God
should
be
Idolatrie
,
and
therefore
a
vow
to
the
true
God
,
is
true
religion
and
worship
,
which
shall
hereafter
more
appeare
.
Fourthly
.
a
promise
made
willingly
,
God
loveth
a
cheerfull
giver
&
repelleth
that
which
is
done
by
constraint
or
vnwilingly
.
A
vow
is
as
it
were
a
private
Law
,
whereby
a
man
bindeth
himselfe
,
and
differeth
in
this
from
a
general
Law
,
that
a
general
Law
bindeth
a
man
whether
he
be
willing
or
unwilling
,
but
so
doeth
not
a
vow
,
&
therefore
if
made
without
the
use
of
reason
,
or
through
ignorance
or
fear
;
it
obliedgeth
not
.
Fifthly
.
a
thing
acceptable
to
God
.
That
is
of
such
a
thing
,
the
doing
thereof
is
better
then
the
not
doing
of
it
.
If
the
thing
vowed
cannot
serve
for
an
good
purpose
,
it
is
but
the
sacrifice
of
fools
.
If
〈◊〉
a
thing
evil
;
as
was
that
of
these
who
vowed
not
to
eat
or
drink
till
they
had
killed
S.
Paul
.
Act.
23.
12.
It
maketh
the
vow
abominable
,
for
beside
the
wickednes
of
intending
or
doing
such
a
thing
,
he
that
voweth
it
cōmitteth
akynd
of
blasphemy
in
so
far
as
by
vowing
it
he
confesseth
that
God
is
pleased
with
such
an
evil
.
The
matter
therefore
of
a
vow
must
be
a
thing
that
may
be
done
acceptable
to
God
.
but
these
things
are
of
two
sorts
,
some
are
not
necessare
in
particular
to
be
done
,
by
such
or
such
a
person
▪
some
againe
are
necessare
.
Of
both
some
doubt
is
made
,
whether
they
bee
a
fit
matter
of
vow
.
Some
Papists
affirme
,
That
if
a
man
mak
a
vow
be
shal
perform
it
,
but
saith
the
Lord
,
If
thou
forbeare
to
vow
it
shall
not
be
sinne
unto
thee
.
To
give
such
or
such
a
summe
of
money
to
the
poor
,
is
a
good
work
without
a
vow
,
and
pleasing
to
God
,
being
an
act
of
charitie
,
why
then
should
it
not
be
pleasing
to
God
,
when
a
Vow
is
passed
upon
it
?
That
which
our
Divines
condemn
in
such
vows
is
,
That
men
ascrive
Merite
unto
them
,
account
them
works
of
supererogation
,
and
by
making
them
rashly
ensnare
their
own
Consciences
.
These
and
like
abuses
being
removed
,
they
acknowledge
that
vows
made
of
such
things
are
hinderances
of
sinne
,
nourishments
of
devotion
,
and
profitable
exercises
,
whereby
the
minde
is
confirmed
in
good
,
and
keeped
back
from
evill
.
Neither
is
this
Wil-worship
as
some
imagine
;
If
any
man
say
,
I
An.
By
way
of
gratitude
we
ar
,
but
not
by
vertue
of
strict
Commandement
,
so
that
if
we
do
not
such
or
such
a
thing
we
commit
not
sin
,
as
was
shewen
before
.
As
for
things
necessare
,
some
Romanists
affirme
that
they
cannot
be
the
matter
of
a
vow
,
but
the
best
learned
acknowledge
,
that
it
may
be
,
vowed
that
the
Lord
should
be
his
God
.
Which
was
a
thing
necessare
,
although
he
had
not
vowed
it
.
Wee
are
tyed
indeed
to
the
doing
of
such
things
necessare
and
commanded
by
vertue
of
Gods
Commandement
although
wee
vow
not
,
but
notwithstanding
we
may
adde
to
that
bond
the
bond
&
obliedgment
of
a
vow
,
to
stirre
up
and
confirme
the
more
in
the
obedience
of
God
,
our
languishing
wils
,
even
as
a
man
▪
who
is
already
bound
to
another
man
by
his
promise
,
may
bind
himself
also
by
his
oath
.
This
kinde
of
vow
was
made
by
the
people
of
God
,
when
turning
back
from
their
sinnes
,
they
renewed
their
covenant
with
him
,
and
promised
to
walk
in
his
Commandements
.
And
this
much
of
the
nature
of
a
vow
.
I
come
to
the
second
point
,
which
is
,
how
this
duty
belongeth
to
Thankfulnesse
.
For
clearing
of
this
consider
,
From
this
which
hath
been
said
appeareth
first
,
That
they
shall
vow
and
performe
their
vows
.
Secondly
,
We
learn
that
we
should
be
carefull
to
performe
the
good
vows
that
we
have
made
,
whooredom
,
drunkennes
malice
&c.
will
thou
look
back
againe
?
remember
Lots
wife
,
who
looking
back
to
Sodome
was
stricken
in
a
pillar
of
sal●
,
to
season
thee
by
considering
her
dolefull
example
.
It
is
true
we
cannot
perform
what
we
have
vowed
,
by
our
own
strength
,
but
the
grace
of
God
is
sufficient
for
us
,
and
he
is
ready
to
〈◊〉
his
grace
to
all
them
that
call
upon
him
in
trueth
.
As
shall
clearly
appeare
by
the
following
words
,
which
are
.
O
Thou
that
hearest
prayer
.
&c.
Here
is
set
down
a
reason
,
why
praise
waiteth
for
God
,
Infinite
Wisdom
,
Infinite
Power
,
Infinite
Iustice
,
but
if
we
consider
them
with
reference
to
us
,
&
compare
Gods
Riches
,
Glory
and
Majesty
,
with
our
misery
vnworthines
and
sinne
,
nothing
deserveth
greater
thanksgiving
then
His
Goodnes
and
Mercie
kything
in
hearing
our
prayers
and
in
the
gracious
reliefe
and
supplie
of
our
necessities
.
It
is
a
thing
most
wonderfull
,
that
He
who
is
so
High
,
should
so
regard
vs
miserable
wormes
creeping
upon
the
earth
,
that
He
who
is
most
Blessed
in
Himselfe
,
should
care
for
our
miserie
,
that
we
who
are
de●●ed
with
sinne
should
come
in
His
Presence
,
who
is
a
consuming
fire
to
seek
any
thing
from
Him
,
and
yet
His
eares
are
open
to
our
cryes
,
he
invites
us
to
pray
.
Trust
in
him
ye
people
at
all
times
,
poure
out
your
hearts
before
him
,
for
he
is
our
refuge
.
He
hath
promised
when
we
call
upon
him
in
trouble
,
to
hear
and
deliver
us
,
and
to
strengthen
our
confidence
,
he
taketh
to
himself
this
sweet
style
of
the
Hearer
of
prayer
.
what
an
unspeakable
benefit
is
this
,
that
we
have
the
eare
of
God
open
to
us
,
and
his
hand
ready
to
help
?
what
can
they
want
who
have
this
?
therefore
our
Blessed
Saviour
before
his
departure
,
promised
his
disciples
for
the
making
of
their
joy
full
,
that
their
prayers
should
be
heard
.
The
consideration
of
this
made
David
to
break
out
in
these
words
,
blessed
be
the
Lord
,
who
hath
not
put
back
my
prayer
nor
turned
away
his
mercie
from
me
.
But
whose
prayer
doeth
he
heare
?
To
thee
shall
all
flesh
come
.
All
flesh
he
uses
the
name
of
flesh
not
without
cause
,
which
in
scripture
importeth
calamitie
,
miserie
and
weaknes
.
he
saith
not
all
spirits
,
or
all
that
are
holy
,
just
,
wel-deserving
,
wealthie
,
or
noble
,
but
all
flesh
shall
come
.
The
poore
have
accesse
aswell
as
the
rich
,
to
poure
out
their
heart
before
God
,
the
base
aswell
as
the
noble
,
the
unlearned
aswell
as
the
learned
,
the
sinfull
Publican
aswel
as
the
Pharisee
,
even
the
sinner
I
say
,
if
he
have
begun
to
compt
his
sin
a
miserie
,
may
come
to
God
and
bevaile
his
miserie
,
and
implore
his
mercie
;
All
these
I
say
may
come
and
shall
be
heard
.
If
any
man
come
and
is
not
heard
,
it
is
because
he
cometh
not
as
he
ought
,
nor
seeketh
aright
.
Here
first
consider
,
that
latlie
we
came
to
God
,
&
offered
up
our
prayers
to
him
as
for
other
benefits
,
that
he
hath
visited
the
earth
and
enriched
it
with
the
river
of
God
,
&
blessed
the
springing
of
it
▪
hath
crowned
the
year
with
his
goodnes
,
and
hath
made
his
paths
to
drop
fatnes
.
Let
us
no
think
that
this
was
from
chance
or
nature
,
but
let
us
with
thankful
hearts
acknowledge
it
to
be
as
indeed
it
is
,
the
visitation
and
blessing
of
God
.
Let
every
heart
and
every
mouth
say
,
Blessed
be
the
Lord
who-hath
not
put
back
our
prayers
,
but
notwithstanding
of
our
sinnes
,
hath
so
visited
,
blessed
and
enriched
vs
.
Secondly
▪
To
still
the
noise
of
the
sea
,
and
tumults
of
the
people
,
to
blesse
the
fruits
that
he
hath
given
us
,
that
his
wrath
come
nor
upon
us
while
it
,
is
betwixt
our
teeth
.
Let
us
therefore
that
it
may
be
well
with
us
for
ever
,
resolve
to
performe
not
only
this
day
,
but
also
all
the
dayes
of
our
life
our
vows
of
obedience
,
and
to
praise
him
with
our
life
aswell
as
with
our
mouth
.
As
for
the
earthly
blessings
which
he
hath
given
us
,
as
on
the
one
part
,
we
should
esteem
highly
of
them
,
soon
the
other
part
,
Let
us
remember
they
are
but
the
pleadges
of
better
things
abyding
us
in
our
countrey
,
if
his
riches
be
,
so
great
toward
us
in
our
sojourning
,
what
may
we
expect
,
when
we
shall
sit
down
in
his
house
at
his
table
to
be
satisfied
with
the
fatnesse
of
it
?
If
the
river
of
God
passing
through
the
earth
so
refresh
us
here
,
how
shall
we
be
delighted
with
that
river
of
pleasures
,
which
maketh
glad
the
citie
of
God
?
The
Lord
grant
that
our
hearts
may
be
there
,
and
that
we
may
walk
in
the
way
that
leadeth
into
it
,
and
that
for
the
merits
of
Christ
,
To
Whom
&c.
FIRST
SERMON
UPON
the
Lamentations
of
JEREMIAH
.
Chap.
V.
Verse
19.
Thou
,
O
Lord
,
remainest
for
ever
,
Thy
throne
from
generation
to
generation
.
20.
Wherefore
dost
thou
forget
us
for
ever
,
and
forsake
us
so
long-time
?
21.
Turne
us
unto
thee
,
O
Lord
,
and
we
shall
be
turned
,
renew
our
dayes
as
of
old
.
The
holy
PROPHET
having
made
a
pittifull
complaint
to
God
,
of
the
great
desolation
that
had
come
upon
Sion
or
the
Church
of
God
,
Ierusalem
being
taken
and
burnt
,
the
people
of
God
being
killed
or
lead
in
captivitie
,
Thou
O
Lord
remainest
for
ever
&c.
In
this
prayer
two
things
are
to
be
considered
.
First
,
the
ground
of
the
PROPHETS
petitions
.
Thou
O
Lord
remainest
for
ever
,
thy
thro●
from
generation
to
generation
.
Secondly
,
the
petitions
themselves
,
which
are
espetially
two
,
the
first
is
set
down
by
way
of
expostulation
,
wherefore
doest
thou
forget
us
forever
,
and
forsake
us
so
long
time
?
which
includeth
this
petition
;
Lord
forsake
us
not
,
but
restore
thy
favour
to
us
againe
,
and
renew
our
dayes
as
of
old
.
The
second
is
in
the
next
words
,
turne
thou
us
unto
thee
O
Lord
,
and
we
shall
be
turned
.
To
returne
againe
to
the
first
part
,
which
is
the
ground
of
the
PROPHETS
supplication
,
and
of
his
hope
&
confidence
to
be
heard
,
it
is
set
down
in
the
first
words
,
we
have
in
it
three
Prerogatives
ascrived
to
God
,
the
first
that
he
is
UNCHANGEABLE
.
Thou
O
Lord
remainest
;
Sayeth
he
,
secondly
,
he
ascriveth
to
him
absolute
Dominion
,
imported
by
this
,
that
Hee
is
the
Lord
and
hath
a
Throne
.
Thirdly
,
Eternity
is
ascrived
both
to
him
and
his
Kingdome
.
Thou
O
Lord
remainest
for
ever
&c.
Let
us
consider
these
points
shortly
,
both
in
themselves
,
and
with
a
reference
to
the
PROPHETS
petitions
.
Thou
O
Lord
remainest
&c.
Here
the
PROPHET
to
strengthen
his
hope
&
the
hope
of
the
Church
,
For
clearing
of
this
we
are
to
consider
,
that
this
is
in
God
in
a
most
excellent
manner
.
He
is
simple
Vnchangeable
both
in
his
nature
,
and
in
his
decrees
or
purposes
,
both
which
are
meaned
here
.
In
his
nature
&
at
his
perfections
he
is
Vnchangeable
.
If
any
change
of
this
kynde
could
have
place
in
him
,
it
should
be
either
from
imperfection
to
perfection
,
or
from
perfection
to
imperfection
;
but
neither
of
these
can
be
,
no
new
perfection
can
haue
place
in
him
,
because
as
we
said
before
,
in
him
is
the
infinite
fulnes
of
perfectiōn
,
which
is
not
capable
of
any
increase
o●
accession
,
Neither
can
he
change
to
any
imperfection
;
for
none
of
his
infinite
perfections
can
be
lossed
.
They
are
one
&
the
same
with
his
own
nature
and
being
.
Now
his
being
is
necessar
,
for
he
hath
it
not
from
another
,
and
therefore
as
it
ever
was
,
so
it
can
never
cease
to
be
,
and
consequently
is
Vnchangeable
,
for
Vnchangeablnes
is
nothing
else
but
a
necessitie
of
being
that
which
he
was
before
.
Thus
it
i●
most
evident
that
God
in
his
nature
&
essentiall
perfections
is
Unchangeable
,
the
acquiring
of
any
new
perfection
being
repugnant
to
the
infinite
fulnes
of
being
that
is
in
him
,
and
the
losse
of
his
perfection
being
contrate
to
the
necessitie
or
infinit
firmnes
or
stabilitie
of
his
being
or
Nature
.
Secondly
,
the
Father
of
lights
,
with
whom
is
no●
variablenesse
,
neither
shadow
of
turning
.
Hence
the
Lord
himself
,
sayeth
of
himself
,
Malach.
3.
6.
I
am
the
LORD
,
I
change
not
:
therefore
yee
sons
of
Iacob
are
not
consumed
.
Num.
23.
19.
God
is
not
as
man
,
that
he
should
lie
,
neither
the
son
of
man
,
that
he
should
repent
:
hath
he
said
,
and
shall
be
not
do
it
?
or
hath
he
spoken
,
and
shall
he
not
make
it
good
?
To
this
same
purpose
David
psal.
102.
speaking
to
God
,
sayeth
thou
art
the
same
,
and
thy
years
shall
have
no
end
.
Thou
art
not
now
one
,
and
now
another
:
but
alwayes
one
&
the
same
.
Thus
we
see
his
being
is
the
same
alwayes
&
so
are
his
decrees
,
the
counsell
of
his
heart
standeth
,
and
his
thoughts
throughout
all
generatiōs
.
Thus
we
see
his
unchangeablnes
by
reason
whereof
the
PROPHET
sayeth
here
Thou
O
Lord
remainst
.
Hence
we
may
perceive
that
no
change
which
we
see
in
the
creatures
doeth
any
way
affect
God
,
he
made
this
world
&
all
things
in
it
,
But
it
may
be
some
man
will
say
,
Gen.
6.
6.
And
it
repented
the
Lord
that
he
had
made
man
on
the
earth
.
And
the
PROPHET
expostulateth
with
him
for
forgetfulnesse
.
I
Ans.
That
the
scripture
ascriveth
these
and
the
like
things
unto
God
,
condiscending
to
the
weaknes
of
our
capacity
,
not
to
signifie
that
there
is
any
such
thing
in
God
properly
:
but
to
signifie
,
that
such
effects
come
from
him
,
as
use
to
proceed
from
repenting
and
forgetfull
men
.
Repentance
properly
taken
in
men
presupposeth
an
errour
or
fault
for
the
which
the
Penitent
is
grieved
.
So
Wrath
includeth
the
flame
of
an
incensed
minde
:
Mercie
importeth
the
misery
of
a
condoling
heart
.
Jealousie
some
inward
dispite
and
envy
.
Thus
it
is
that
these
things
are
ascrived
unto
men
,
but
in
God
it
is
far
otherwayes
.
His
Wrath
(
A●g.
1.
book
,
against
the
Adversary
of
the
Law
and
Prophets
chap.
20.
)
is
nothing
else
but
the
revenge
of
sinne
.
His
Mercy
is
a
succurring
goodnesse
,
His
Jealousie
in
his
Providence
,
whereby
he
will
not
suffer
them
to
go
free
or
unpunished
,
who
love
that
which
he
forbiddeth
,
so
his
Repentance
is
nothing
else
but
an
unlooked
for
clearing
of
things
that
are
in
his
power
.
IT
importeth
no
change
in
him
,
but
in
the
outward
effects
which
he
altereth
,
without
any
change
in
his
Will
or
purpose
.
Hence
in
1.
Sam.
15.
29.
It
is
said
,
The
strength
of
Israel
will
not
lie
nor
repent
:
for
he
is
not
a
man
that
he
should
repent
,
albeit
it
be
said
a
little
before
in
that
same
chapter
,
That
he
had
repented
that
he
had
set
up
Saul
to
be
King
.
So
when
he
repenteth
,
he
changeth
things
,
but
is
not
changed
,
when
he
is
angri●
,
he
revengeth
,
but
is
not
moved
,
when
hee
sheweth
mercie
,
he
helpeth
,
but
is
not
grieved
,
and
when
he
is
Jealous
,
he
afflicteth
,
but
is
not
afflicted
.
In
like
manner
,
when
hee
is
said
to
remember
or
forget
;
The
speech
is
borrowed
from
men
.
His
Remembrance
importeth
his
Love
,
his
Care
and
Protection
,
and
his
Forgetfulnesse
,
signifying
that
he
leaveth
or
seemeth
to
leave
men
exposed
to
dangers
;
This
much
of
his
Vnchangeablnesse
.
Secondly
,
Thou
O
Lord
remainest
as
if
he
would
have
said
.
This
is
thy
prerogative
,
O
Lord
thou
,
and
none
but
Thou
remainest
.
All
other
things
whatsomever
are
changeable
.
This
World
we
see
is
full
of
changes
&
alterations
,
and
nothing
more
certain
then
the
uncertaintie
of
it
,
and
therefore
the
Apostle
1.
Cor.
7.
31.
compareth
it
to
a
Shew
upon
a
stage
,
where
suddenly
all
things
are
altered
,
The
fashion
saith
he
,
of
this
world
passeth
away
▪
So
it
is
with
our selves
,
our
bodies
,
our
soules
and
the
whole
man
.
Our
bodies
are
exposed
to
a
perpetuall
change
.
Now
they
are
in
health
,
&
incontinent
in
sicknesse
,
now
in
strength
,
and
againe
in
weaknes
.
All
flesh
is
grasse
,
and
the
goodlinesse
therof
as
the
flower
of
the
field
.
Isai.
40
6.
so
that
Every
man
,
this
way
,
in
his
best
estate
is
altogether
vanitie
.
When
God
with
rebukes
corrects
us
for
iniquitie
,
he
makes
our
beauty
&
whatsomever
is
desirable
in
us
,
as
Davids
word
importeth
,
Psal.
39.
to
melt
away
,
or
to
consume
like
a
moth
.
Our
soules
albeit
of
a
more
excellent
nature
,
being
spirituall
and
heavenly
,
ar
in
like
manner
tossed
to
and
fro
with
changes
,
now
they
know
,
now
they
are
ignorant
,
now
againe
they
forget
,
now
they
are
moved
with
one
affection
,
&
againe
with
the
contrare
;
somtimes
with
love
,
somtimes
with
hatred
▪
somtimes
with
confidence
,
somtimes
with
feare
,
somtimes
with
joy
,
and
somtimes
with
●orrow
.
The
like
changes
the
whole
man
is
subject
to
,
his
honour
,
his
wealth
,
his
contentment
most
changeable
while
he
is
here
,
and
in
end
there
abideth
him
a
great
change
from
his
estate
in
this
world
whatsomever
it
be
,
to
an
eternall
estate
in
the
world
to
come
,
either
in
well
or
in
woe
.
If
wee
ascend
to
the
things
above
our selves
,
the
very
heavens
are
subject
unto
change
,
The
heavens
are
the
work
of
thy
●ands
saieth
David
.
They
shall
perish
,
but
thou
shall
indure
;
yea
all
of
them
shall
wa●e
old
like
a
garment
,
and
as
a
vesture
thou
shale
change
them
,
and
they
shall
be
changed
.
The
heavens
shall
passe
away
with
a
noise
saieth
S.
Pet.
What
speake
I
of
the
heavens
?
The
Angels
themselves
are
not
exempted
from
this
change
or
mutabilitie
.
As
they
came
from
nothing
,
so
may
they
be
changed
to
it
,
and
would
be
if
God
did
not
uphold
them
;
and
a
great
part
of
them
have
been
actually
changed
from
enjoying
the
favour
of
God
,
to
the
suffering
of
eternal
pains
.
They
keeped
not
their
first
estate
,
saith
S.
IUDE
,
and
therfore
are
reserved
in
everlasting
chains
under
darknesse
,
unto
the
judgement
of
the
great
day
.
So
all
creatures
even
the
most
excellent
are
changeable
,
and
this
is
a
maine
argument
of
our
continuall
humilitie
before
God
,
and
thankfulnes
toward
him
.
But
on
the
other
part
,
God
himself
is
free
from
all
change
,
as
we
have
shewn
,
and
it
is
remarkable
,
that
he
hath
this
unchangeablnes
joyned
with
supreame
glory
and
majestie
,
as
Chrysost.
observeth
upon
the
5.
psal.
Amongst
men
the
things
that
are
most
glorious
,
are
most
commonly
changeable
,
the
more
high
wee
are
,
wee
are
the
more
ready
to
fall
,
exposed
to
the
more
dangers
,
wheras
they
that
are
of
a
low
and
meane
estate
are
more
sure
and
firme
.
But
in
God
,
supreame
glory
&
absolute
immutabilitie
are
joyned
together
.
All
things
are
in
him
most
excellently
and
with
all
most
firmly
;
And
thus
we
have
shewn
both
that
this
perfection
of
immutabilitie
is
in
God
,
and
is
in
him
alone
.
Now
let
us
see
to
what
purpose
it
is
mentioned
here
by
the
PROPHET
.
It
is
pertinently
considered
by
the
PROPHET
,
in
respect
of
both
the
petitions
presented
by
him
;
Wherefore
doest
thou
forget
us
for
ever
,
and
forsake
us
so
long
time
.
In
such
troubles
sathan
tempteth
us
with
this
,
that
God
hath
forsaken
us
,
&
that
if
ever
he
had
any
love
toward
us
,
he
hath
now
changed
it
:
and
therefore
hath
given
us
over
as
a
prey
to
sorrows
.
But
our
comfort
in
this
temptation
is
,
The
Lord
changeth
not
but
is
still
the
same
.
Sion
●ath
said
,
the
Lord
hath
forgotten
me
,
and
my
God
hath
forsaken
m●e
;
There
the
temptation
,
here
the
Lords
answere
Isai.
49.
15.
16.
Can
a
mother
forget
her
Child
,
her
sucking
child
,
that
she
should
not
have
compassion
upon
the
fruit
of
her
womb●
?
yea
She
may
,
yet
will
not
I
forget
thee
.
I
haue
engraven
thee
upon
the
palms
of
my
hands
,
thy
walls
are
continually
before
me●
.
Where
the
Lord
sheweth
,
that
his
love
to
his
own
is
not
only
most
tender
as
is
the
love
of
mothers
toward
their
young
children
,
but
also
most
constant
and
firme
.
He
is
so
far
from
forgetting
them
,
that
he
hath
them
ingraven
even
upon
the
palms
of
his
hands
,
that
they
may
be
alwayes
in
his
sight
.
Again
albeit
the
love
of
fathers
&
mothers
toward
their
children
be
tender
&
change
not
,
it
may
be
,
when
they
are
young
yet
afterwards
it
will
often
change
,
especially
from
that
tendernes
which
it
had
before
:
but
so
is
it
not
with
God
.
Yee
are
borne
by
me
from
the
bellie
and
from
the
wombe
.
Isa.
46.
And
even
to
your
old
age
I
am
he
,
and
even
to
your
hoar
hairs
will
I
carry
you
:
I
have
made
,
and
I
will
beare
,
even
I
will
carrie
and
deliver
you
.
And
so
Gods
love
changeth
not
from
us
at
any
time
but
embraceth
us
at
all
times
alike
and
maketh
him
to
beare
and
carrie
us
,
as
it
were
,
still
in
his
armes
.
To
this
purpose
he
saith
most
sweetly
in
the
54.
of
Isa.
The
mountains
shall
depart
,
and
the
hills
shall
be
removed
,
but
my
kindnes
shall
not
depart
from
thee
,
neither
shal
the
covenant
of
my
peace
be
removed
,
sayeth
the
Lord
,
that
hath
mercie
on
thee
.
To
conclude
this
point
,
Christ
yesterday
,
and
to
day
,
&
for
ever
is
the
same
▪
and
will
not
leave
thee
for
any
change
that
can
come
,
if
thou
leave
him
not
.
But
you
will
say
,
How
cometh
it
to
passe
then
that
my
peace
is
turned
into
trouble
,
and
my
joy
into
heavinesse
,
if
God
be
with
me
as
before
?
I
Ans.
This
may
stand
very
well
with
the
unchangeablnesse
of
his
Loue
,
for
He
ch●stiseth
every
▪
one
whom
he
loveth
,
and
scourgeth
every
sonne
whom
he
receiveth
.
Hee
will
have
them
whom
he
loveth
,
to
be
made
conforme
to
the
Image
of
his
Son
,
who
went
by
his
Crosse
to
his
Crown
:
and
suffered
before
he
hee
entered
into
his
glory
.
God
can
bee
with
the
in
trouble
,
aswell
as
without
it
,
and
he
knoweth
how
to
deliver
thee
when
he
thinketh
fit
;
And
faithfull
is
he
who
hath
promised
,
that
hee
will
not
suffer
us
to
bee
tempted
above
our
strength
,
but
that
with
the
temptation
,
he
will
make
a
way
to
escape
.
Thus
we
see
,
if
we
have
continued
in
Gods
feare
▪
His
Vnchangeablnesse
is
great
matter
of
comfort
to
us
in
all
our
crosses
.
Secondly
,
Suppose
there
be
a
change
in
us
,
wee
have
departed
from
that
feare
and
obedience
which
wee
owe
to
God
,
in
that
case
the
consideration
of
Gods
Vnchangeablnesse
serveth
to
stirre
us
up
to
present
the
second
petition
of
the
PROPHET
,
namlie
,
Turne
thou
us
unto
thee
,
O
Lord
,
and
wee
shall
be
turned
.
It
is
a
spurre
to
repentance
.
If
wee
have
turned
away
from
God
;
the
unchangeable
God
will
not
look
upon
us
as
he
did
before
,
unlesse
we
return
unto
him
.
Say
unto
the
righteous
,
it
shal
be
well
with
him
:
but
wo
to
the
wicked
,
it
shall
ill
with
him
.
Tribulation
and
anguish
upon
the
soule
of
every
one
that
doth
evill
,
&c.
When
thy
face
was
toward
God
,
his
countenance
shyned
upon
thee
:
now
thou
hast
turned
thy
back
to
him
,
and
what
wonder
that
thou
find
not
the
beames
of
the
light
of
his
countenance
since
hee
is
unchangeable
?
If
thou
would
enjoy
his
face
and
favour
as
before
,
turne
to
him
againe
,
and
because
of
thy self
thou
cannot
do
it
,
say
to
him
with
the
PROPHET
;
Turne
thou
me
,
O
Lord
,
and
I
shall
be
turned
,
heale
thou
me
,
and
I
shall
be
healed
.
I
come
now
to
the
second
perfection
of
God
,
which
the
PROPHET
here
considereth
in
him
.
IT
is
his
Dominion
or
Kingdome
,
That
he
is
the
Lord
,
and
hath
a
Throne
.
Hee
meaneth
,
that
hee
is
the
supreame
Lord
,
and
that
his
Throne
is
exalted
over
all
;
both
these
belong
to
him
by
way
of
excellencie
.
There
are
many
lords
and
kings
,
but
not
as
hee
.
The
greatest
kings
depend
from
him
;
By
me
kings
reigne
,
saieth
he
,
Prov.
8.
13.
Their
power
is
his
ordinance
,
Rom.
13.
and
that
is
their
chief
dignitie
that
they
ar
his
anointed
,
He
setteth
the
Crown
upon
their
heads
:
ps.
21.
It
is
he
that
hath
called
them
gods
,
ps.
82.
6.
I
have
said
,
Year
gods
,
And
he
hath
their
hearts
in
his
hand
as
the
rivers
of
waters
▪
and
●urneth
them
whither
he
will
,
Prov.
21.
Beside
,
the
dominion
of
other
Kings
,
even
of
the
most
free
Monarchs
dependeth
in
some
sort
from
the
subjects
.
They
stand
in
need
both
of
their
heart
,
and
of
their
hands
,
and
if
they
want
these
,
what
can
they
do
?
This
is
the
defect
of
all
earthly
Dominion
;
As
the
the
servant
standeth
in
neede
of
the
Master
,
so
the
Master
standeth
in
neede
of
the
servant
,
and
hath
a
kinde
of
dependance
from
him
as
August
.
observeth
upon
the
69
psal.
Thy
servant
standeth
in
neede
of
thy
bread
,
and
thou
standest
▪
in
neede
of
his
travels
:
but
it
is
not
so
with
God
,
he
dependeth
from
none
,
for
he
standeth
in
neede
of
none
;
O
my
soule
,
thou
hast
said
unto
the
Lord
,
thou
art
my
God
;
my
goodnesse
extendeth
not
to
thee
.
Secondly
,
Hee
made
the
Light
,
and
hee
made
the
darknesse
,
hee
createth
peace
and
he
raiseth
warre
,
and
in
a
word
,
Hee
made
and
createth
all
things
by
the
Word
of
his
Power
,
which
none
can
●●sist
,
and
therefore
the
very
Angels
in
heaven
adore
his
Majestie
,
and
the
wicked
spirits
in
hell
tremble
at
his
power
.
His
dominion
reacheth
as
to
all
things
,
so
to
all
that
is
in
them
,
our
dominion
goeth
no
further
then
the
superfice
,
as
it
were
,
of
things
.
And
we
have
rather
the
use
of
things
then
the
dominion
;
but
the
dominion
of
God
reacheth
to
their
verie
substance
,
which
he
hath
made
,
&
can
preserve
or
destroy
as
he
will
.
What
say
I
of
the
things
that
are
,
even
the
things
that
are
not
,
&
are
only
possible
,
are
subject
unto
him
?
He
calleth
the
things
that
are
not
,
as
if
they
were
.
If
he
should
call
,
and
but
speak
the
word
,
they
should
come
forth
out
of
that
darknes
of
nothing
wherein
they
lurke
.
Thus
he
is
the
supreame
and
the
true
Lord
and
the
King
,
before
whom
the
glorie
and
Majestie
of
all
earthly
kings
is
but
vilenes
,
they
depend
from
him
and
others
as
we
said
,
he
depends
from
none
;
they
haue
some
subjects
and
riches
,
he
hath
all
.
They
so
rejoice
in
their
crowne
&
the
glorie
of
it
that
still
they
haue
their
own
sollicitudes
and
fears
,
and
therefore
some
haue
laid
down
their
crownes
,
but
he
reigneth
in
all
tranquillitie
,
securitie
and
peace
.
Thus
yee
haue
shortly
his
Dominion
and
Kingdome
.
Now
let
us
see
how
the
consideration
of
it
serveth
for
the
use
of
the
PROPHET
,
&
may
serve
for
ours
.
First
,
The
consideration
of
this
most
perfect
Dominion
of
God
,
is
a
most
notable
comfort
against
the
temptations
that
are
raised
in
our
mindes
in
the
time
of
trouble
and
adversity
,
Peculiar
Treasure
as
he
calleth
them
himself
:
so
it
cannot
be
but
they
are
deare
to
him
.
Secondly
,
thine
is
the
kingdome
and
the
power
and
the
glorie
.
As
the
kingdome
is
his
,
so
glorie
is
his
,
whereof
he
is
jealous
aboue
all
things
and
as
the
glorie
is
his
,
so
power
is
his
,
he
is
able
to
vindicate
his
glorie
and
to
maintaine
his
servants
against
all
that
dare
injure
them
.
Earthly
kings
somtimes
forsake
their
servants
for
want
of
power
:
but
the
power
of
this
King
is
omnipotent
,
able
to
secure
all
his
friends
and
to
subdue
al
his
enemies
.
If
God
be
with
us
,
who
can
be
against
us
?
saith
the
holy
Apostle
.
Although
the
kings
of
the
earth
would
take
counsell
and
princes
would
gather
themselves
together
,
yet
he
that
sitteth
in
heaven
,
but
laugheth
at
them
and
hath
them
in
derision
.
He
can
break
them
with
a
rod
of
iron
,
and
dash
them
in
pieces
like
a
potters
vessel
.
His
rod
is
the
rod
of
strength
,
he
rules
in
the
midst
of
his
enemies
,
and
stricketh
through
kings
in
the
day
of
his
wrath
Psalm
.
110.
So
then
if
we
believe
that
we
have
such
a
Lord
and
such
a
king
,
why
do
we
fear
for
the
terrours
&
troubles
of
this
world
?
Hear
what
DAVID
saith
Psalm
.
99.
The
Lord
reigneth
let
the
people
tremble
.
Suppose
all
the
people
of
the
world
conspired
against
thee
,
these
three
words
stedfastly
believed
,
the
Lord
reigneth
,
is
enough
to
give
thee
comfort
and
courage
.
Whatsoever
injuries
are
done
this
Lord
seeth
and
will
redresse
and
revenge
in
his
own
time
.
The
Lord
reigneth
saieth
that
same
DAVID
Psalm
.
93.
His
throne
is
established
,
the
floods
haue
lifted
vp
,
O
Lord
,
the
floods
haue
lifted
vp
their
voice
,
the
floods
haue
lifted
vp
their
waves
.
The
Lord
on
high
,
is
mightier
then
the
voice
of
many
waters
,
yea
then
the
mightie
waves
of
the
sea
.
But
it
may
be
thou
will
say
to
me
,
We
are
Iudged
by
the
Lord
,
that
wee
perish
not
with
the
world
.
Secondly
,
the
consideration
,
of
this
great
dominion
of
God
it
giveth
us
confidence
to
put
up
the
second
petition
of
the
PROPHET
and
to
say
with
him
;
turne
thou
us
O
Lord
,
and
we
shal
be
turned
.
This
great
Lord
and
King
hath
power
of
the
soule
&
spirit
aswel
as
the
body
,
&
can
work
upon
it
no
lesse
then
upon
the
body
,
the
power
of
earthly
kings
reaches
no
further
then
the
body
,
they
cannot
draw
the
heart
effectually
and
infalliblie
,
but
God
can
subdue
the
heart
unto
his
scepter
,
and
can
make
them
that
were
averse
and
unwilling
to
be
a
willing
people
.
Psalm
.
110.
He
can
enlighten
the
minde
,
create
a
clean
heart
,
and
renew
a
right
spirit
.
He
can
take
away
the
hert
of
stone
and
give
us
a
heart
of
flesh
,
he
can
put
his
spirit
within
us
,
and
cause
us
to
walk
in
his
statutes
and
keep
his
Iudgements
.
Paul
was
a
persecuter
,
but
no
sooner
did
the
heavenly
light
of
this
great
Lord
shine
upon
him
,
no
sooner
did
his
hand
touch
his
heart
,
but
he
cryed
out
,
Lord
what
will
thou
haue
me
to
do
?
Before
he
was
his
enemie
&
persecuter
,
now
his
obedient
servant
,
and
acknowledgeth
him
to
be
the
Lord
,
and
seeketh
no
more
but
to
know
what
he
would
haue
done
,
or
what
he
would
have
him
to
suffer
,
professing
that
he
was
ready
to
obey
.
So
albeit
thou
have
turned
away
from
this
Lord
,
yet
dispaire
not
,
he
is
so
infinitely
good
and
powerfull
,
that
he
can
,
and
will
turne
thee
back
againe
to
him
,
if
thou
seek
it
of
him
;
as
thou
ought
.
Which
the
Lord
grant
unto
us
,
and
that
for
the
merits
of
Christ
Iesus
:
To
whom
.
&c.
SECOND
SERMON
UPON
Lamentations
of
JERIMIAH
Chap.
V.
Vers.
19.
Thou
O
Lord
remainest
for
ever
,
and
thy
throne
from
generation
to
generation
.
Vers.
20.
Wherefore
dost
thou
forget
us
for
ever
,
And
forsake
us
so
long
time
.
Vers.
21.
Turne
thou
us
unto
thee
O
Lord
,
And
we
shall
be
turned
:
renew
our
dayes
as
of
Old
.
The
holy
Prophet
,
wherefore
dost
thou
forget
us
for
ever
&c.
And
thereafter
expresly
and
directly
,
renew
our
dayes
as
of
Old
.
The
second
thing
which
he
prayeth
for
,
without
which
the
first
could
not
be
had
,
is
their
conversion
or
turning
againe
to
God
,
Turne
thou
us
unto
thee
O
Lord
,
And
we
shall
be
turned
.
The
ground
of
these
petitions
,
&
of
his
confidence
to
be
heard
in
them
is
set
down
in
the
first
verse
,
and
it
is
Gods
own
nature
and
the
perfections
thereof
,
Thou
O
Lord
&c.
Here
three
things
are
ascrived
to
God
.
First
immutabilitie
.
Secondly
a
dominion
and
kingdome
.
Thirdly
eternitie
,
which
belongeth
to
himself
and
to
his
kingdome
.
Thou
O
Lord
,
saieth
he
,
remainest
for
ever
,
and
thy
throne
&c.
Of
the
second
and
first
we
haue
spoken
already
:
let
us
come
now
to
the
third
.
Which
we
shall
handle
in
this
order
;
first
we
shall
show
what
this
eternitie
is
.
Secondly
that
it
belongeth
both
to
God
and
his
kingdome
.
Thirdly
we
shall
give
you
the
uses
of
this
doctrine
.
To
come
to
the
first
,
For
the
more
particular
understanding
of
this
point
ye
are
to
consider
that
the
eternitie
of
God
hath
three
notable
properties
.
The
second
propertie
of
it
,
is
that
it
is
such
an
indurance
as
hath
no
fluxe
in
it
,
duration
age
and
life
into
a
moment
,
without
any
division
or
succession
.
Hence
no
vitall
act
,
no
knowledge
,
no
thought
,
no
love
,
no
hatred
,
no
liking
nor
disliking
,
no
joy
nor
blesse
is
in
God
now
,
which
was
not
in
him
from
all
eternitie
,
whereas
the
thoughts
and
words
and
affections
of
men
&
angels
succeed
one
to
another
.
There
is
nothing
that
we
can
conceive
which
is
to
be
done
,
which
is
not
already
done
with
God
.
Nothing
concerneth
us
,
which
is
not
there
already
determined
and
transacted
.
There
we
and
all
our
actions
are
numbred
and
weighted
.
There
our
eternall
reward
,
or
eternall
punishment
is
prepared
,
and
in
a
manner
already
given
.
There
wee
reigne
in
glory
with
God
and
his
angels
,
or
burne
in
flames
of
fire
for
ever
with
the
devill
and
his
angels
.
So
Eternitie
still
standeth
and
remaineth
,
whereas
in
Time
there
is
a
continuall
fluxe
.
I
may
compare
Eternitie
and
Time
to
the
Banke
and
the
River
.
The
Banke
yee
know
standeth
still
,
but
the
River
floweth
under
it
continually
:
one
part
having
past
already
,
&
another
comeing
in
the
roome
of
it
;
Eternitie
is
,
as
it
were
,
the
Banke
standing
stedfast
,
Time
and
the
Things
temporall
are
,
as
it
were
,
the
River
running
and
flowing
under
Eternitie
,
one
part
having
passed
,
and
another
succeeding
in
place
thereof
.
And
so
yee
have
the
second
propertie
,
which
is
very
wonderfull
.
The
third
propertie
of
it
is
,
That
of
it self
it
hath
these
former
perfections
,
of
it self
,
and
without
dependence
from
any
other
.
God
who
is
Eternall
and
Eternitie
it self
,
is
unmeasurable
in
his
indurance
,
and
in
all
his
perfections
united
and
gathered
together
at
once
.
Hee
hath
this
,
I
say
,
of
himself
,
and
by
vertue
of
the
inward
perfection
of
his
Nature
,
independently
from
the
will
of
any
other
.
His
Indurance
leaneth
not
to
any
other
thing
,
but
one
the
contrare
,
is
the
ground
and
foundation
of
the
continuance
of
all
other
things
,
&
that
inexhausted
Fountaine
from
which
the
duration
of
the
creatures
,
and
of
all
the
branches
thereof
flow
:
and
that
so
far
forth
,
that
the
indurance
of
any
other
thing
cannot
be
so
much
as
conceived
or
imagined
without
dependence
from
it
.
This
is
the
third
propertie
.
Before
wee
go
hence
,
wee
may
remark
that
this
is
the
nature
of
Eternitie
,
to
make
every
thing
good
or
evill
,
infinitely
better
or
infinitly
worse
.
This
is
doth
first
in
respect
of
the
infinite
indurāce
of
it
.
Ye
know
that
any
thing
which
is
good
,
is
the
better
the
longer
it
continue
.
That
good
which
continueth
a
week
,
is
better
then
that
which
endureth
but
a
day
,
and
that
which
continueth
a
yeare
,
is
better
then
that
which
continueth
but
a
week
;
but
if
it
should
continue
an
hundreth
yeares
,
it
should
bee
yet
much
better
:
if
then
this
good
of
Ioy
,
or
richet
,
or
honour
continue
for
ever
,
it
must
needs
be
infinitely
better
then
that
which
endureth
but
for
a
time
.
So
on
the
other
part
▪
The
Evill
which
continueth
a
week
,
is
worse
then
that
which
continueth
but
a
day
;
and
if
it
continue
a
yeare
,
it
is
yet
worse
:
but
if
it
endure
for
ever
,
it
is
infinitly
worse
.
2.
Eternitie
maketh
the
good
or
evill
upon
which
it
falleth
,
infinitly
better
or
worse
,
by
reason
it
gathereth
together
at
once
,
in
some
measure
,
all
the
good
or
evill
which
is
in
such
a
thing
,
and
maketh
it
in
some
manner
to
be
apprehended
&
felt
at
once
.
IT
is
true
,
The
Eternitie
of
the
joy
or
paine
of
the
creature
,
doth
not
unite
and
collect
the
good
or
evill
,
as
the
eternitie
of
God
;
yet
in
some
sort
it
doeth
it
.
Eternitie
of
joy
in
the
blessed
,
includeth
an
assurance
of
never
lossing
their
joy
,
which
maketh
all
that
joy
which
is
in
Eternitie
to
bee
in
a
manner
present
every
moment
:
so
eternitie
of
paine
in
the
damned
,
includeth
a
certainty
that
there
shall
never
be
any
ease
or
end
of
it
,
which
being
alwayes
before
the
eyes
of
the
damned
,
maketh
the
whole
weyght
of
eternall
paine
to
presse
them
as
it
were
at
once
.
This
much
of
the
first
point
;
I
come
to
the
second
,
to
shew
that
this
Eternitie
belongeth
to
God
and
to
his
kingdome
.
First
,
Hast
thou
not
known
?
hast
thou
not
heard
?
that
the
everlasting
God
,
the
Lord
,
the
Creator
of
the
ends
of
the
earth
fainteth
not
,
neither
is
weary
?
Isai.
40.
28.
so
Isai.
57.
15.
He
is
called
The
High
and
●oftie
One
that
inhabiteth
eternitie
.
What
else
is
the
riches
and
treasure
of
God
?
but
Eternitie
,
saieth
TERTULL
.
There
is
nothing
more
proper
unto
God
,
or
which
is
more
fit
to
expresse
his
divine
Nature
.
Neither
doth
this
Eternitie
belong
only
to
Himself
.
Thou
O
Lord
,
remainest
for
ever
,
saith
the
Prophet
here
,
and
thy
throne
from
generation
to
generation
.
Thy
kingdome
is
an
everlasting
kingdome
,
and
thy
dominion
endureth
throughout
all
generations
,
saieth
DAVID
,
psal.
145.
If
wee
look
to
the
ages
bypast
,
before
all
ages
,
even
from
eternitie
God
is
King
and
Lord
.
There
is
indeed
some
difficultie
in
explaining
of
this
.
Dominion
importeth
a
reference
to
subjects
;
now
the
creatures
which
are
subject
to
God
,
were
not
from
eternitie
,
but
made
in
time
;
and
therefore
it
would
seeme
that
Dominion
agreeth
not
to
God
but
in
time
.
TERTUL
.
moved
by
this
argument
,
granteth
that
the
Tytle
of
LORD
,
belongeth
not
to
God
but
in
time
.
The
Name
of
GOD
,
saieth
he
,
is
a
Name
of
nature
and
substance
,
and
therefore
belongeth
to
GOD
from
eternitie
:
but
the
Name
of
LORD
,
is
a
Name
of
dignitie
and
authoritie
which
God
hath
over
the
creatures
,
&
therefore
as
they
were
not
eternall
,
so
this
name
agreeth
not
to
him
from
eternitie
.
S.
August
▪
in
his
12.
book
of
the
City
God
▪
and
15.
chap.
in
modestie
refuseth
to
determine
this
question
.
Vpon
the
one
part
he
saieth
,
that
he
dare
not
deny
but
God
was
LORD
from
all
eternitie
,
and
one
the
other
part
he
saieth
it
is
hard
to
conceive
this
,
since
Dominion
importeth
a
respect
to
the
creatures
,
which
begane
in
time
.
But
if
we
consider
well
,
we
will
find
that
the
question
is
rather
verball
then
reall
.
For
clearing
whereof
ye
are
to
understand
that
there
are
two
things
imported
by
the
Dominion
of
God
.
The
first
which
is
the
chief
and
principall
is
his
power
over
all
things
that
actually
are
,
or
are
possible
.
The
second
is
a
reference
unto
the
creatures
subject
unto
God
.
This
belongeth
unto
God
but
in
time
:
but
it
is
nothing
else
then
an
outward
&
secondarie
respect
:
that
which
is
inward
and
principall
in
the
Dominion
of
God
to
wit
,
his
Power
was
from
eternitie
,
and
therfore
he
is
truly
from
eternitie
LORD
.
His
Dominion
is
grounded
on
his
Power
,
which
is
one
with
his
essence
and
that
is
eternall
.
Neither
is
it
the
creatures
that
actually
are
,
who
alone
are
subject
to
him
.
Even
the
things
that
are
not
,
at
under
his
Dominiō
:
he
calleth
the
things
that
are
not
,
as
if
they
were
.
They
obey
his
commandement
;
and
commandement
presupposeth
Dominion
by
vertue
whereof
it
hath
power
.
Thus
the
Dominion
of
God
was
from
all
eternitie
.
Secondly
,
Hee
shall
reigne
in
the
house
of
Jacob
for
ever
,
and
of
his
kingdome
there
shall
be
no
end
.
Wee
must
not
think
that
this
Kingdome
of
God
and
Christ
shall
end
,
when
this
World
endeth
;
no
,
it
shall
be
most
perfected
and
established
,
when
all
other
Rule
,
Authority
and
Power
shall
be
put
down
.
Here
it
is
the
kingdome
of
grace
,
God
ruling
in
the
hearts
of
his
servants
by
his
Spirit
&
grace
:
hereafter
it
shall
be
the
kingdome
of
Glory
,
wherein
the
glory
of
Gods
Wisdome
,
Mercie
and
Power
shall
be
manifested
in
the
eternall
salvation
of
his
own
,
and
the
glory
of
his
Power
and
justice
shall
appeare
in
the
eternall
confusion
of
his
enemies
.
Now
the
Kingdome
of
God
is
,
but
not
peaceable
:
now
his
enemies
are
overcome
,
but
not
wholly
rooted
out
and
trampled
under
foot
.
Sathan
remaineth
yet
,
and
goeth
about
like
a
roaring
Lyon
,
seeking
whom
hee
may
devoure
.
Sinne
and
Death
remain
.
As
yet
there
are
many
that
rebell
against
the
Law
of
God
,
and
despise
his
Commandements
:
but
all
these
enemies
shall
be
hereafter
rooted
out
:
Sathan
with
his
angels
shall
be
chained
in
hel
,
and
shall
have
no
more
leave
to
tempt
.
Sin
shall
be
banished
also
,
in
the
godly
it
shall
not
be
.
Their
flesh
shall
no
more
resist
the
spirit
,
and
the
spirit
God
:
and
the
wicked
shall
have
no
more
liberty
to
commit
any
new
sin
.
Death
shall
be
rooted
out
by
the
resurrection
;
so
that
we
may
then
sing
,
Death
is
swallowed
up
in
victorie
,
O
death
,
where
is
thy
sting
?
O
grave
where
is
thy
victorie
?
Lastly
,
wicked
men
the
rebels
of
this
great
KING
,
and
disobedient
to
his
Will
,
shall
be
subjected
to
eternal
pains
against
their
will
,
whereas
the
servants
of
God
shall
be
advanced
to
the
participation
of
his
eternall
glory
.
Thus
this
his
Kingdome
shall
be
Eternal
,
and
not
only
so
in
respect
of
himself
,
but
also
in
respect
of
his
servants
.
Feare
not
little
flock
,
saith
our
Saviour
,
it
is
your
Father
will
to
give
you
a
kingdom
.
To
him
that
overcometh
will
I
give
saith
he
,
Rev.
3.
to
sit
with
me
in
my
Throne
,
even
as
I
overcame
,
and
sit
with
my
Father
in
his
Throne
.
Come
yee
blessed
of
my
Father
.
(
shall
he
say
at
the
last
day
,
)
and
receive
the
kingdome
prepared
for
you
&c.
This
much
of
the
Eternitie
of
the
Kingdome
of
God
;
I
come
now
to
the
uses
of
the
Doctrine
.
First
,
The
consideration
of
this
Eternitie
of
God
&
his
Kingdome
,
should
teach
us
to
disesteeme
the
things
of
this
World
,
S.
Jam.
teacheth
us
,
Chap.
4.
Go
to
now
,
saeth
he
,
yee
that
say
to
morrow
wee
will
go
to
such
a
City
,
and
continue
a
year
,
and
buy
,
and
sell
,
and
get
gain
.
And
yee
know
not
what
shall
be
to
morrow
:
for
what
is
your
life
?
but
a
vapour
that
appeareth
for
a
little
whyle
,
and
then
vanisheth
away
.
Now
the
life
being
ended
,
all
this
World
endeth
to
us
.
That
which
our
Saviour
saieth
of
the
soule
,
I
may
say
of
the
body
also
;
What
profite
is
it
to
a
man
to
gaine
the
whole
World
,
if
he
losse
his
bodily
life
?
More
,
our
health
is
more
uncertaine
then
life
,
and
without
it
we
can
enjoy
no
worldly
thing
.
Take
health
from
a
man
,
&
what
availe
all
the
treasures
of
the
earth
?
Set
the
most
daintie
dishes
before
him
,
they
are
loathsome
.
Bring
his
Wife
,
children
&
friends
unto
him
,
their
sight
is
often
grievous
.
Let
him
remember
his
former
pleasures
,
it
breedeth
nothing
but
bitternesse
.
In
a
word
,
What
is
the
whole
man
but
,
as
it
were
,
an
earthen
vessel
,
which
God
in
whose
hand
is
a
rod
of
Iron
,
is
able
to
dash
in
pieces
when
he
will
.
Albeit
an
earthen
vessel
were
never
so
pleasant
:
painted
,
perfumed
,
adorned
with
flowers
,
a
crown
set
upon
it
,
yet
if
it
be
stricken
with
a
rod
of
Iron
,
it
goeth
in
pieces
;
so
it
fareth
with
these
earthen
vessels
of
our
bodies
.
Though
we
had
the
vigour
and
strength
of
youth
,
the
prudence
of
the
aged
,
the
knowledge
and
eloquence
of
the
learned
,
the
treasures
of
the
rich
,
if
God
but
touch
us
with
his
rod
,
it
is
enough
to
beat
us
to
powder
.
Why
then
should
we
set
our
hearts
upon
these
things
that
are
s●
fraile
and
vaine
?
We
trouble
our
selve●
about
many
things
which
are
needles
and
worthles
,
but
there
is
one
thing
only
necessarie
,
even
to
provide
for
that
good
part
,
which
shall
never
be
taken
away
.
Secondly
,
The
consideration
of
Eternity
,
and
of
that
Kingdome
wherein
God
shall
reigne
in
us
,
Eternall
rest
saieth
holy
AUGUST
.
is
worthie
of
eternall
traveles
.
Yee
see
what
travailes
Souldiours
are
content
to
undergo
for
the
hope
of
a
small
gaine
.
They
go
to
warre
in
their
youth
,
they
continue
,
it
may
be
,
almost
al
their
dayes
,
that
they
may
gaine
some
little
thing
to
sustaine
them
in
their
old
age
:
which
both
is
short
and
uncertaine
;
yet
what
are
they
not
content
to
suffer
for
this
?
What
hunger
?
what
thirst
?
What
heat
?
what
cold
?
To
how
many
dangers
,
necess●ties
and
wounds
do
they
expose
themselves
?
Alace
should
not
we
be
content
to
suffer
much
more
for
this
glorious
and
eternal
Kingdom
?
A
Kingdome
wherein
we
shall
be
equal
with
the
angels
,
wherin
wee
shall
be
joynt
heirs
with
Christ
,
yea
wherein
wee
shall
bee
made
one
spirit
with
God
,
enjoying
his
in●inite
Essence
,
and
entered
into
the
fulnes
of
his
joy
,
wherein
we
shall
continue
not
an
hundreth
or
a
thousand
years
or
ages
,
but
unto
all
eternitie
.
What
travaile
or
pains
can
we
take
in
serving
God
,
which
may
be
compared
with
this
glory
and
the
eternitie
of
it
?
Secondly
,
This
should
also
comfort
us
against
our
troubles
&
afflictions
that
we
meere
with
in
the
service
of
this
great
King
.
Heare
what
S.
PAUL
saieth
Rom.
8.
I
reckon
,
that
the
afflictions
of
this
present
life
,
are
not
worthie
to
be
compared
with
that
glory
that
shall
be
revealed
in
us
.
And
againe
,
The
light
afflictio●s
that
endure
but
for
a
moment
,
worketh
for
us
a
farre
more
exceeding
and
eternall
weight
of
glory
.
Blessed
are
these
sufferings
which
draw
after
them
this
great
&
eternall
Reward
.
Blessed
is
that
hunger
and
thrist
,
which
bringeth
us
to
be
satisfied
with
the
fat●es
of
Gods
house
,
and
to
drink
of
the
rivers
of
his
pleasure
for
ever
.
Blessed
is
that
contempt
,
which
is
followed
with
eternal
honour
.
Blessed
is
that
povertie
,
which
is
followed
with
eternal
treasures
.
Blessed
is
that
sorrow
,
which
is
followed
with
eternal
joy
.
we
ought
not
therfore
to
faint
for
the
miseries
&
distresses
that
we
mee●e
with
here
,
for
God
and
his
righteousnesse
.
We
may
not
think
that
he
forgetteth
or
forsaketh
us
because
we
are
exposed
to
them
:
he
looketh
to
this
eternitie
,
for
which
by
these
sufferings
he
prepareth
us
.
Who
could
be
more
mi●erable
then
Lazarns
,
who
was
full
of
sores
,
&
could
not
haue
so
much
as
the
crumes
that
fell
from
the
rich
mans
table
?
who
seemed
more
happie
then
the
rich
man
,
who
swimmed
in
wealth
and
pleasure
;
yet
now
experience
teacheth
,
that
farre
more
blessed
were
the
sufferings
of
the
one
,
then
the
pleasures
of
the
other
.
Now
Lazarus
findeth
being
in
Abrahams
bosome
,
where
he
shall
bee
to
all
eternitie
.
The
trueth
of
our
Saviours
sayings
.
Blessed
are
they
that
hunger
and
thrist
for
they
shall
be
satisfied
:
Blessed
are
they
that
mourne
for
they
shall
be
comforted
.
So
,
They
that
wandred
in
sheep-skins
and
goat
skins
,
in
dens
and
mountains
and
caves
of
the
earth
afflicted
,
desture
,
&
tormēted
.
Heb.
11.
37.
38.
Would
haue
seemed
to
haue
been
men
forsaken
of
God
.
But
indeed
were
deare
unto
him
:
and
Now
find
by
experience
,
That
blessed
are
they
who
are
persecuted
for
righteousnes
,
for
great
is
their
reward
in
heaven
.
Thirdly
,
The
consideration
of
this
eternitie
should
make
all
men
to
tremble
and
feare
to
offend
God
,
the
effects
of
whose
wrath
are
everlasting
.
If
thou
be
the
enemie
of
God
,
thou
shall
be
deprived
of
his
Eternall
Kingdom
,
&
there
can
be
no
greater
losse
,
for
it
is
the
losse
of
an
infinite
and
eternall
good
.
Thou
shall
be
subjected
to
most
grievous
and
eternall
pains
.
To
the
fire
that
never
shall
be
quenched
,
to
the
worme
that
never
shall
die
.
In
a
prison
eternall
,
and
in
darknes
eternall
.
Who
would
for
all
the
joyes
and
honours
and
riches
of
this
world
be
content
to
burne
a
hundreth
year
in
fire
,
and
yet
take
a
thousand
and
ten
thousand
millions
of
ages
from
eternitie
,
and
it
is
as
fresh
to
begin
as
it
was
before
.
O
dreadfull
eternitie
!
who
is
able
to
conceive
the
greatnes
of
it
?
what
strength
of
man
or
angell
is
able
to
endure
the
burden
of
it
?
Alace
we
are
afraied
of
nakednes
,
povertie
,
and
contempt
here
.
These
seeme
to
us
so
terrible
monsters
,
that
to
eschew
them
we
care
not
what
we
do
,
even
against
God
,
and
against
conscience
:
but
what
are
these
to
eternall
fire
and
to
eternall
darknes
and
to
the
eternall
companie
of
the
Devill
&
his
Angels
.
Would
God
this
eternitie
were
alwayes
before
our
eyes
and
deeply
settled
in
our
hearts
.
It
alone
were
enough
to
beat
down
all
our
pride
,
to
breake
the
hardest
heart
,
and
daunt
the
stoutest
courage
of
bold
&
impenitent
sinners
.
It
alone
were
enough
to
make
us
detaste
all
wickednes
from
which
this
eternall
evil
springeth
.
Who
would
delight
in
the
fulfiling
of
his
Lust
,
if
he
considered
deeply
that
his
Lust
will
kindle
a
fire
,
which
will
burn
both
the
soul
&
the
body
for
ever
,
&
that
it
will
breed
a
worme
which
shall
ever
live
to
torment
him
?
who
would
delight
in
the
inordinate
desire
of
riches
,
if
he
considered
,
that
this
is
the
roote
of
all
evill
,
which
whill
men
follow
after
,
pierceth
them
through
with
everlasting
sorrowes
,
and
maketh
them
to
fall
into
a
temptation
and
snare
,
and
in
many
foolish
and
noysome
Lusts
,
which
drowne
men
in
everlasting
Perdition
.
Lastly
,
The
consideration
of
this
eternitie
should
make
us
carefull
of
the
right
use
of
this
present
time
.
Since
though
it
be
but
a
moment
;
eternall
life
.
Secondly
,
This
should
teach
us
not
only
to
abstain
from
vain
things
,
but
also
earnestly
to
apply
our
hearts
to
the
doing
of
these
things
which
may
further
us
to
the
obtaining
of
this
eternall
Kingdom
,
That
many
shall
come
from
the
East
and
from
the
West
,
and
shall
sit
down
with
Abraham
,
and
Isaac
,
and
Iacob
in
the
Kingdome
of
Heaven
▪
Whereas
the
children
of
the
Kingdome
shall
be
cast
out
.
To
wit
for
disobedience
to
the
will
of
God
.
When
they
ceased
to
hallow
the
Name
of
God
,
saieth
S.
CYPRIAN
.
God
continued
his
Kingdome
no
longer
with
them
.
Let
us
not
therfore
flatter
our selves
with
a
vain
hope
of
this
Kingdom
,
if
wee
walk
not
in
the
high
way
of
wel-doing
which
leadeth
unto
it
.
If
God
reign
not
in
our
hearts
by
his
Grace
here
,
we
shal
never
reign
hereafter
in
Glory
with
him
.
Good
reason
it
should
be
so
.
If
we
do
otherwayes
,
we
but
advance
the
Kingdome
of
Sathan
his
enemie
:
what
is
drunknesse
,
whordom
,
malice
pride
,
oppression
&c.
But
the
pillars
of
the
devils
kingdom
;
when
we
follow
after
these
things
,
we
set
up
his
thron
in
our
hearts
,
howsoever
we
professe
our selves
to
belong
to
the
Kingdome
of
God
,
&
say
daylie
with
our
mouths
;
Let
thy
Kingdome
come
.
No
wonder
therefore
that
he
deprive
such
of
his
Kingdome
,
and
give
them
their
portion
with
him
whose
subjects
,
or
rather
slaves
they
have
been
.
The
Lord
make
us
mindfull
of
these
thing
▪
&
that
for
the
merits
of
Christ
Iesus
to
whom
&c.
A
SERMON
UPON
the
XXVI
.
Chap.
of
ISAIAH
.
Vers.
3.
Thou
wilt
keep
him
in
perfect
peace
,
whose
minde
is
stayed
on
thee
,
because
he
trusteth
in
thee
.
Vers.
4.
Trust
yee
in
the
Lord
for
ever
:
for
in
the
Lord
IEHOVAH
is
everlasting
strength
.
THese
words
are
a
part
of
a
song
endyted
by
Gods
Spirit
to
ISAIAH
,
Light
in
Darknes
,
and
Life
in
Death
,
that
their
comfort
might
be
the
more
full
;
He
praiseth
God
,
he
she
weth
Gods
gracious
Purpose
towards
his
people
,
instructeth
them
what
to
do
,
and
exhorteth
them
to
the
performance
of
these
duties
which
were
required
upon
their
part
,
to
make
them
partakers
of
the
Promises
.
All
this
he
setteth
down
be
way
of
a
song
,
that
it
might
be
the
more
easily
learned
,
the
more
firmly
retained
,
&
the
better
remarked
by
all
posteritie
.
There
is
nothing
in
holy
scripture
,
which
is
not
excellent
both
for
matter
and
words
.
But
the
songs
of
it
especially
excell
,
and
of
this
kind
there
is
none
in
all
ISAIAH
but
this
,
and
that
of
HEZEKIAH
in
the
38.
chap.
for
that
which
is
called
a
song
in
the
5.
chap.
though
it
have
the
matter
,
yet
hath
it
not
the
forme
and
style
of
a
song
,
as
this
,
and
that
other
before
mentioned
.
This
much
shortly
for
the
generall
.
I
am
come
now
to
the
words
.
Thou
will
keep
him
&c.
In
these
words
first
is
set
down
a
gracious
promise
with
an
eye
to
the
calamitees
of
the
Jews
that
wer
shortly
to
ensue
as
was
said
.
Thou
wilt
keep
him
&c.
2.
we
have
an
exhortation
to
them
and
to
all
the
godly
to
put
their
confidence
alwayes
in
God
.
Trust
ye
in
the
Lord
Jehovah
for
ever
&c.
To
returne
to
the
first
,
we
have
in
it
first
the
benefit
promised
,
to
wit
;
That
God
will
keep
in
perfect
peace
,
secondly
the
description
of
them
whom
he
will
so
preserve
,
even
them
whose
mind
is
stayed
on
him
&
that
trust
in
him
.
For
thou
wilt
keep
him
&c.
First
a
little
of
the
words
then
of
the
matter
.
The
words
are
pregnant
peace
is
doubled
in
the
originall
.
Thou
wilt
keep
him
in
peace
peace
.
&c.
In
the
hebrew
language
Peace
is
used
to
signifie
not
only
that
which
we
call
so
,
but
also
the
aboundance
and
affluence
of
all
the
good
which
we
can
wish
,
&
the
word
is
redoubled
in
this
place
to
signifie
the
Greatnes
or
Perfection
,
the
Continuance
and
Perpetuetie
,
of
this
Peace
.
Secondly
it
is
not
said
only
that
God
will
give
this
peace
,
but
that
he
will
keep
a
man
in
it
,
and
the
word
is
pregnant
signifying
to
preserve
,
to
defend
,
to
confirme
,
that
every
way
the
joy
of
the
godly
may
be
full
.
But
let
us
now
come
to
the
matter
.
First
,
preferment
,
riches
,
pleasurs
,
but
seeking
Peace
and
Rest
which
he
imagines
he
will
obtain
,
when
he
gets
that
which
he
desireth
.
Wherefore
doth
the
greedie
man
toile
and
tormoile
day
and
night
,
but
that
he
may
say
in
end
with
the
Rich
man
in
the
gospell
,
Soul
take
thy
rest
,
thou
hast
much
laid
up
&c
▪
In
a
word
the
desires
of
our
souls
ar
,
as
it
wer
,
their
motions
,
and
their
Love
their
weight
,
whereby
they
are
still
poused
and
moved
in
the
persure
and
seeking
of
that
which
will
give
them
Rest
and
Peace
,
which
if
they
could
obtaine
they
should
be
happie
,
for
let
the
heart
of
man
have
once
true
Peace
and
Rest
,
and
it
needs
no
more
.
But
what
is
this
Peace
that
is
promised
here
you
will
say
?
It
is
not
the
outward
or
wordly
Peace
:
O
Lord
our
God
say
they
,
Vers.
13.
other
Lords
besids
thee
haue
had
dominion
over
us
:
and
againe
.
Like
as
a
woman
with
child
,
that
draweth
near
the
time
of
her
delivery
,
is
in
pain
,
&
crieth
out
in
her
pangs
:
so
have
we
been
in
thy
sight
,
O
Lord
,
We
haue
been
with
childe
,
we
have
been
in
paine
,
we
have
as
it
were
brought
forth
winde
,
we
have
not
wrought
any
deliverance
in
the
earth
,
neither
have
the
inhabitants
of
the
world
fallen
.
So
by
the
way
,
ye
may
remarke
,
that
the
people
of
God
notwithstanding
of
this
promise
hath
not
alwayes
that
outward
Peace
and
Plentie
which
follow
it
.
Our
Saviour
Ioh.
16.
telleth
his
disciples
.
That
though
they
should
have●
peac●
in
him
,
yet
in
the
world
they
should
have
tribulation
.
So
in
the
time
of
the
Babylonish
captivitie
which
the
PROPHET
looketh
unto
,
there
appeared
nothing
but
wrath
,
and
,
warr
,
and
,
blood
▪
and
,
miserie
in
the
words
&
actions
of
God
towards
his
people
.
If
the
people
of
God
rebell
against
him
and
vex
his
holy
spirit
,
Isa.
63.
He
turneth
in
some
sort
their
enemie
&
fighteth
against
them
.
If
DAVID
sinne
against
God
,
He
breaketh
his
bones
&
turneth
his
moysture
unto
the
drought
of
the
summer
.
IOB
was
a
perfect
man
,
doing
good
&
eschewing
euill
yet
when
it
pleased
GOD
to
exercise
h●●
,
that
the
graces
wrought
by
his
Spirit
in
him
might
appear
&
be
the
more
perfected
.
He
made
his
terrours
,
to
march
in
array
against
him
,
and
did
write
bitter
things
against
him
,
making
him
to
possesse
the
sinnes
of
his
youth
.
Iob
13.
He
did
write
,
as
it
wer
,
books
against
him
,
&
drew
,
as
it
were
,
in
his
conscience
the
characters
of
his
wrath
.
Hence
,
It
followeth
first
,
that
the
outward
trouble
&
distresse
of
any
people
,
Thou
hast
covered
us
in
the
place
of
dragons
,
and
hast
covered
us
with
the
shadow
of
death
.
For
thy
sake
are
we
killed
all
the
day
:
and
counted
as
sheep
for
the
slaughter
.
Yet
have
we
not
forgotten
thee
neither
have
we
dealt
falsty
in
thy
covenant
.
Our
hearts
have
not
turned
back
,
neither
have
our
steps
declined
out
of
thy
way
.
It
is
true
that
these
outward
troubles
are
comonly
the
effects
of
Gods
anger
against
our
sins
,
but
that
standeth
well
with
his
love
to
our
persons
.
For
whom
the
Lord
loveth
he
chasteneth
.
Heb.
12.
Hence
the
Church
in
the
7.
of
Micah
.
8.
9.
10.
Rejoyce
not
over
me
,
O
mine
enemie
:
when
I
fall
,
I
shall
rise
againe
,
when
I
sit
in
darknesse
,
the
LORD
shall
be
a
Light
unto
me
,
I
will
hear
the
indignation
of
the
LORD
,
because
I
have
sinned
against
him
,
untill
he
plead
my
cause
,
&
execute
Judgement
for
me
▪
and
she
that
is
mine
enemie
shall
see
it
,
and
shame
shall
cover
her
which
said
,
where
is
the
LORD
thy
GOD.
Secondly
remarke
,
If
Gods
own
people
be
not
exempted
from
outward
troubles
and
calamities
,
what
may
the
wicked
look
for
?
If
judgement
beginne
at
the
house
of
God
,
what
shall
the
end
of
them
be
who
obey
not
the
Gospell
!
If
it
be
so
with
Gods
children
,
who
are
the
children
of
Peace
,
what
trouble
and
indignation
shall
be
to
them
,
who
are
the
children
of
disobedience
&
wrath
?
flatter
not
thy self
therefore
with
thy
present
Peace
,
wo
to
thee
if
thou
continue
in
sinne
,
and
have
not
made
thy
Peace
with
God
,
He
hath
whet
his
sword
,
he
hath
bent
his
bow
and
hath
made
ready
the
instruments
of
death
.
The
time
cometh
wherein
thou
shalt
find
such
terrour
in
his
face
,
that
thou
shalt
wish
the
hils
and
mountains
fal
upon
thee
,
rather
then
that
thou
should
be
made
to
looke
upon
it
.
All
the
creatures
in
like
manner
shall
fight
against
thee
to
revenge
the
quarrell
of
God
,
none
of
them
contributing
so
much
as
a
drop
of
water
to
quench
the
heat
of
thy
tongue
.
Now
let
us
proceed
and
see
what
is
the
Peace
here
spoken
of
.
Since
it
is
not
the
outward
Peace
,
as
we
have
said
,
and
yet
is
a
Peace
promised
to
the
Saints
even
in
this
life
,
it
must
needs
be
the
inward
Peace
and
tranquillitie
of
the
minde
which
they
enjoy
here
.
load
stone
,
resteth
when
it
looketh
to
the
North
,
or
as
the
earth
or
water
rest
when
they
come
to
their
own
place
.
Of
this
Peace
our
Saviour
speaketh
when
he
saieth
Ioh.
14.
Peace
I
give
you
,
my
Peace
I
leave
with
you
.
This
is
that
Peace
of
God
,
which
passeth
understanding
&
which
keepeth
our
hearts
&
minds
in
Christ
Jesus
.
It
is
so
great
a
benefite
,
that
our
understanding
is
not
able
to
comprehend
it
.
It
keepeth
or
guardeth
as
a
bu●wark
our
hearts
&
minds
,
our
hearts
that
they
turne
not
away
from
righteousnes
or
pieti●
,
by
any
temptation
or
persecution
,
our
minds
that
they
fal
not
away
to
errour
,
and
that
in
Christ
Iesus
that
we
may
abide
in
him
,
and
be
more
and
more
joined
to
him
.
It
maketh
us
fit
to
discerne
the
trueth
,
for
it
clears
the
minde
which
cannot
see
aright
,
when
the
eye
of
it
is
troubled
.
It
giveth
joy
to
the
heart
,
For
a
calme
and
peacable
minde
is
a
continuall
feast
.
It
raiseth
up
in
us
confidence
and
magnanimitie
.
As
confidence
be
getteth
peace
,
so
peace
increaseth
this
confidence
.
When
a
man
considereth
that
he
is
at
one
with
God
,
hath
him
to
be
his
friend
&
Father
,
who
hath
a
most
loving
&
tender
care
of
his
children
:
when
,
I
say
,
a
man
considereth
,
weigheth
and
believeth
this
,
hee
committeth
himself
wholly
to
God
,
that
he
will
guide
him
aright
in
al
his
wayes
,
and
defend
him
against
all
his
enemies
.
Thus
ye
see
what
the
peace
is
which
here
is
meaned
;
Now
let
us
see
whence
it
is
.
Thou
,
to
wit
,
O
Lord
,
saith
the
PROPHET
,
will
keep
&c.
First
.
It
is
the
Lord
alone
who
giveth
and
keepeth
this
peace
in
us
,
The
peace
of
God
,
and
he
is
called
The
God
of
peace
.
To
proclaime
warre
or
peace
hath
been
accounted
the
prerogative
of
Kings
:
Now
God
is
,
The
King
of
kings
,
&
Lord
of
lords
,
and
therefore
to
him
alone
belongeth
to
settle
peace
,
especially
in
the
soule
.
Hee
is
the
Judge
,
and
therefore
to
him
belongeth
to
pronunce
this
sentence
of
peace
.
If
a
man
be
arraigned
before
a
Judge
,
his
minde
is
not
quieted
,
though
all
the
standers
by
encourage
him
,
and
bid
him
be
of
good
comfort
,
till
he
heare
absolution
out
of
the
mouth
of
the
Judge
.
So
God
is
the
supreame
JUDGE
of
the
World
,
before
whom
wee
stand
guilty
,
&
till
he
speak
peace
,
ther
is
no
solid
calmnes
in
our
minds
.
Beside
,
our
hearts
naturally
are
full
of
trouble
and
tormoyle
,
and
therefore
cannot
have
peace
unlesse
it
be
created
in
them
.
Now
this
is
the
proper
work
of
God
who
saieth
,
Isai.
57.
to
this
purpose
,
I
creat
the
fruit
of
the
lips
,
peace
,
peace
to
him
that
is
a
far
off
.
Lastly
,
so
long
as
sinfull
corruption
is
not
healed
in
our
soules
,
their
wound
remaineth
greene
,
which
suffereth
us
to
have
no
rest
.
Now
it
is
God
alone
,
who
can
heal●
the
soule
,
and
therefore
it
is
he
only
who
can
give
peace
to
it
;
Thus
the
working
of
this
peace
in
us
,
is
the
peculiar
work
of
God
.
If
he
stand
by
,
no
man
nor
angell
can
give
it
.
Hence
DAVID
even
after
the
tydings
of
peace
brought
unto
him
by
NATHAN
cryeth
yet
to
God
for
peace
and
joy
,
Make
me
to
heare
the
voyce
of
joy
and
gladnesse
,
that
the
bones
which
thou
hast
broken
may
rejoyce
.
Upon
the
other
part
,
as
it
is
God
alone
who
giveth
this
peace
,
so
for
our
comfort
wee
are
to
know
,
that
hee
can
easily
give
it
,
I
will
heare
what
the
Lord
God
will
speak
,
hee
will
speak
peace
unto
his
people
.
If
he
but
speak
the
word
it
is
done
;
To
this
purpose
we
have
a
notable
place
Isai
.
44.
There
the
Lord
is
thus
descrived
.
The
Lord
who
saieth
to
Jerusalem
,
be
thou
inhabited
,
and
to
the
cities
of
Judah
be
yee
built
,
that
sayeth
unto
the
depth
be
dryed
up
,
&
that
saieth
to
Cyrus
his
servant
,
thou
art
my
sheepherd
,
and
shalt
perform
all
my
pleasure
.
So
the
Lord
needeth
no
more
but
a
word
to
build
Judah
,
to
make
Jerusalem
inhabited
,
to
remove
all
impediments
out
of
the
way
of
his
people
,
&
to
perswade
the
heart
of
Cyrus
an
heathen
man
to
be
their
nursing
father
.
Thus
Psal.
44.
the
PROPHET
saieth
to
God
,
Thou
art
my
King
O
God
:
command
deliverance
for
Jacob.
If
God
but
send
forth
his
Commandement
,
it
shall
be
obeyed
.
When
the
sea
is
most
raging
,
and
the
waves
greatest
,
if
Christ
say
be
still
,
there
shall
be
a
great
calm
.
This
serveth
exceedingly
for
our
comfort
,
that
our
God
whom
we
serve
is
able
so
easily
to
give
us
peace
and
calmnesse
in
all
our
troubles
and
distresses
.
Yee
found
this
latlie
by
your
own
experience
;
When
yee
looked
for
the
help
of
man
,
yee
were
disappointed
and
felt
that
the
Arme
of
flesh
is
a
vaine
thing
to
trust
into
,
but
when
your
Troubles
wer
come
to
the
hieght
,
&
your
〈◊〉
desperate
,
then
the
Lord
spake
peace
to
you
,
and
wh●●
h●●aid
,
was
performed
.
Would
God
that
yee
were
sensible
of
●his
his
goodnes
,
and
O
that
yee
may
be
alwayes
mindfull
〈◊〉
that
by
the
consideration
of
so
great
a
benefite
,
yee
may
〈◊〉
alwayes
stirred
up
to
praise
him
,
and
to
trust
in
his
mercie
〈◊〉
much
of
the
benefite
,
Now
I
come
to
the
description
of
them
to
whom
it
belongeth
.
Whose
minde
is
stayed
on
thee
,
The
counsell
and
purpose
of
God
,
whereby
he
hath
decreed
to
preserve
the
peace
of
his
servants
is
unchangeable
,
and
therefore
he
will
keep
them
in
peace
.
There
can
no
alterations
fall
out
in
this
world
,
which
may
change
his
immutable
minde
;
so
there
is
a
secret
opposition
betwixt
Gods
thought
and
ours
.
My
thoughts
are
not
as
yours
,
Isai.
55.
neither
are
my
wayes
as
your
wayes
,
but
as
high
as
the
heaven
is
above
the
earth
,
so
high
are
my
thoughts
above
your
thoughts
,
and
my
wayes
above
your
wayes
.
The
minde
and
the
counsell
of
God
is
immutable
,
whereas
our
thoughts
are
changeable
every
moment
upon
the
least
occasion
.
He
is
the
Lord
and
changeth
not
,
and
therefore
wee
are
not
consumed
.
Secondly
,
The
words
may
bee
referred
to
the
godly
,
thus
.
Their
minds
are
stayed
and
fixed
on
God
,
he
will
keep
them
in
peace
.
Our
Interpreters
have
so
expounded
the
words
,
and
this
seemeth
best
to
agree
with
them
.
But
yee
will
ask
,
what
is
this
to
have
our
minds
stayed
on
God
?
I
answere
unto
this
,
first
is
required
that
our
hearts
bee
withdrawn
from
all
things
else
.
Wee
cannot
have
our
minds
on
God
and
the
creature
both
,
for
Wee
cannot
serve
two
masters
.
Hence
our
blessed
Lord
requireth
of
his
disciples
that
they
deny
themselves
,
and
telleth
them
,
that
none
can
be
his
disciple
,
except
he
hate
father
,
and
mother
,
wise
,
and
children
,
&c.
So
it
wee
would
have
our
hearts
stayed
on
God
,
they
must
settle
upon
nothing
besids
him
,
This
is
necessarie
for
the
obtaining
of
our
peace
,
which
wee
cannot
enjoy
so
long
as
our
hearts
are
fixed
upon
any
creature
.
The
reasons
are
cleare
;
O
LORD
thou
hast
made
us
for
thy self
,
saieth
holy
AUGUST
.
and
our
hearts
are
restlesse
till
they
rest
in
thee
.
Thus
when
ever
we
would
have
peace
,
or
have
our
hearts
on
God
,
wee
must
withdraw
them
from
the
creatures
.
The
next
thing
that
is
required
for
staying
our
hearts
upon
God
,
Good
.
If
we
seek
his
Kingdome
,
that
is
himself
&
his
will
,
all
other
things
shall
be
casten
to
us
.
It
costeth
us
much
travail
and
time
to
find
that
pleasure
and
rest
in
the
creature
,
which
we
desire
,
and
often
times
we
faile
of
that
also
,
wheras
if
we
would
imploy
so
much
time
and
pains
in
seeking
God
,
we
should
undoubtedly
find
both
solid
joy
and
rest
.
I
may
compare
them
who
go
a
whoring
from
God
to
the
creatures
,
to
a
man
,
who
being
a
thirst
,
and
having
a
cleare
fountaine
neare
him
,
will
needs
go
in
by-wayes
to
a
puddle
,
so
that
when
all
his
travell
is
spent
,
he
must
needs
retu●ne
,
and
go
to
the
fountaine
,
which
he
left
,
or
else
his
thirst
shall
remaine
unquenched
.
So
is
it
with
thee
who
leavest
God
The
fountaine
of
living
waters
,
and
followest
the
broken
cisternes
of
the
creatures
.
Thou
weariest
thy self
in
difficult
&
by-wayes
.
Thou
seekest
joy
and
Peace
where
it
is
not
to
be
found
,
whereas
thou
might
easily
have
it
in
God
who
is
the
Ocean
of
goodnes
.
Come
unto
me
saieth
our
Saviour
and
ye
shall
find
rest
unto
your
soules
.
Ho
every
on
that
thirsteth
let
him
come
unto
the
waters
▪
why
spend
ye
your
money
for
that
which
is
not
bread
and
your
labour
for
that
which
satisfieth
not
?
Isai
.
55.
In
like
manner
if
our
love
be
fixed
upon
God
and
our
will
subjected
to
his
,
and
consequently
one
with
his
,
neither
grief
for
by
past
evils
,
nor
fear
of
evils
to
come
can
trouble
us
.
We
shall
not
be
grieved
for
that
which
is
by-past
because
nothing
hath
befallen
but
that
which
it
pleased
God
to
permitt
,
whose
blessed
Will
we
adore
and
preferre
unto
our
own
.
For
the
same
reason
the
fear
of
evils
to
come
shall
not
disturbe
us
,
since
we
know
nothing
can
befall
hereafter
but
according
to
the
will
of
God
decreeing
or
permitting
to
which
we
have
conformed
our
wils
,
&
consequently
nothing
can
simplie
come
against
out
own
will
,
which
is
one
with
the
will
of
God
.
Hence
an
ancient
truly
said
;
That
the
will
of
him
is
ever
done
and
never
crossed
,
who
hath
resigned
his
own
will
,
and
hath
submitted
it
only
to
the
will
of
God
.
If
any
man
shall
think
this
a
hard
task
▪
supream
Lord
of
al
,
and
hath
made
all
things
for
himself
,
his
infinite
dignitie
&
excellencie
requireth
that
all
things
should
be
referred
to
his
Glory
and
to
the
obedience
of
his
will
.
in
respect
whereof
all
other
things
are
of
no
worth
or
moment
.
what
then
art
thou
,
being
but
a
miserable
worme
,
that
thou
will
have
thy
own
will
and
thy
own
desires
as
if
thou
thy self
were
the
last
end
of
thy
actions
?
what
else
is
this
but
to
equall
thy self
to
God
,
&
to
put
thy self
as
it
were
in
his
stead
?
Secondly
,
Our
own
utilitie
and
advantage
requireth
this
resignation
of
our selves
&
ful
acquiescing
to
the
will
of
God
.
To
conclude
this
point
,
Naked
I
came
into
the
world
,
and
naked
shall
I
go
out
of
it
againe
,
the
LORD
hath
given
&
the
LORD
hath
taken
,
Blessed
be
the
Name
of
the
LORD
.
So
when
it
was
told
ELI
of
the
vengance
decreed
by
God
against
his
house
he
calmed
himself
with
this
,
It
is
the
LORD
let
him
do
what
secmeth
good
to
him
.
1.
Sam.
3.
When
DAVID
was
flying
from
Absol●m
he
pacified
his
minde
with
the
same
consideration
.
1.
Sam.
15.
Take
back
the
ark
againe
:
said
he
to
Zadok
,
if
I
shall
find
favour
in
the
eyes
of
the
LORD
,
he
will
bring
me
again
,
and
shew
me
both
it
,
&
his
habitation
.
But
if
he
thus
say
,
I
have
no
delight
in
thee
:
behold
,
here
am
I
,
let
him
do
to
me
as
seemeth
good
unto
him
.
So
in
like
manner
Acts
21.
When
the
disciples
could
not
perswade
S.
PAUL
to
forebeare
his
journey
to
Jerusalem
where
he
was
to
meete
with
bonds
,
they
said
The
Will
of
the
LORD
be
done
.
This
ought
to
be
the
disposition
of
every
good
Christian
,
and
if
it
were
in
us
as
it
ought
to
be
,
it
would
dry
up
all
our
tears
▪
stay
our
sighs
&
silence
all
our
murmurings
&
complaints
.
Make
your
use
of
this
.
Ye
have
been
afflicted
,
ye
have
already
seen
and
felt
many
evils
,
and
are
yet
in
feare
of
greater
,
Where
shall
we
find
rest
and
quietnes
to
our
perplexed
hearts
?
In
this
,
what
have
been
done
already
,
the
LORD
whose
Will
is
ever
to
be
adored
hath
done
it
.
He
gave
and
he
hath
taken
away
,
&
blessed
be
his
Name
.
And
as
for
the
time
to
come
nothing
shall
fall
out
but
according
to
his
Will
,
wherein
we
ought
fully
to
acquiesce
.
We
may
indeed
say
,
Father
if
it
be
possible
let
this
cup
passe
from
me
:
but
with
all
we
should
adde
;
not
my
Will
but
thine
be
done
.
But
it
may
be
,
Math.
13.
That
somtimes
the
cares
must
be
let
alone
,
lest
the
good
wheat
be
plucked
up
therwith
,
untill
the
harvest
come
.
And
then
a
separation
shall
be
made
,
the
tares
shal
go
to
the
fire
&
the
wheat
to
the
barne
.
Consider
That
the
bless●d
Saints
in
heaven
,
know
well
that
God
is
here
exceedingly
dishonoured
,
&
that
many
thousand
souls
are
ruined
&
yet
they
losse
not
their
peace
which
they
have
in
God
.
So
we
according
to
our
measure
ought
to
do
.
This
much
concerning
the
staying
of
our
minds
on
God
.
The
PROPHET
addeth
;
Because
he
trusteth
in
thee
.
If
our
minds
be
stayed
upon
God
,
we
will
trust
in
Him
,
which
also
is
a
soveraigne
means
to
obtain
peace
and
protection
from
God
,
Trust
in
the
LORD
for
ever
,
for
in
the
LORD
JEHOVAH
is
everlasting
strength
.
He
exhorteth
not
only
to
trust
,
but
alwayes
to
continue
in
this
our
trust
&
confidence
,
and
he
giveth
most
pregnant
reasons
;
for
He
in
whom
we
trust
is
JEHOVAH
the
prime
and
infinite
being
,
in
whom
is
everlasting
strength
or
the
rock
of
ages
▪
That
which
he
saieth
of
his
strength
,
he
understandeth
of
all
his
other
Perfections
.
As
there
is
infinite
and
everlasting
Strength
in
Him
,
so
infinite
and
everlasting
Goodnes
,
infinite
and
everlasting
Wisdome
,
infinite
&
everlasting
Truth
.
If
we
look
to
these
his
Perfections
by
the
eye
of
Faith
,
wee
cannot
choise
but
trust
in
him
,
and
trust
in
him
not
for
a
time
but
for
ever
,
Let
us
obey
this
Exhortation
of
the
PROPHET
,
Blessed
are
they
that
trust
in
him
,
they
shall
not
be
ashamed
.
Yee
have
had
manifold
experiences
of
his
goodnesse
and
power
,
especially
of
late
;
all
which
should
concurre
to
the
confirming
of
your
Confidence
in
him
.
Hee
seemed
for
a
time
to
leave
you
,
and
yet
ye
cannot
but
acknowledge
,
that
whatsoever
yee
suffered
came
short
of
your
deservings
.
It
is
of
his
mercies
that
wee
are
not
consumed
;
And
when
he
had
a
little
afflicted
you
,
he
sent
you
wonderfull
deliverance
.
Hee
afflicted
you
that
ye
might
turne
to
him
,
and
delivered
you
againe
,
that
yee
might
praise
his
Name
&
put
your
trust
therein
.
Hee
had
given
you
long
his
Word
in
purity
and
plenty
,
long
peace
and
prosperitie
,
but
wee
turned
his
grace
into
wantonnesse
,
and
abused
our
peace
and
plenty
to
ryot
and
excesse
;
What
wonder
then
,
that
he
should
for
a
time
send
a
scarcenesse
of
the
Word
and
Sacraments
.
That
hee
should
turne
our
peace
into
trouble
,
and
our
plenty
into
want
:
but
in
his
Wrath
,
he
remembred
mercie
.
Hee
made
his
countenance
to
shine
,
and
we
were
saved
.
Let
us
therefore
beware
of
our
sinnes
,
whereby
we
haue
provocked
him
before
,
and
then
we
may
trust
in
him
securely
for
the
time
to
come
.
If
the
Lord
hath
spoken
peace
unto
us
,
let
us
not
turne
again
unto
folly
,
lest
our
latter
end
be
worse
then
the
beginning
.
But
if
we
turne
to
him
with
all
our
heart
,
he
shall
keep
us
in
perfect
peace
,
according
to
his
promise
,
His
salvation
shal
be
wals
&
bulwarks
,
Wee
shall
be
able
to
say
with
DAVID
,
The
Lord
is
my
light
and
my
salvation
whom
shall
I
feare
?
The
Lord
is
the
strength
of
my
life
of
whom
shall
I
be
affrayed
?
The
Lord
grant
this
unto
us
,
and
that
for
the
merits
of
Christ
Iesus
;
To
whom
&c.
A
SERMON
UPON
the
XXVI
Chap.
of
MATTH.
Vers.
73.
And
after
a
while
came
unto
him
they
that
stood
by
,
Vers.
74.
Then
began
he
to
curse
and
to
swear
,
(
saying
)
I
know
not
the
man
.
And
immediatly
the
cock
crew
.
Vers.
75.
And
Peter
remembred
the
words
of
Jesus
,
which
said
unto
him
,
Before
the
cock
crow
thou
shalt
deny
me
thrice
.
And
he
went
out
,
and
wept
bitterly
.
IN
these
words
wee
have
set
down
the
Sin
and
fall
,
That
they
who
stand
,
may
take
heed
,
lest
they
fall
,
&
they
who
have
fallen
,
may
learn
how
to
rise
.
The
registrating
of
this
Historie
is
,
as
it
were
,
a
sending
of
S.
Peter
by
God
to
teach
us
this
.
I
may
say
of
him
,
as
holy
AUGUST
.
speaketh
of
DAVID
,
upon
51
psal.
As
Nathan
saieth
he
,
was
sent
to
David
,
so
David
is
sent
to
thee
,
whil
as
his
fal
and
repentance
is
registrated
in
holy
scripture
;
When
thou
hearest
him
crying
,
Have
mercie
upon
me
O
Lord
,
according
to
thy
tender
mercies
,
&c.
Hee
cryeth
,
that
thou
mayest
learne
how
to
cry
,
hee
sigheth
,
that
thou
mayest
learn
how
to
sigh
,
hee
weepeth
that
thou
mayest
joyne
thy
tears
with
him
,
and
he
is
amended
before
thee
,
that
thou
mayst
learn
how
to
amēd
.
The
same
may
I
say
of
S.
Peter
,
who
is
set
before
our
eyes
in
this
historie
,
that
hee
may
be
a
preacher
to
us
of
our
humane
frailtie
,
of
the
mercie
of
God
,
and
a
patern
of
repentance
.
That
we
may
make
our
use
herof
more
fruitfully
,
Wee
shall
first
set
down
in
order
the
Summe
of
the
Historie
,
of
that
which
we
have
read
out
of
all
the
foure
Evangelists
.
The
unlearned
&
unconsiderat
READER
might
think
,
S.
Peter
having
followed
him
to
the
HALL
of
the
high
Priest
,
and
having
twice
denyed
him
there
,
is
now
the
third
time
assaulted
.
First
about
the
space
of
an
houre
after
his
second
deniall
,
one
cometh
to
him
,
and
affirmeth
confidently
or
strongly
(
as
S.
Luke
telleth
us
)
and
confirmeth
his
saying
with
this
argument
,
That
he
was
of
Galilee
,
where
Christ
for
the
greatest
part
conversed
,
and
whence
the
greatest
part
of
his
disciples
were
.
By
occasion
of
this
some
others
standing
by
,
(
as
S.
Matth.
and
S.
Mark
importeth
)
urge
him
in
like
manner
,
Of
a
truth
,
say
they
,
this
fellow
was
with
him
,
for
he
is
a
Galilean
,
and
his
speech
bewrayeth
him
to
be
such
an
one
.
There
was
but
one
language
in
the
land
of
Canaan
,
to
wit
,
the
Syriack
at
that
time
;
but
there
was
a
diversitie
in
the
pronunciation
and
manner
of
speech
,
betwixt
the
Galileans
and
others
,
as
there
is
in
our
own
or
any
other
country
,
betwixt
them
that
are
of
diverse
provinces
.
Notwithstanding
of
all
this
,
S.
Peter
standeth
to
his
deniall
.
In
the
meane
time
,
There
cometh
a
servant
of
the
high
Priest
,
a
kinsman
of
his
whose
care
Peter
had
cut
off
.
(
as
we
learn
from
S.
Iohn
)
and
he
pressed
the
Apostle
more
perempterly
;
Did
I
not
see
thee
in
the
garden
with
him
,
saieth
he
?
as
if
he
would
have
said
,
How
darest
thou
refuse
?
how
canest
thou
deny
?
Did
I
not
see
thee
with
these
eyes
of
mine
with
him
in
the
garden
?
Here
the
Apostle
being
brought
to
a
perempter
perceiving
himself
to
be
in
great
danger
,
and
fearing
that
he
should
be
arreigned
aswell
as
his
Lord
,
and
exposed
to
the
cruelty
of
the
Jews
aswell
as
he
;
hee
is
not
content
simply
to
deny
him
,
but
he
doeth
it
with
oaths
&
execrations
,
swearing
and
cursing
that
he
knew
not
the
man
,
that
he
did
not
so
much
as
know
what
they
said
Now
immediatly
while
hee
is
yet
speaking
,
the
Cock
croweth
the
second
time
,
as
S.
Mark
telleth
us
,
and
Jesus
turning
him
about
,
looked
upon
S.
Peter
,
Whereupon
he
remembred
and
called
to
minde
the
words
of
Jesus
,
How
hee
had
said
;
Before
the
Cock
crow
twice
,
thou
shalt
deny
me
thrice
:
and
thinking
upon
this
,
he
went
out
and
wept
bitterly
.
This
is
the
Historie
in
order
.
In
it
there
are
two
particulars
chiefly
considerable
.
First
,
his
Fall
or
sin
,
sin
▪
secondly
the
grievousnesse
of
it
,
and
Thirdly
shall
shew
you
,
what
use
should
be
made
by
us
thereof
.
But
before
we
enter
into
these
particulars
,
yee
are
to
understand
that
some
have
excused
or
extenuated
this
sin
of
Peter
,
that
either
they
thought
it
no
sin
,
or
a
very
small
one
,
but
this
is
well
refuted
by
S
Jerome
,
If
saieth
he
,
we
affirme
that
Peter
denied
not
Christ
,
then
we
give
Christ
the
lie
,
who
said
,
Before
the
cock
crow
twice
,
thou
shalt
deny
mee
thrice
.
To
this
same
purpose
holy
August
.
in
66.
Treatise
upon
Iohn
:
If
Christ
spake
trueth
,
whereof
to
doubt
is
impietie
,
then
PETER
indeed
denied
Christ
.
Let
us
not
accuse
Christ
,
saieth
he
,
to
defend
Peter
;
let
humane
infirmitie
acknowledge
its
sin
,
for
in
him
that
was
Trueth
is
self
there
could
bee
no
lie
.
S.
Peter
himself
acknowledged
both
the
sin
and
the
grievousnesse
thereof
,
he
refuteth
his
defenders
,
&
his
tears
are
witnesses
against
them
.
Let
us
come
now
to
the
first
point
,
and
consider
his
sin
what
it
was
.
First
in
that
he
denied
the
LORD
,
That
he
would
not
deny
him
,
though
he
should
die
for
him
.
2.
He
sinned
against
faith
;
For
the
commandement
wherby
we
are
tyed
to
beleeve
,
bindeth
us
not
only
to
beleeve
inwardly
,
but
also
outwardly
to
confesse
;
For
with
the
heart
man
beleeveth
unto
righteousnes
,
and
with
the
mouth
confession
is
made
unto
salvation
.
3.
He
sinned
by
perjurie
,
calling
〈◊〉
God
and
desiring
him
to
bear
witnes
to
his
lie
.
4.
He
sinned
by
cursing
,
and
wishing
all
kinde
of
mischief
to
himself
,
if
he
spake
not
trueth
.
All
these
wayes
he
sinned
in
this
his
third
deniall
.
Now
let
us
consider
the
grievousnesse
of
his
sin
.
For
clearing
of
this
point
consider
first
.
That
he
many
wayes
offended
before
his
deniall
.
Thou
canst
not
follow
me
now
;
he
answered
,
Lord
why
cannot
I
follow
thee
now
?
I
am
ready
to
go
with
thee
both
to
prison
and
to
death
▪
and
againe
,
Though
all
men
should
●e
offended
at
thee
,
yet
I
will
never
be
offended
.
Secondly
there
was
a
kind
of
misbeleeving
the
words
of
our
Lord
;
for
he
forewarned
him
of
his
fall
,
and
yet
he
would
not
take
heed
unto
it
.
Thirdly
,
he
neglected
that
commandement
;
Wat●h
and
pray
that
ye
enter
not
into
temptation
.
For
the
spirit
indeed
is
readie
,
but
the
flesb
is
weak
.
He
was
sleeping
sound
,
when
he
should
have
been
watching
and
praying
.
Fourthly
,
when
he
followed
Christ
he
followed
him
coldly
,
&
a
far
off
,
&
did
not
cleave
to
him
neatly
&
fervētly
,
as
his
true
follower
should
have
done
.
Fiftly
,
by
entering
into
the
HAL
of
the
High
Priest
amongst
his
enemies
,
he
did
cast
himself
into
danger
,
without
necessity
or
any
calling
.
Thus
many
waies
he
procureth
his
own
Fall
,
which
aggravateth
his
sin
.
Secondly
,
A
thing
devoted
to
God
,
which
cannot
be
redeemed
,
but
must
needs
be
abolished
and
destroyed
.
So
the
Apostle
by
this
anathematizing
or
cursing
wished
all
mischiefs
to
himself
,
both
to
his
body
and
soule
,
which
is
no
lesse
then
eternal
condemnation
.
Neither
did
hee
simply
curse
this
way
,
but
hee
did
it
vehemently
,
as
the
word
used
by
S.
Matth.
importeth
.
Suppose
there
had
been
no
more
,
that
he
might
be
burnt
.
The
second
wished
,
that
his
body
might
rot
&
be
consumed
.
The
third
wished
,
that
he
might
be
blinde
,
if
it
was
not
true
which
they
spake
.
Notwithstanding
of
all
this
,
the
people
were
so
perswaded
of
the
holinesse
of
their
Pastor
,
that
they
beleeved
them
not
;
And
in
the
meane
time
,
ere
it
was
long
the
judgement
of
God
came
upon
these
three
.
The
house
of
the
first
took
fire
,
and
in
it
,
hee
and
his
familie
was
burnt
.
The
second
fell
into
a
grievous
disease
,
which
consumed
his
bodie
away
.
The
third
considering
the
vengance
of
God
that
had
come
upon
his
fellowes
,
is
brought
to
repentance
,
confesseth
publickly
the
whole
matter
,
&
shed
tears
so
aboundantly
then
and
afterwards
,
that
he
lossed
the
sight
of
his
eyes
.
So
the
curse
of
every
one
of
them
fell
upon
themselves
.
Thus
we
may
perceive
that
the
Apostle
his
cursing
did
much
aggravate
his
sin
.
Secondly
,
Lord
whether
shall
we
go
from
thee
,
for
thou
hast
the
words
of
eternall
life
,
and
we
know
and
are
sure
that
thou
art
the
Christ
the
son
of
the
living
God
.
Thirdly
,
he
who
denied
this
was
no
mean
person
but
a
great
and
prime
Apostle
which
aggravateth
the
offence
,
it
was
Peter
whose
name
Christ
had
changed
,
and
whom
he
had
called
Peter
to
signifie
that
the
strength
and
firmnes
of
a
rocke
should
be
in
him
.
It
was
Peter
who
had
been
so
familiar
with
his
Lord
,
had
seen
him
worke
so
many
miracles
and
had
wrought
miracles
himself
in
his
Name
.
Peter
who
had
been
with
him
in
mount
Tabor
,
had
tasted
there
the
heavenly
joyes
&
had
heard
this
voice
from
heaven
,
Thou
art
my
well
beloved
son
&c.
Peter
to
whom
the
Father
had
revealed
this
,
That
Jesus
was
the
son
of
the
living
God
.
Math.
16.
And
to
whom
our
Saviour
said
,
To
thee
will
I
give
the
keyes
of
the
Kingdome
of
heaven
,
and
whatsoever
thou
shalt
binde
upon
earth
,
shall
be
bound
in
heaven
,
and
whatsoever
thou
shalt
loose
upon
earth
shall
be
loosed
in
heaven
.
Fourthly
,
In
this
his
denial
,
appeareth
great
pusillanimitie
,
weaknes
and
distrust
of
God
.
for
at
the
first
assault
of
a
hand-maid
and
doore-keeper
he
denyed
That
he
knew
Christ
.
Behold
,
saieth
holy
AUGUSTINE
,
The
most
firme
pillartrembls
whollie
at
one
small
blast
of
the
aire
.
Where
now
saieth
he
is
thy
former
confidence
,
and
bold
promises
?
where
now
are
these
words
I
am
ready
to
follow
thee
both
to
prison
and
to
death
?
Is
this
to
follow
thy
Lord
,
to
deny
that
thou
knowest
him
?
Is
this
to
lay
down
thy
life
for
him
,
to
deny
him
at
the
voice
of
a
damsell
?
for
preserving
thy
life
?
how
strangely
is
thy
voice
changed
now
?
and
yet
thou
art
not
brought
unto
publick
,
thou
art
not
presented
yet
before
kings
or
governours
,
thou
art
not
yet
put
to
the
rocke
or
torture
.
It
is
not
a
scribe
,
or
pharisee
,
or
priest
,
or
souldier
,
or
executioner
,
that
demandeth
of
thee
,
but
a
woman
,
a
servant
,
and
a
doore-keeper
.
Thus
we
see
there
was
in
him
exceeding
great
weaknes
,
and
feare
.
Lastly
,
The
first
use
that
we
should
make
of
this
fall
of
the
great
Apostle
is
,
humilitie
,
feare
and
watch
fulnes
,
and
to
trust
in
nothing
but
in
God
and
his
Grace●
S.
Peter
himself
learned
these
things
by
his
fall
.
When
our
Lord
after
his
resurrection
asked
him
whether
he
did
love
him
more
then
others
did
,
he
did
not
preferre
himself
to
any
,
but
was
content
to
expresse
his
own
sinceritie
,
saying
;
LORD
thou
knowest
that
I
love
thee
.
So
in
his
1.
epist.
1.
chap.
He
saieth
,
That
we
are
kept
by
the
power
of
GOD
through
faith
unto
salvation
,
and
in
the
5.
chap.
of
that
epist
,
he
giveth
this
exhortarion
to
all
,
Be
sober
,
be
vigilant
:
for
your
enemie
the
devil
,
goeth
about
as
a
roaring
lion
seeking
whom
he
may
devoure
.
Let
us
in
like
manner
learne
to
be
humble
,
and
to
feare
and
watch
.
If
the
strong
pillars
and
mighty
cedares
be
so
shaken
and
so
soone
,
what
may
become
of
us
,
who
have
scarce
grace
rooted
in
our
hearts
in
the
day
of
our
temptation
?
What
is
man
without
the
Grace
of
God
,
saieth
holy
AUGUSTINE
,
in
his
124.
Sermon
of
time
,
But
that
which
Peter
was
when
he
denied
his
LORD
?
yea
suppose
thou
had
never
so
much
grace
,
yet
thou
hast
this
treasure
in
an
earthen
vessell
,
thou
art
like
to
a
rich
ship
full
of
precious
wares
,
that
is
tossed
in
the
sea
,
and
in
danger
to
be
swallowed
with
the
waves
,
or
to
dash
upon
the
rocks
.
Be
not
therefore
high
minded
,
but
feare
.
Let
him
that
standeth
,
take
heed
lest
he
fall
.
Remember
that
S.
PAUL
hath
said
,
Worke
out
your
saluation
with
feare
and
trembling
:
And
that
he
himself
did
beat
his
body
down
and
kept
it
in
subjection
,
Lest
by
any
means
when
he
bad
preached
unto
others
,
he
himself
should
be
a
cast-away
.
Our
securitie
is
to
feare
alwayes
;
our
strength
is
to
distrust
our
own
strength
,
and
to
put
all
our
confidence
in
the
Mercie
of
God
,
and
Merites
of
Christ
,
Who
hath
prayed
for
us
that
our
faith
faile
not
.
Let
us
therefore
say
to
God
every
one
of
us
,
LORD
thou
hast
been
my
help
leave
me
not
,
neither
forsake
me
,
O
GOD
of
my
salvation
.
Secondly
,
we
may
perceive
from
this
fall
of
Peter
,
that
one
sinne
especially
,
The
s●ure
of
the
devil
.
Ye
know
when
a
bird
is
taken
in
a
s●are
,
she
is
still
more
and
more
fastened
and
entangled
.
If
thou
give
place
but
to
a
light
lust
at
the
first
,
as
Peter
did
to
the
servant-maid
,
one
to
a
hundereth
,
but
from
that
,
thou
shalt
fall
into
a
greater
sinne
,
&
from
that
,
to
worse
againe
,
as
S.
Peter
from
denying
,
came
to
swearing
,
and
from
swearing
,
came
to
extreame
cursing
of
himself
.
This
should
teach
us
not
to
give
any
place
to
the
devil
,
but
to
resist
him
stedfastly
,
and
to
pray
with
DAVID
,
Order
my
steps
in
thy
word
,
and
let
no
iniquitie
have
dominion
over
me
.
Thirdly
,
the
keyes
of
the
Kingdome
of
Heaven
.
An
innummerable
multitude
of
people
was
to
be
committed
unto
him
,
loaden
with
manifold
iniquities
.
Now
if
he
had
never
fallen
himself
like
enough
it
was
,
that
he
would
have
been
the
lesse
inclind
to
pi●tie
&
comiserate
others
,
Therefore
saieth
holy
AUGUSTINE
.
The
secret
of
Gods
providence
was
so
disposed
,
that
he
himself
was
permitted
first
to
fall
,
and
that
foullie
,
that
he
might
temper
the
severitie
of
the
sentence
against
others
,
by
the
remembrance
and
consideration
of
his
own
fall
.
Thus
God
hath
taught
us
also
by
his
fall
that
it
is
most
necessar
in
a
pastor
to
have
a
tender
heart
ready
to
pitty
&
compassionat
others
.
He
will
never
act
the
part
of
a
pastor
faithfully
that
can
do
nothing
else
but
rule
with
authoritie
,
terrifie
,
censure
,
&
punish
.
That
is
not
the
way
to
win
men
to
God
,
but
to
drive
unstablished
souls
from
God
,
and
to
cast
those
that
ar
weak
and
distressed
into
despaire
.
Fourthly
,
S.
Peter
here
.
Now
our
Lord
hath
told
us
,
That
he
that
will
not
take
up
his
crosse
and
follow
him
,
cannot
be
his
disciple
;
and
that
hereby
all
men
shall
know
that
we
are
his
disciples
,
If
we
love
one
another
.
And
That
we
must
abide
it
s
his
word
,
and
do
the
will
of
his
Father
,
If
we
would
be
his
disciples
,
So
also
S.
PAUL
saieth
.
That
they
that
are
Christs
hath
crucified
the
flesh
with
the
lusts
thereof
.
If
therefore
thou
art
not
content
to
take
up
thy
crosse
with
patienc●
,
if
thou
love
not
thy
brother
,
abide
not
in
Christs
words
,
art
not
carefull
to
do
the
will
of
his
heavenly
Father
,
and
to
crucifie
thy
flesh
with
the
lusts
of
it
,
thou
denies
thy self
to
be
his
disciple
,
&
consequently
denies
him
.
In
a
word
Christ
is
the
trueth
,
and
therefore
if
thou
believe
him
not
,
thou
deniest
him
.
Christ
is
the
way
,
If
thou
follow
not
him
,
thou
doest
deny
him
.
Christ
is
the
life
,
&
therefore
if
thou
be
given
to
the
dead
works
of
sinne
thou
deniest
him
.
Thus
alace
many
wayes
&
often-times
have
we
denied
him
,
and
so
have
deserved
that
he
should
deny
us
before
his
Father
and
his
Angels
,
and
have
need
to
slie
to
the
mercie
of
God
,
whereof
we
may
see
a
notable
demonstration
in
Christ
his
dealing
with
S.
Peter
.
But
there
is
mercie
with
God
,
as
yee
will
see
most
clearly
in
the
next
part
of
my
text
to
which
now
I
come
.
S.
Peter
having
fallen
in
the
manner
before
declared
,
immediatly
whill
he
was
yet
speaking
,
the
Cock
crew
the
second
time
and
with
all
Jesus
turning
looked
upon
him
,
where
upon
he
remembred
and
called
to
minde
the
words
of
Jesus
how
he
had
said
,
before
the
cock
crow
thou
shalt
deny
me
thrice
,
and
so
went
out
and
weeped
bitterly
.
Here
is
the
historie
of
his
rising
,
or
repentance
,
Two
things
are
to
be
considered
in
it
,
First
the
cause
of
his
repentance
,
2.
the
repentance
it self
▪
for
the
first
;
the
cause
of
his
repentance
was
Jesus
turned
and
looked
upon
him
.
Some
thinke
that
the
Look
of
Christ
was
only
spirituall
,
and
that
he
did
not
look
upon
him
with
his
bodily
eyes
;
But
the
Text
showeth
that
he
did
this
also
:
for
it
is
said
,
That
be
turned
and
looked
upon
him
.
Now
to
what
purpose
should
his
turning
been
mentioned
,
if
he
had
not
looked
upon
him
with
the
eyes
of
his
body
.
But
say
they
S.
Peter
was
without
,
and
could
not
be
seen
with
the
bodily
eyes
of
Christ
.
Yet
this
convinceth
not
,
but
it
may
bee
that
he
was
brought
to
the
court
wherein
Peter
was
,
or
that
being
in
an
upper
roome
,
as
the
Gospell
showeth
;
he
might
from
thence
being
turned
about
see
him
,
with
the
eyes
of
his
body
;
Neverthelesse
it
is
certain
that
his
spirituall
look
was
that
which
pierced
into
the
soul
of
S.
Peter
,
and
cleansed
and
renewed
his
heart
.
For
clearing
of
this
more
fully
,
Gomorrah
Gen
,
18.
I
will
go
down
saieth
the
Lord
and
see
if
it
be
according
to
the
cry
which
is
come
up
unto
me
,
and
the
effect
was
the
destroying
of
them
with
fire
&
brimstone
from
heaven
.
Thus
he
looked
upon
S●nnacher●b
Isai
.
37.
And
the
Angell
of
the
LORD
that
same
night
smot
a
hundreth
fourescore
and
five
thousand
of
his
armie
.
He
looked
thus
upon
Corah
Dathan
and
Abiram
numb.
16.
and
was
displeased
and
in
his
fi●ie
indignation
he
consumed
them
,
Of
this
Look
DAVID
Psal.
104.
saieth
,
He
looketh
upon
the
earth
,
and
it
trembleth
,
He
toutbeth
the
mountains
,
and
they
smoke
.
Secondly
somtimes
he
looketh
in
Mercie
and
Favour
,
Psal.
25.
Look
upon
mine
affliction
,
and
my
pain
,
and
for
give
all
my
sinnes
.
And
Psal
119.
132.
Look
upon
me
,
and
be
mercifull
unto
me
,
as
thou
usest
to
do
to
them
that
love
thy
Name
.
It
was
with
this
Look
that
he
beheld
S.
Peter
at
this
time
,
as
appeareth
by
the
gracious
&
mercifull
effect
thereof
,
for
it
wakned
him
out
of
security
and
brought
him
to
remembrance
and
consideration
of
that
which
he
had
done
&c.
Here
first
,
They
whom
Christ
looketh
upon
,
bewaile
their
sinnes
,
sayeth
S.
AMBROSE
as
without
it
there
is
no
saving
good
,
so
where
it
is
there
is
all
good
.
Whence
was
it
that
the
blessed
Virgine
was
the
Mother
of
our
LORD
?
It
was
because
God
had
Looked
upon
the
low
estate
of
his
handmaid
.
Whence
is
it
that
we
enjoy
any
good
in
this
life
or
in
the
life
to
come
more
then
others
?
it
is
because
it
pleased
God
to
look
upon
us
from
eternitie
,
with
the
eyes
of
his
mercy
.
Hence
that
prayer
of
the
ancient
Church
,
Lord
look
upon
me
with
these
eyes
wherewith
thou
looked
upon
Marie
Magdalen
in
the
banquet
,
wherewith
thou
looked
upon
S.
Peter
in
the
hall
,
and
wherewith
thou
looked
upon
the
thief
upon
the
crosse
.
Grant
unto
me
that
with
Marie
Magdalen
I
may
perfectly
love
thee
,
with
Peter
,
I
may
bitterly
●walle
my
sinnes
,
and
that
with
the
thief
,
I
may
see
thee
for
ever
.
Secondly
,
S.
Peter
had
forsaken
him
,
denied
him
,
&
that
with
Oaths
&
curses
:
yet
forgetting
the
injuries
done
to
him
both
by
his
enemies
,
and
by
his
own
Apostle
;
he
remembereth
him
and
looketh
upon
him
,
and
plucketh
him
out
of
the
mouth
of
the
Lyon
who
was
ready
to
devoure
him
.
This
and
the
like
examples
of
mercie
,
serve
much
to
encourage
and
comfort
distressed
souls
ready
to
despaire
through
the
sight
of
their
own
sinnes
.
S.
AUGUSTINE
in
his
9.
&
10
sermons
on
the
words
of
the
Apostle
1.
Tim.
1.
15.
hath
a
sweet
meditation
to
this
purpose
of
the
Mercie
of
God
shewn
to
,
S.
PAUL
;
suppose
(
saith
he
)
an
excellent
&
skilful
physitian
should
come
to
a
place
where
he
is
not
known
,
and
having
wrought
a
rare
cure
upon
a
man
desperatly
diseased
,
would
say
to
him
whom
he
had
cured
,
go
thy
:
wayes
now
to
other
men
▪
who
have
the
like
disease
,
show
them
what
I
have
done
unto
thee
.
Bid
them
be
of
good
courage
;
I
am
able
and
willing
to
cure
them
also
,
If
this
man
,
should
come
to
a
person
so
diseasea
as
he
was
,
looking
for
nothing
but
death
,
and
should
say
to
him
,
be
of
good
courage
I
have
seen
the
like
disease
and
have
had
the
like
my self
,
and
have
been
cured
by
him
who
is
willing
to
cure
thee
also
,
and
hath
hiden
me
tell
thee
so
much
:
This
could
not
be
but
matter
of
great
comfort
unto
him
.
Even
so
saieth
he
S.
PAUL
,
healed
by
the
Great
Physitian
CHRIST
JESVS
saieth
,
unto
thee
who
are
ready
to
despaire
,
He
that
cured
me
sent
me
unto
thee
,
&
he
said
unto
me
go
&
tell
distressed
foules
▪
what
I
have
done
to
thee
,
what
I
have
cured
in
thee
,
and
how
soon
with
one
voycel
called
thee
from
heaven
,
with
another
I
did
cast
thee
down
,
with
the
third
I
raised
thee
up
,
and
with
the
fourth
I
healed
,
perfected
and
crowned
thee
,
say
unto
thee
sick
,
cry
unto
them
that
are
ready
to
despaire
,
This
is
a
true
and
faithfull
saying
that
Christ
Jesus
came
into
the
world
to
save
sinners
.
Why
feare
yee
?
why
doubt
yee
?
I
am
the
chief
of
them
,
and
I
obtained
mercy
for
this
effect
,
that
in
me
he
might
show
forth
all
long
suffering
,
for
a
patern
for
them
that
should
there
after
believe
upon
him
to
everlasting
lif
.
I
was
a
persecuter
and
blasphemer
,
I
keeped
the
garments
of
them
that
stoned
his
first
Martyre
Steven
,
I
breathed
nothing
but
furie
and
thirsted
nothing
but
the
blood
of
the
Saints
.
I
was
in
a
spirituall
fr●necie
and
did
strick
my
phisitian
,
and
yet
he
suffered
me
long
,
and
in
end
took
away
my
disease
.
Thus
S.
PAUL
speaketh
to
us
,
and
so
doeth
S.
Peter
and
many
others
,
which
is
matter
,
as
I
said
,
of
unspeakable
comfort
.
This
much
for
the
cause
of
his
repentance
.
The
repentance
it self
followeth
.
And
PETER
called
to
minde
the
words
of
Jesus
.
Being
Looked
upon
by
our
LORD
;
First
he
remembereth
his
words
and
no
doubt
considered
and
weighed
his
own
sinne
.
●kè
heed
to
thy self
,
and
keep
thy
soul
diligently
,
lest
thou
forget
the
thing
which
thine
eyes
▪
have
seen
,
and
that
they
depart
not
from
thy
heart
for
ever
.
And
againe
Deut.
8
,
Take
heed
to
thy self
that
thou
forget
not
the
LORD
thy
GOD
,
in
not
keeping
his
Commandements
,
and
judgements
,
and
statutes
&c.
who
would
give
himself
to
wickednes
,
if
he
remembred
and
considered
the
Goodnes
of
God
bestowed
upon
him
?
and
laid
up
for
him
,
if
he
remembred
and
considered
the
end
for
which
God
made
and
redeemed
him
,
even
that
he
might
serve
him
in
holinesse
,
and
righteousnesse
,
all
the
dayes
of
his
life
,
if
he
considered
the
filthinesse
that
is
in
sinne
,
and
the
great
evils
that
it
bringeth
upon
the
body
and
soul
,
both
here
and
hereafter
.
It
is
most
manifest
that
we
forget
or
consider
not
these
things
when
we
give
place
to
sinne
.
This
is
the
cause
of
our
offending
God
,
and
is
in
it self
a
great
offence
.
There
is
no
moment
wherein
we
taste
not
of
the
Mercies
of
God
,
and
therefore
there
is
no
moment
wherein
we
should
not
remember
him
.
We
should
not
breath
oftener
then
we
should
remember
him
.
Wo
to
them
that
regard
not
to
forget
him
,
the
time
shall
come
when
they
shall
be
forced
to
remember
,
and
that
remembrance
shall
be
one
of
their
greatest
torments
.
What
greater
torment
have
the
damned
then
to
remember
how
often
,
and
how
willingly
.
God
called
upon
them
?
&
yet
they
refused
to
hearken
unto
him
.
What
greater
torment
then
to
remember
how
easilie
they
might
have
escaped
these
infinite
and
eternall
torments
?
and
how
easily
they
might
have
attained
unto
eternal
joyes
.
Let
us
therefore
take
heed
than
we
forget
not
Christ
,
and
if
we
have
forgotten
him
,
let
us
call
to
minde
againe
as
S.
Peter
did
whose
remembrance
was
most
fruitfull
,
for
;
He
went
out
and
weept
bitterly
.
There
was
bitternes
and
grief
in
his
heart
,
He
weept
when
he
heard
the
cock
crow
,
so
that
at
last
his
tears
drew
furrows
in
his
cheeks
.
We
reade
not
his
words
,
which
may
bee
were
chocked
with
aboundance
of
his
tears
,
but
no
doubt
since
he
called
to
minde
his
sinne
,
&
repented
fruitfully
,
he
had
thoughts
or
inward
words
both
of
sorrow
and
confidence
.
When
he
thought
upon
his
sinne
,
we
may
well
thinke
he
said
within
himself
,
Alace
miserable
man
what
have
I
done
?
How
do
I
yet
live
who
have
denied
him
who
is
the
life
?
what
wonder
though
the
earth
should
swallow
me
up
who
have
denied
my
Lord
and
redeemer
?
O
wicked
mouth
!
how
could
thou
deny
that
thou
knewest
him
who
hath
bestowed
so
many
benefits
upon
thee
?
cursed
tongue
!
how
could
thou
abjure
him
who
hath
showed
so
many
tokens
of
his
love
unto
thee
?
In
like
manner
while
he
thought
upon
these
words
of
Christ
,
I
have
prayed
for
thee
that
thy
faith
fail
not
,
we
may
think
that
he
hath
said
within
himself
;
I
will
turne
to
him
who
hath
turned
to
me
,
I
will
look
to
him
who
hath
looked
to
me
.
It
is
he
that
hath
said
,
As
I
live
I
love
not
the
death
of
a
sinner
.
I
will
cast
my self
down
at
his
feet
,
and
say
,
Master
and
LORD
,
I
have
sinned
against
the
heaven
and
against
thee
,
and
am
no
more
worthy
now
to
be
called
thy
Son
.
Would
God
we
would
imitate
the
Apostle
in
these
tears
of
unfeigned
sorrow
.
weep
bitterly
,
with
Mary
Magdalen
,
wash
his
feet
with
tears
,
and
with
DAVID
make
his
bed
to
swime
with
them
.
But
it
may
be
ye
will
say
to
me
,
thorns
,
scourged
,
buffetted
,
denuded
of
his
garments
,
and
all
for
thee
.
Canst
thou
look
upon
this
sight
without
tears
?
what
are
the
tears
of
thine
eyes
to
the
Blood
,
of
his
sacred
Body
,
and
to
the
sorrowes
and
travailes
of
his
Soul
?
look
upon
thy self
,
consider
thy
ungratitude
,
the
filthines
and
defilment
of
thy
soul
and
body
,
&
how
thou
art
exposed
by
thy
sinnes
to
his
dreadfull
and
eternall
wrath
.
If
thou
can
consider
this
aright
,
it
will
make
thee
to
say
with
the
PROPHET
,
O
that
my
head
were
waters
,
and
that
my
eyes
were
fountaines
of
teares
,
that
I
might
weep
day
and
night
.
Blessed
are
they
that
so
sow
in
teares
,
they
shall
reap
in
joy
;
but
●o
to
them
that
will
needs
laugh
now
,
for
they
shall
mourne
and
that
without
comfort
for
ever
.
The
Lord
make
us
wise
in
time
,
and
that
for
the
merits
of
Christ
,
to
whom
with
the
Father
&c.
A
SERMON
UPON
the
XV.
Chapter
of
MATTHEW
.
Vers.
21.
Then
Iesus
went
thence
,
and
departed
into
the
coasts
of
Tyre
and
Sidon
.
Vers.
22.
And
behold
,
a
woman
of
Canaan
came
out
of
the
same
coasts
,
and
cryed
unto
him
,
saying
,
Have
mercy
on
me
O
LORD
,
thou
Sonne
of
David
,
my
daughter
is
grievously
vexed
with
a
devil
.
Vers.
23.
But
he
answered
her
not
a
word
.
And
his
disciples
came
and
besought
him
,
saying
.
Send
her
away
,
for
she
cryeth
after
us●●
.
Vers.
24.
But
he
answered
and
said
.
I
am
not
sent
,
but
unto
the
lost
sheep
of
the
house
of
Israel
.
Vers.
25.
Then
came
she
and
worshipped
him
;
saying
,
Lord
help
me
.
Vers.
26.
But
he
answered
and
said
,
It
is
not
meet
to
take
the
childrens
bread
,
and
to
cast
it
to
dogs
,
Vers.
27.
And
she
said
,
Truth
Lord
:
yet
the
dogs
eat
of
the
crumbes
which
fall
from
their
Masters
table
.
Vers.
28.
Then
Jesus
answered
and
said
unto
her
,
O
woman
,
great
is
thy
faith
:
be
it
unto
thee
even
as
thou
wilt
.
And
her
daughter
was
made
whole
,
from
that
very
houre
.
I
Have
made
choise
of
these
words
at
this
time
,
which
containe
a
most
notable
historie
,
faith
,
confidence
,
humilitie
and
invincible
constancie
,
that
not
only
obtained
she
her
desire
,
but
much
more
,
O
woman
!
said
our
Saviour
unto
her
,
great
is
thy
faith
,
be
it
unto
thee
even
as
thou
wilt
.
The
historie
is
very
easie
and
and
plaine
and
requireth
not
so
much
to
be
explained
,
as
to
be
remarked
and
applyed
.
Three
things
are
chiefly
considerable
in
it
.
First
the
description
of
the
person
so
much
commended
here
.
Secondly
her
carriage
toward
Christ
,
To
come
to
the
first
.
The
person
that
was
here
a
supplicant
to
our
Lord
was
a
woman
.
One
of
the
weaker
sex
,
by
which
the
devill
first
prevailed
against
man
,
&
expelled
him
from
paradise
and
the
joyes
of
it
.
Secondly
she
was
a
gentile
,
or
a
heathen
woman
,
as
S.
Mark
telleth
us
,
she
was
none
of
the
peculiar
people
of
God
,
but
a
greek
as
it
is
in
the
original
,
which
according
to
the
phrase
of
scripture
,
is
as
much
as
a
gentile
,
and
so
a
stranger
from
the
Common-wealth
of
Israel
,
and
had
her
being
among
them
who
worshiped
the
devil
in
stead
of
the
true
God
.
Thirdly
yet
more
,
she
was
a
Canaanite
as
S.
Mathew
calleth
her
.
S.
Mark
calleth
her
a
Syrophenician
both
which
agree
very
well
.
Phenicia
where
Tyrus
and
Sidon
here
mentioned
were
,
was
possessed
by
the
postoritie
of
Canaan
,
as
we
may
see
in
the
10.
of
Gen.
Where
Moses
telleth
us
,
that
the
sonnes
of
Canaan
inhabited
both
Iudea
and
this
part
also
,
and
the
eldest
sonne
of
Canaan
was
Sidon
,
who
gave
the
name
to
that
ancient
&
famous
town
expressed
here
.
So
then
these
whom
the
greeks
called
Phenicians
from
the
aboundance
of
Palme
trees
that
grew
in
their
countrie
were
called
by
the
Isralites
Cananites
.
Hence
in
the
5.
of
Joshua
,
those
that
were
called
in
the
hebrew
,
kings
of
Canaan
,
are
now
called
by
the
seaventy
INTERPRETER
9.
kings
of
Phenicia
.
S.
MARK
addeth
,
that
she
was
a
Syrophenician
,
not
only
because
that
Countrey
was
a
part
of
Syria
,
but
also
because
it
was
particularly
termed
Syrophenicia
:
in
respect
it
was
next
adjacent
to
the
chief
part
of
Syria
.
Thus
yee
see
,
She
was
not
only
an
heathen
woman
,
but
also
a
Cananite
;
That
is
one
of
the
worst
of
the
Heathens
,
who
for
their
grievous
and
unnaturall
,
sinnes
were
very
abhominable
.
This
part
of
her
Discription
is
set
down
not
only
to
shew
,
That
the
Spirit
of
God
doeth
breath
where
it
pleaseth
,
but
also
that
the
glory
of
the
grace
of
God
wrought
in
this
Woman
and
manifested
by
her
at
this
time
,
might
appeare
the
more
.
When
the
Jews
,
the
Scribs
and
Pharisees
who
had
the
LAW
and
PROPHETS
daylie
in
their
hands
,
did
flye
from
our
Saviour
,
Who
followed
them
,
and
made
him
at
this
time
to
retyre
from
them
for
a
while
,
because
of
their
unworthinesse
,
yet
this
woman
followeth
him
,
though
in
appearance
flying
from
her
,
and
would
by
no
meanes
leave
him
,
till
she
obtained
her
suit
.
Besids
the
benefite
bestowed
upon
her
,
was
a
presage
,
as
it
were
,
of
that
mercie
which
was
to
bee
taken
from
the
Jews
,
and
to
be
bestowed
upon
the
Gentiles
,
and
by
which
the
devill
who
so
long
and
so
grievously
had
vexed
their
soules
,
drawing
them
to
so
many
errours
and
sinnes
,
was
to
be
expelled
from
them
.
Lastly
,
She
is
descrived
from
her
distresse
&
misery
.
Her
daughter
had
an
uncleane
spirit
saith
S.
MATTH
,
and
was
vexed
therby
.
So
it
was
affliction
that
drew
her
unto
Christ
,
and
was
the
occasion
of
this
singular
manifestation
of
the
grace
that
was
in
her
.
IT
would
have
seemed
that
none
had
been
more
miserable
then
she
,
but
yet
experience
taught
that
it
was
good
for
her
that
she
was
so
afflicted
.
Had
it
been
otherwise
with
her
,
it
may
be
she
would
not
have
taken
such
notice
of
Christ
as
she
did
,
when
she
heard
of
him
,
&
it
may
be
would
never
have
come
to
him
.
So
it
was
good
for
Manasses
that
he
was
bowed
down
with
heavie
bonds
,
that
hee
could
not
lift
up
his
head
nor
get
any
release
,
that
did
drive
him
to
God
,
and
made
him
seek
God
most
humbly
and
earnestly
,
who
also
heard
him
and
was
intreated
of
him
.
It
was
good
for
the
Prodigall
son
,
that
he
could
not
get
so
much
as
the
huskes
that
the
swine
did
eat
.
This
made
him
come
to
himself
againe
,
&
to
returne
to
his
father
,
who
received
him
graciouslie
.
It
was
good
for
the
Theefe
whom
our
Saviour
converted
,
that
he
was
nailed
to
the
Crosse
;
if
it
had
been
otherwise
,
i●
is
like
enough
he
should
not
have
been
in
Paradise
as
he
is
now
.
So
look
not
to
the
crosse
and
to
the
bitternesse
of
it
,
but
look
to
the
fruit
thereof
.
Happy
is
that
crosse
,
although
it
were
to
beo
vexed
with
a
devill
,
that
sends
a
man
to
Christ
,
to
get
salvation
in
him
.
But
let
us
now
come
to
the
behaviour
of
this
Woman
.
Here
yee
have
first
her
addresse
to
Christ
,
and
the
manner
of
it
.
She
goeth
not
as
CHRYSOST.
observeth
to
Peter
,
James
,
or
John
or
any
of
the
Apostles
that
they
might
get
her
accesse
;
faith
,
fervencie
;
humilitie
&
most
fit
to
stirre
up
pittie
and
compassion
.
SHE
cryed
after
him
,
who
seemed
to
hasten
from
her
,
&
cryed
farre
lowder
with
her
heart
,
then
with
her
mouth
,
Have
mercie
upon
me
O
LORD
,
thou
sonne
of
David
,
for
my
daughter
is
grievously
vexed
with
a
devil
,
O
LORD
saieth
she
;
see
her
faith
,
she
acknowledgeth
by
this
style
his
Deietie
and
almighty
Power
.
Thou
Sonne
of
David
.
Here
her
faith
acknowledgeth
that
he
was
the
Messias
and
promised
Saviour
of
the
world
:
for
it
is
manifest
by
many
places
of
the
Gospell
,
that
the
Messias
was
commonly
so
called
be
way
of
excellencie
,
because
he
was
to
come
of
his
seed
,
and
to
sit
in
his
throne
.
This
was
the
ground
of
her
confidence
.
It
might
have
been
said
,
If
he
be
the
LORD
,
how
darest
thou
so
importune
him
?
but
her
faith
was
ready
to
reply
,
he
is
the
Sonne
of
David
also
and
the
Saviour
of
the
world
.
For
this
end
came
he
down
from
heaven
,
hath
humbled
himself
,
and
hath
assumed
such
flesh
as
I
have
,
that
I
might
have
accesse
unto
him
,
that
I
might
not
be
affraied
to
speak
unto
him
.
Therefore
sayeth
she
,
O
LORD
thou
Sonne
of
David
,
have
mercie
upon
me
,
for
my
daughter
&c.
The
reason
of
her
cry
is
expressed
in
these
words
,
my
daughter
is
grievously
vexed
with
a
devil
.
Alace
,
O
LORD
my
torment
is
intollerable
.
What
shall
I
do
?
whether
shall
I
go
?
I
cannot
leave
my
daughter
,
she
is
so
tormented
.
I
cannot
stay
with
her
,
The
beholding
of
her
sufferings
is
so
grievous
unto
me
,
she
is
not
dead
,
and
yet
a
thousand
times
worse
then
dead
,
O
LORD
therefore
have
mercy
upon
me
.
This
is
her
suit
,
that
he
would
have
mercy
upon
her
.
Marke
the
words
,
Pray
to
God
for
me
,
but
Lord
have
thou
mercy
,
and
it
shall
be
well
.
Thou
art
the
LORD
,
I
have
not
brought
her
to
thee
.
Thou
sees
that
which
is
absent
,
Thou
knowest
that
which
is
hid
.
I
desire
thee
not
to
go
to
her
,
nor
yet
to
speak
a
word
that
she
may
be
whole
,
only
have
mercy
,
and
that
will
put
away
the
devil
,
and
subdue
all
his
power
.
See
here
the
wonderfull
strength
of
her
faith
.
Secondly
she
saieth
not
,
have
mercy
upon
my
daughter
,
but
have
mercy
upon
me
.
She
counteth
the
miserie
of
her
daughter
her
own
,
it
touched
her
as
if
she
had
been
in
that
same
estate
herself
.
Secondly
it
seemeth
she
hath
thought
her
daughter
was
so
afflicted
because
of
her
sinnes
,
which
she
desires
to
be
removed
by
mercy
,
that
so
her
daughter
might
have
health
.
Lastly
it
is
remarkable
that
the
thing
she
requireth
is
the
exercise
of
mercy
.
Mercy
is
but
one
word
,
but
comprehendeth
under
it
all
Good
that
we
stand
in
need
of
,
and
with
all
includeth
a
confession
of
our
own
miserie
,
as
if
she
would
have
said
,
O
LORD
it
is
not
in
confidence
of
any
worthines
or
righteousnesse
in
me
,
that
I
present
my self
unto
thee
,
I
flie
to
thy
mercy
the
haven
and
harberie
of
sinners
.
My
miserie
is
great
,
but
thy
Mercy
is
greater
.
The
disease
is
grievous
,
but
nothing
to
thee
the
Great
and
mercifull
Phisitian
.
Hence
we
may
learne
what
we
should
fix
our
eyes
upon
this
day
,
have
mercy
upon
me
O
LORD
&c.
With
the
Publican
,
be
mercifull
to
me
a
sinner
,
with
DAVID
Have
mercy
upon
me
O
LORD
,
according
to
thy
Loving
kindnesse
,
and
according
to
the
multitude
of
thy
compassions
,
blot
my
transgressions
out
.
This
Mercy
is
the
refuge
of
sinners
.
This
is
our
maine
comfort
that
our
God
is
the
God
and
Father
of
Mercies
,
that
his
Mercies
are
over
all
his
works
,
and
reach
even
unto
the
heavens
.
Mercie
is
the
name
wherin
God
delighteth
most
,
The
LORD
,
The
LORD
Mercifull
&c.
and
wherein
our
strength
against
despaire
lieth
,
and
as
we
said
,
it
comprehendeth
all
the
good
we
have
or
would
have
.
If
we
say
God
is
Light
,
that
importeth
but
one
thing
,
if
we
say
God
is
our
Strength
,
that
importeth
but
the
strengthening
of
us
,
but
when
I
say
,
that
he
is
the
God
of
my
Mercy
,
that
imports
all
whatsoever
we
are
,
whatsoever
we
have
or
desire
,
in
nature
,
in
grace
,
in
intention
,
in
conversation
,
in
faith
,
in
hope
,
in
love
,
in
deliverance
from
evill
or
injoying
of
good
,
that
is
all
of
his
Mercy
,
and
his
Mercy
can
give
it
all
.
Come
therefore
O
man
,
murtherer
,
theef
or
oppressor
?
remember
what
the
Mercy
of
Christ
did
to
that
Theefe
who
was
crucified
with
him
.
Many
villanies
,
it
may
be
,
had
he
done
,
yet
when
he
with
a
penitent
heart
said
,
LORD
remember
me
when
thou
comest
to
thy
kingdome
,
this
Mercy
answered
,
verily
to
day
thou
shalt
be
with
me
in
paradise
.
hast
thou
been
a
persecuter
and
blasphemer
?
Remember
what
this
Mercy
did
to
S.
PAUL
,
it
made
him
who
was
before
a
wolf
,
to
be
a
pastor
,
it
made
him
to
be
an
Apostle
,
who
was
before
a
persecuter
,
and
to
be
a
prime
builder
of
that
Church
which
before
he
wasted
.
But
let
us
proceed
,
and
see
how
this
fervent
&
devote
Prayer
was
accepted
.
It
is
said
by
S.
MATTHEW
that
he
answered
her
not
a
word
.
prayes
,
cryes
againe
&
againe
for
mercy
,
&
yet
the
Saviour
and
lover
of
mankinde
,
giveth
no
answer
,
he
that
is
the
eternal
Word
,
is
silent
.
He
that
was
the
opened
fountaine
,
seemeth
to
be
closed
,
he
that
was
the
great
and
most
kinde
Physitian
,
seemeth
to
deny
all
cure
.
This
was
the
first
assault
of
this
womans
faith
,
and
it
was
not
a
small
temptation
.
She
might
have
thought
with
herself
,
alace
I
heard
he
received
al
that
came
unto
him
graciously
,
but
now
I
find
by
mine
own
experience
,
that
either
this
report
is
false
,
or
at
least
,
I
am
extreamly
unhappy
,
man
cannot
help
me
,
and
God
will
not
heare
me
.
What
shall
I
do
?
but
such
thoughts
entered
not
into
the
devot
heart
of
this
woman
.
For
al
this
she
continueth
crying
still
,
as
appeareth
by
the
following
words
.
Hence
we
should
learne
that
which
our
LORD
often
urgeth
that
we
should
pray
and
not
faint
.
I
cry
to
thee
in
the
day
time
,
and
by
night
I
am
not
silent
.
So
then
perseverance
in
prayer
is
necessary
for
obtaining
our
suites
.
Neither
need
we
feare
that
this
importunity
will
displease
God
.
It
is
not
with
God
as
it
is
with
the
great
ones
of
this
world
.
If
they
vouchsafe
not
an
answer
to
our
petitions
,
and
yet
be
againe
and
againe
importunated
,
this
is
the
way
to
offend
them
and
make
them
more
difficult
.
But
a
restles
importunitie
and
a
kinde
of
violent
urgeing
of
our
desires
,
is
most
acceptable
to
God
,
which
if
we
use
rightly
,
we
are
sure
to
obtaine
that
which
we
seek
or
that
which
is
better
.
Now
let
us
proceed
to
the
second
temptation
wherewith
the
faith
of
this
woman
was
assaulted
.
The
disciples
of
our
Lord
moved
either
with
pitty
or
impatience
at
the
hearing
of
the
frequent
cryes
of
this
woman
,
send
her
away
,
say
they
,
for
she
cryeth
after
us
.
Her
cryes
troubled
them
and
,
it
may
be
,
caused
the
people
to
gather
about
them
.
To
this
our
Lord
answereth
,
I
am
not
sent
but
unto
the
lost
sheep
of
Israel
.
Strange
!
and
as
it
would
seeme
very
uncomfortable
words
for
this
woman
.
The
meaning
of
the
words
is
not
,
that
he
came
not
to
redeeme
any
but
the
Jews
,
That
he
is
the
propitiation
for
the
sinnes
of
the
whole
world
:
&
that
God
so
loved
the
world
,
that
he
gave
his
only
begotten
son
to
the
death
,
that
whosoever
should
beleeve
on
him
,
should
not-perish
,
but
have
eternal
life
.
In
the
1.
of
Mal.
it
is
promised
by
God
,
that
through
the
Messias
,
his
Name
should
be
great
among
the
gentiles
,
from
the
rising
of
the
sunne
,
to
the
going
down
of
it
.
In
the
2.
of
Haggai
he
is
called
The
desire
of
all
nations
.
Isai
.
chap.
11.
foretold
that
the
root
of
Jesse
should
be
an
ensigne
to
the
people
,
and
that
to
it
the
gentiles
should
seek
.
Before
him
DAVID
prophecied
Psal.
2.
That
the
heathen
should
be
his
inheritance
,
and
that
the
outmost
ends
of
the
earth
,
should
be
his
possession
.
And
long
before
him
Jacob
said
,
That
when
Shilo
came
or
the
Messias
,
to
him
should
be
the
gathering
of
the
nationes
.
What
then
ye
will
say
,
doth
our
Saviour
meane
by
this
,
that
he
was
not
sent
but
unto
the
lost
sheep
of
Israel
?
I
answer
,
he
meaneth
that
he
was
sent
to
be
Borne
among
them
,
to
worke
his
miracles
among
them
,
to
be
visibly
conversant
with
them
,
whence
he
is
called
The
Minister
of
the
circumcision
.
Rom.
15.
God
carried
that
respect
to
the
Jews
because
of
the
covenant
made
with
their
fathers
,
that
the
Messias
was
both
to
come
of
them
,
and
to
do
his
wonderfull
works
among
them
,
not
going
nor
sending
to
others
,
til
they
had
made
themselves
unworthie
of
his
presence
.
This
is
the
true
sense
of
his
words
,
LORD
help
me
.
Her
faith
wisly
passeth
by
the
words
of
our
Saviour
,
she
giveth
not
a
direct
answer
to
them
,
but
still
inforceth
her
suit
,
as
if
she
would
have
said
,
O
LORD
,
I
cannot
reason
with
thee
,
I
cannot
answer
thee
one
of
a
thousand
,
thy
Words
are
above
my
reach
.
Yet
one
thing
I
know
&
beleeve
,
that
thou
art
the
Saviour
of
the
world
,
who
came
for
them
that
are
miserable
and
lost
,
and
such
an
one
I
am
,
therefore
LORD
,
help
me
.
Let
them
be
affraied
of
these
thy
Words
,
who
seek
the
not
,
but
as
for
me
I
seek
thee
,
and
will
not
leave
thee
,
untill
thou
have
mercy
upon
me
,
and
sure
I
am
,
thou
not
only
may
,
but
will
do
it
,
howsoever
thou
hide
thy
Love
for
the
time
.
Here
we
may
learne
,
LORD
help
me
.
Search
not
into
the
deep
mis●ery
of
Gods
Predestination
,
which
thou
art
not
able
to
wade
through
,
secret
things
belong
to
God
,
and
things
that
are
revealed
to
us
.
say
thou
therefore
to
him
,
O
LORD
thou
hast
revealed
,
that
thou
came
To
seek
and
save
that
which
is
lost
,
and
that
thou
willest
not
the
death
of
sinners
,
I
am
a
sinner
and
I
am
lost
,
O
LORD
,
therefore
have
mercy
upon
me
and
help
me
.
Say
or
do
what
thou
will
,
I
will
never
depart
from
thee
till
thou
blesse
me
.
Now
let
us
here
the
answer
of
our
Saviour
to
the
womans
renewed
petition
.
Suffer
The
children
to
be
first
satisfied
,
said
our
Saviour
unto
her
,
as
it
is
in
S.
Mark
,
For
it
is
not
good
to
take
the
bread
of
the
children
,
and
to
cast
it
unto
dogs
.
What
I
pray
you
could
seeme
more
harsk
then
this
?
he
represents
her
unworhines
unto
her
in
respect
of
the
Jews
,
to
whom
,
he
said
before
,
he
was
sent
.
He
calleth
them
children
and
her
a
dog
,
and
insinuateth
that
suppose
she
wer
to
get
any
help
from
him
,
yet
was
it
not
to
be
expected
at
this
time
,
since
the
children
were
not
yet
satisfied
,
whose
bread
ought
not
to
be
casten
unto
the
dogs
.
This
was
the
third
comptation
&
a
mighty
one
.
She
looked
for
a
gracious
acceptance
at
the
first
;
and
yet
findeth
herself
still
rejected
,
and
that
with
a
reproach
in
end
,
yet
her
faith
is
so
farre
from
being
broken
with
this
,
that
the
vigor
and
strength
of
it
still
increased
.
A
little
flame
is
soon
quenched
,
but
a
great
fire
the
more
it
is
opposed
becometh
the
more
violent
:
so
a
strong
&
lively
faith
,
overcometh
al
impediments
,
and
maketh
a
man
to
say
with
Job
,
although
the
LORD
should
slay
me
,
yet
I
will
trust
in
him
.
Hence
this
woman
claspeth
yet
faster
to
her
Saviour
and
his
Mercies
.
Trueth
LORD
,
said
she
,
yet
the
dogs
eat
of
the
crumbs
that
fall
from
their
masters
table
.
humilitie
,
modestie
,
faith
,
and
wisdome
.
Humilitie
for
she
acknowledgeth
herself
to
be
a
dog
,
as
she
was
called
.
Modestie
,
for
she
expresseth
only
what
is
due
to
dogs
,
not
inferring
what
was
due
to
herself
,
but
leaving
that
to
be
inferred
by
our
LORD
.
Her
faith
also
shineth
in
these
words
for
she
professeth
that
she
beleeved
the
miraculous
deliverance
of
her
daughter
to
be
but
as
it
wer
a
crumbe
,
in
respect
of
these
great
things
which
his
Mercy
could
give
.
Her
wisdom
also
,
appeareth
greatly
in
these
words
,
for
she
taketh
advantage
of
our
Saviour
his
own
words
,
&
useth
that
as
a
most
pregnant
argument
to
perswade
him
,
which
he
used
as
an
argument
to
repell
her
,
as
if
she
would
have
said
,
O
LORD
,
thou
callest
me
a
dog
,
and
I
confesse
that
in
truth
it
is
so
:
but
in
the
mean
time
,
even
dogs
have
liberty
to
eat
of
the
crumbs
that
fall
from
the
tables
of
their
masters
.
this
is
all
I
ask
.
I
take
not
upon
me
to
sit
down
at
the
table
,
nor
to
take
a
way
the
bread
of
the
children
.
That
which
I
desire
is
but
as
it
were
a
crumbe
in
respect
of
these
great
miracles
,
which
thou
hast
done
and
can
do
for
the
Jews
that
are
the
children
.
Neither
can
they
be
justly
offended
that
this
crumbe
is
cast
to
me
though
a
dog
,
since
I
am
in
such
extreame
necessitie
.
Thus
ye
see
how
strongly
she
wrestleth
with
God
,
turned
with
the
dog
to
the
vomite
,
and
with
the
sow
to
the
mire
againe
;
and
therefore
are
unworthie
to
be
any
more
regarded
by
him
.
In
this
case
;
we
should
in
all
humilitie
acknowledge
our
unworthinesse
,
and
say
with
the
Prodigall
sone
,
I
have
sinned
against
the
heaven
and
against
thee
,
and
am
no
more
worthie
to
be
called
thy
sone
,
make
me
but
as
one
of
thy
servants
.
Yea
and
with
this
woman
should
confesse
that
it
is
well
for
us
if
we
be
admitted
to
the
least
crumbe
of
Mercy
.
On
the
other
part
,
we
should
with
confidence
cleave
fast
to
God
,
being
perswaded
that
he
will
not
deny
us
a
crumbe
of
Mercy
,
&
that
one
crūbe
being
granted
will
relieve
us
.
For
were
our
sinnes
never
so
great
,
yet
are
they
nothing
as
it
were
in
respect
of
the
infinite
Mercy
of
God
.
When
a
king
saieth
CHRISOST.
upon
51.
Psal.
Though
he
be
but
a
man
as
we
are
,
commandeth
a
malefactor
to
be
set
at
liberty
,
the
governour
,
the
jaylour
,
the
authoritie
of
the
lawes
cannot
hold
him
in
.
how
much
more
is
the
King
of
kings
,
who
hath
absolute
Power
both
of
men
and
Angels
▪
able
to
deliver
us
not
only
from
punishment
,
but
also
from
the
bonds
and
chaines
of
our
sinne
.
Thus
we
have
seen
the
wrestling
of
this
woman
,
now
let
us
behold
her
victorie
.
O
woman
sayeth
our
LORD
,
Great
is
thy
faith
,
be
it
unto
thee
even
as
thou
wilt
.
He
cannot
longer
conceale
his
Love
&
affection
and
therefore
breaketh
out
in
words
of
Praise
&
admiration
,
signifying
that
his
former
silence
and
refusels
proceeded
not
from
want
of
love
which
was
so
great
in
him
that
with
great
difficultie
he
had
hid
it
till
now
.
Great
is
thy
faith
sayeth
he
.
Thy
faith
is
not
common
nor
ordinary
but
singulare
&
great
;
GREAT
in
respect
of
the
great
things
which
thou
beleevest
of
me
.
Great
in
respect
of
the
invincible
strength
and
firmnes
of
it
.
Great
in
respect
of
the
small
meanes
of
faith
which
thou
hast
had
.
Thou
hast
not
seen
me
cure
the
leprous
,
open
the
eyes
of
the
blind
,
or
raise
the
dead
,
and
yet
beleevest
so
firmly
so
great
things
of
me
.
Be
it
therefore
unto
thee
as
thou
wilt
.
This
great
faith
of
thine
is
not
only
able
to
obtaine
this
benefit
which
thou
askest
,
but
also
whatsoever
thou
wilt
.
Thus
ye
see
her
difficult
sight
endeth
in
a
sweet
and
glorious
victorie
,
Hence
we
may
perceive
first
,
that
God
hides
himself
from
his
own
,
though
vehemently
crying
upon
him
,
not
for
any
want
of
Love
and
care
,
but
for
his
greater
Glory
,
and
their
greater
Good
.
Wherefore
did
he
so
much
reserve
himself
from
this
woman
,
but
that
the
Glory
of
his
Grace
wrought
in
her
,
might
appeare
the
more
,
that
he
might
draw
forth
the
treasure
which
was
hid
in
her
heart
,
and
that
the
triall
of
her
faith
being
much
more
precious
then
that
of
gold
which
perisheth
,
might
be
found
to
Praise
,
and
Honour
,
and
Glory
both
in
this
world
,
and
also
at
his
appearing
.
Hence
where
ever
the
Gospell
hath
been
,
or
shall
be
preached
from
the
east
to
the
west
,
from
the
south
to
the
north
,
this
woman
and
her
great
faith
shall
be
praised
and
commended
.
So
doeth
he
often
with
other
his
saints
.
He
answereth
them
not
,
for
a
time
,
that
their
vertues
being
exercised
,
may
be
tryed
and
perfected
,
and
that
they
may
rejoyce
the
more
and
be
the
more
thankfull
for
his
Favours
,
when
after
long
delay
they
are
obtained
.
With
them
that
are
weak
,
He
dealeth
often
as
with
them
that
are
infants
,
giving
them
their
petitions
at
the
first
,
whileas
for
the
former
reasons
he
exerciseth
them
long
and
hardly
,
who
have
greater
Strength
and
soliditie
of
Grace
.
Grudge
not
therefore
at
the
delay
of
GOD
his
gracious
Answer
,
but
be
assured
that
his
time
is
alwayes
most
fit
and
most
convenient
.
Secondly
,
had
the
Egyptians
behind
him
,
and
the
red
sea
before
him
:
he
cryed
to
GOD
,
and
the
sea
was
devyded
,
so
that
the
children
of
Israel
went
through
as
if
it
had
been
dry
land
.
Hezik●ah
spread
the
blasphemous
letter
of
Senacherib
before
the
LORD
and
prayed
unto
him
,
And
the
Angell
of
the
LORD
smote
185000
,
of
the
enemies
.
Neither
should
we
thinke
but
many
wonderfull
things
are
and
shall
be
still
obtained
by
Prayer
.
If
we
knew
all
the
passages
of
GODS
Providence
throughout
the
world
,
this
would
be
evident
unto
us
.
I
meane
not
that
men
should
now
expect
miracles
,
but
this
I
say
,
If
it
be
fit
for
us
to
obtaine
the
thing
prayed
for
,
GOD
will
give
it
although
miraculously
,
&
so
hath
he
often
also
done
.
I
shall
give
you
but
one
example
which
S.
AUGUSTINE
in
the
22.
of
his
books
of
the
City
of
God
8.
chap.
saieth
,
he
was
an
eye
witnes
of
,
and
therefore
we
have
no
reason
to
distrust
it
there
he
reporteth
,
That
a
man
of
good
worth
in
Carthage
having
received
him
into
his
house
,
being
then
but
young
and
newly
come
from
Millane
,
had
fallen
into
a
grievous
disease
.
Once
he
is
cutted
by
the
advise
of
the
Physitians
,
yet
somthing
escaped
them
,
which
againe
renewed
the
corruption
.
The
Physitians
being
againe
consulted
,
assure
him
he
could
not
live
,
unlesse
that
part
wer
cutted
anew
.
This
bred
an
exceeding
grief
to
him
,
wishing
rather
to
die
then
to
endure
such
an
intollerable
paine
.
Alwayes
in
end
he
condescended
to
it
,
and
the
day
is
appointed
.
The
night
preceeding
it
,
AURELIAN
Bishop
of
Carthage
and
other
pastors
come
to
visit
him
.
They
pray
for
him
,
who
joyned
with
them
in
most
fervent
and
devote
prayer
.
Therefore
he
intreateth
them
to
returne
to
morrow
and
to
recommend
him
to
GOD.
Accordingly
then
they
come
and
pray
.
The
Prayer
being
ended
,
the
Physitians
look
to
the
part
being
to
use
their
cure
,
But
there
they
found
all
to
be
whole
and
sound
.
But
ye
will
say
to
me
,
vëxed
with
a
devil
,
&
how
then
can
we
be
in
such
or
a
worse
estate
then
she
was
?
The
answer
is
easie
,
for
first
,
the
devil
vexed
but
the
body
of
her
daughter
,
and
amongst
us
many
have
their
soules
fully
subjected
to
his
power
through
grievous
sinnes
.
Sinne
is
a
great
devil
sayeth
CHRISOST.
writting
upon
this
place
,
at
least
it
is
an
argument
of
his
presence
in
a
most
wofull
manner
.
The
bodies
of
good
men
and
women
may
be
vexed
with
Satan
:
and
that
makes
them
to
be
but
the
objects
of
pittie
,
but
when
sinne
reigneth
in
the
soul
,
men
are
wicked
;
and
the
objects
of
the
wrath
and
Hatred
of
GOD.
Now
how
much
the
devil
prevaileth
by
sinne
,
and
holdeth
men
captive
at
his
pleasure
,
the
great
abominations
of
this
land
and
citie
do
plainly
testifie
,
the
Love
and
Fear
of
God
is
not
in
the
hearts
of
men
,
his
Name
is
prophaned
,
his
Sabbaths
are
violated
,
Superioures
are
disobeyed
,
the
hearts
of
men
are
full
of
hatred
and
malice
,
every
place
is
polluted
,
with
whooredome
,
falshood
&
oppression
,
lies
&
slanders
abound
.
What
a
strange
power
then
hath
Satan
gotten
over
us
?
if
there
be
any
sense
in
us
,
how
great
reason
have
we
to
mourne
and
sigh
for
al
our
own
sinnes
,
and
for
all
the
sinnes
and
abominations
done
in
the
midst
of
this
land
.
Secondly
we
have
great
reason
to
fear
that
Satan
and
his
instruments
shall
get
power
over
our
bodies
and
estates
.
Secondly
,
Her
prayer
proceeded
from
a
true
and
lively
faith
,
whereby
her
heart
was
purged
from
her
former
sinnes
,
Will
?
Though
ye
multiply
your
prayers
I
will
not
hear
,
saith
the
LORD
,
when
ye
spread
out
your
hands
,
I
will
hide
my
face
,
because
your
hands
are
full
of
blood
.
And
again
,
Is
this
the
fast
that
I
have
required
,
for
a
man
to
hang
down
his
head
as
a
bulrush
?
is
not
this
the
fast
that
I
have
required
to
loose
the
bands
of
wickednesse
,
to
undo
the
heavie
buedens
,
and
to
let
the
oppressed
go
free
?
Isai
.
58.
Hence
it
is
,
that
our
manifold
humiliations
and
prayers
bring
not
forth
the
desired
fruit
.
Some
will
acknowledge
their
sinnes
,
and
promise
to
amend
them
,
but
in
the
meane
time
bring
forth
no
fruits
worthie
of
amendement
of
life
.
Some
will
not
so
much
as
acknowledge
their
own
sinnes
,
but
stand
still
in
the
maintenance
thereof
.
Wee
reade
Jeremiah
the
42.
and
43.
that
IOHANAN
and
the
remnant
of
the
Jews
that
were
with
him
after
the
destruction
of
Jerusalem
desired
IEREMIAH
to
pray
to
God
for
them
,
and
promised
to
obey
the
Word
of
the
LORD
whatsomever
it
was
.
IEREMIAH
did
,
so
&
brought
him
back
this
answer
,
That
if
they
would
stay
in
the
land
of
Judea
,
it
should
be
wel
with
them
&
that
they
needed
not
fear
the
king
of
the
Caldeans
,
of
whom
they
were
affraied
for
the
slaughter
of
Gedaliah
,
for
God
would
incline
his
Heart
to
favour
them
.
whereas
if
on
the
other
part
,
They
would
go
down
to
Egypt
as
they
intended
,
They
should
perish
by
the
famine
,
by
the
sword
,
and
by
the
pestilonce
.
IOHANAN
and
the
rest
of
the
proud
men
having
heard
this
which
was
contrary
to
their
humor
replyed
,
That
this
which
he
said
was
false
,
and
that
the
LORD
had
not
spoken
so
,
but
that
BARUCH
the
sonne
of
NERIAH
did
set
him
upon
them
,
to
perswade
them
to
stay
in
the
land
,
that
they
might
be
delivered
into
the
hand
of
the
Caldeans
.
Even
so
it
fareth
with
many
:
They
promise
indeed
to
obey
the
Word
of
the
LORD
,
but
when
the
Word
of
the
LORD
is
told
them
,
if
it
crosse
their
intentions
and
desires
,
they
say
it
is
not
the
Word
of
the
LORD
,
and
so
continue
in
their
evil
courses
.
No
wonder
then
that
GOD
heare
not
their
prayers
,
not
the
prayers
of
others
for
them
.
If
we
would
be
heard
,
we
must
wash
our
hearts
from
wickednes
,
and
put
away
our
vaine
thoughts
from
us
,
and
as
we
said
before
,
most
still
continue
knocking
at
the
doore
of
Gods
Mercy
.
This
if
we
do
,
we
may
be
sure
God
in
end
will
give
us
a
comfortable
answer
;
which
the
LORD
grant
,
and
that
for
the
Merits
of
Christ
to
whom
&c.
A
SERMON
UPON
the
XVIII
Chapter
of
S.
MATTHEW
.
Vers.
18.
Verily
I
say
unto
you
,
whatsoever
ye
shall
binde
one
earth
,
shall
be
bound
in
heaven
:
and
whatsoever
ye
shall
loose
on
earth
,
shall
be
loosed
in
heaven
.
OUr
blessed
Saviour
having
declared
in
the
words
preceeding
,
And
he
that
will
despise
them
,
must
despise
GOD
and
Heaven
,
and
therefore
they
against
whom
this
Sentence
of
the
Church
is
pronounced
,
are
not
only
liable
to
the
contempt
and
disesteeme
of
men
,
but
also
to
the
Judgement
and
Condemnation
of
GOD
,
for
saieth
our
Saviour
,
Verily
,
I
say
unto
you
,
whatsoever
yee
shall
binde
on
earth
,
shall
be
bounde
in
heaven
.
The
words
ye
see
,
Whatsomever
ye
shall
binde
&c.
in
the
16.
of
S.
Matth.
Our
Saviour
saieth
particularly
to
S.
Peter
,
to
thee
will
I
give
the
keyes
of
the
kingdome
of
heaven
,
and
whatsomever
thou
shalt
binde
on
earth
,
shall
be
bound
in
heaven
.
But
here
that
same
power
is
expresly
promised
to
al
the
Apostles
,
&
was
accordingly
performed
in
the
20
of
S.
Joh.
when
our
Saviour
saith
to
al
the
Apostles
,
&
not
only
to
S.
Peter
;
A●
my
father
sent
me
,
so
send
I
you
,
receave
the
holy
Ghost
;
whose
sins
ye
remitt
,
they
are
remitted
,
and
whose
sinnes
ye
retaine
,
they
are
retained
.
It
is
manifest
therefore
,
that
nothing
more
was
promised
or
given
to
S.
Peter
,
then
to
the
rest
of
the
Apostleis
It
is
true
,
that
some
do
affirme
that
the
keyes
promised
to
S.
Peter
importeth
a
greater
power
,
then
is
this
of
binding
and
loosing
:
but
Cardinall
BELLAR
,
in
his
first
book
of
the
bishop
of
Rome
and
12.
chap.
rejecteth
this
conceat
as
new
and
unheard
of
,
and
affirmeth
that
the
full
and
perfect
effect
of
the
keyes
is
to
binde
and
loose
.
The
power
and
authoritie
promised
,
sayth
he
,
is
expressed
by
the
keyes
,
&
the
use
thereof
by
binding
&
loosing
,
which
our
Saviour
setteth
forth
in
these
termes
,
to
shew
that
the
power
expressed
by
the
keyes
,
rather
then
by
opening
and
shutting
,
is
in
borrowed
tearmes
:
&
that
heaven
is
opened
or
shute
,
when
men
are
loosed
from
their
sinnes
or
bound
therein
.
So
the
Iesuet
Maldonat
writting
upon
the
16.
of
S.
Matthew
,
saieth
,
that
the
power
of
opening
and
shutting
heaven
,
is
Mataphorically
expressed
by
the
keyes
,
and
the
same
power
,
saieth
hee
,
is
thereafter
declared
by
another
Metaphor
of
binding
and
loosing
.
Thus
it
is
cleare
,
that
as
all
the
rest
were
equall
unto
S.
Peter
,
in
the
power
of
binding
and
loosing
.
So
were
they
equall
to
him
in
the
power
of
the
keyes
,
and
therfore
S.
Hilarie
in
the
6.
book
of
the
Trinitie
,
saith
of
all
,
O
holy
and
blessed
men
,
who
did
obtaine
the
keyes
of
the
Kingdom
of
Heaven
,
and
power
to
binde
both
in
heaven
and
in
earth
.
Secondly
,
It
is
to
be
observed
,
that
this
power
of
binding
and
loosing
,
was
promised
to
the
Apostles
,
not
as
a
personal
priviledge
which
was
to
die
with
them
.
It
was
appointed
&
given
by
our
Saviour
for
the
benefice
of
his
Church
unto
the
worlds
end
,
and
without
it
his
Church
had
not
been
sufficiently
provided
of
helps
necessary
for
the
preservation
of
it
,
as
we
shall
see
hereafter
.
This
power
therfore
was
promised
to
the
Apostles
,
as
they
were
pastors
of
the
Church
,
&
to
their
successors
in
that
office
,
even
to
them
,
to
whom
the
Ministry
of
reconsiliation
ordinarly
belongeth
;
whence
this
power
hath
ever
been
exercised
by
them
in
the
Church
of
Christ
,
as
may
appeare
by
the
innumerable
examples
,
and
canons
of
the
christian
Church
.
But
we
come
now
to
the
promise
it self
.
Whatsoever
(
saith
our
Saviour
)
ye
binde
&c.
First
when
he
saies
that
Whatsoever
they
binde
shal
be
bound
in
heaven
,
he
meaneth
not
that
he
was
to
give
the
Apostles
or
their
successors
an
absolute
power
to
do
in
this
whatsoever
pleased
them
.
No
he
sent
them
as
he
was
sent
,
in
his
own
vice
,
and
stead
,
to
bind
such
as
he
will
have
to
be
bound
,
and
to
loose
such
as
he
would
have
to
be
loosed
.
In
this
he
hath
not
left
them
to
their
own
judgement
,
but
will
have
them
to
follow
his
direction
set
down
in
his
word
,
he
will
have
them
rightly
to
use
and
governe
the
keyes
,
and
if
they
do
that
,
his
promise
is
,
that
whatsoever
they
binde
on
earth
,
shall
be
bound
in
heaven
.
&c.
Secondly
,
Whatsoever
yee
bind
&c.
For
clearing
of
this
consider
;
that
a
sinner
is
bound
by
his
own
sinne
,
before
any
sentence
of
the
Church
be
pronounced
against
him
.
He
is
bound
first
by
it
in
so
far
as
being
overcome
by
his
own
corruption
,
hee
is
made
the
servant
thereof
,
unable
to
do
good
or
eschew
evill
.
Secondly
,
he
is
bound
by
his
sin
with
the
guiltines
of
eternal
death
and
condemnation
.
Hence
sinners
in
scripture
,
are
so
often
compared
to
prisoners
and
captives
,
and
the
effect
of
Christ
his
grace
,
is
called
a
deleverance
from
this
Captivitie
.
But
this
is
not
the
Bond
that
is
meaned
here
,
for
it
is
not
the
Church
but
the
sinner
himself
,
that
bindeth
himself
in
this
kinde
.
There
are
some
who
think
that
this
loosing
of
the
Church
,
Secondly
,
The
Apostles
had
the
power
of
preaching
given
to
them
long
before
this
time
,
as
we
may
see
Matth.
10.
Thirdly
,
A
man
may
be
well
taught
,
and
yet
not
loosed
from
his
sinnes
,
and
on
the
contrary
,
many
are
not
bound
in
this
manner
that
our
Saviour
speaketh
of
,
who
are
not
taught
as
all
these
who
are
without
the
Church
,
to
whom
the
power
of
the
keyes
extendeth
not
.
There
are
others
who
think
,
that
to
binde
and
loose
here
,
is
nothing
else
,
but
to
declare
that
a
mans
sinnes
are
bound
or
loosed
by
God
.
But
first
,
this
agreeth
not
with
the
words
of
our
Saviour
,
who
saieth
not
,
Whose
sinnes
yee
declare
to
be
bound
,
shall
be
bound
,
but
Whatsoever
yee
binde
,
shall
be
bound
;
so
IOHN
.
20.
hee
saieth
,
Whose
sinnes
yee
retaine
,
are
retained
,
and
whose
sinnes
ye
forgive
,
they
are
forgiven
,
and
in
the
16
of
S.
Matth
,
he
promiseth
this
Power
under
the
name
of
the
keyes
,
as
we
said
,
now
if
a
man
had
only
power
to
declare
a
doore
to
be
opened
that
was
open
before
,
or
a
man
to
be
loosed
that
was
loose
before
,
how
could
he
be
said
truly
to
have
the
keyes
of
the
house
?
or
to
have
the
power
of
binding
and
loosing
?
such
a
man
certainly
,
if
it
were
thus
,
it
should
not
be
so
much
pastors
as
sinners
themselves
,
who
should
have
the
keyes
of
heaven
,
and
the
power
to
binde
and
loose
.
Secondly
,
suppose
it
had
been
the
minde
of
our
Saviour
,
to
give
a
true
and
proper
Power
of
opening
and
shutting
heaven
,
of
binding
and
loosing
sinners
,
of
retaining
and
forgiving
sinnes
,
how
could
he
have
expressed
it
more
fully
then
in
the
termes
which
he
hath
used
,
To
the
will
I
give
the
keyes
of
the
kingdom
of
heaven
,
whatsoever
ye
binde
on
earth
,
it
shall
be
bound
in
Heaven
&c.
Whose
sinnes
soever
ye
retaine
,
they
shall
be
retained
&c.
Thirdly
,
the
manner
of
our
Saviours
speech
,
when
he
promised
this
Power
,
which
is
with
a
serious
and
vehement
attestation
,
Verily
I
say
unto
you
,
and
the
ceremonie
used
at
the
performance
of
it
,
which
was
by
breathing
on
them
,
with
these
words
,
receive
the
holy
Ghost
,
these
circumstances
I
say
do
shew
,
that
our
Saviour
intended
to
give
,
and
did
actually
give
a
greater
power
,
then
is
that
of
declaring
a
thing
to
be
,
which
already
is
.
beside
the
Repentance
of
men
is
a
thing
,
which
pastors
cannot
perfectly
know
,
and
therefore
they
cannot
certainly
declare
a
man
to
be
loosed
from
sinne
.
For
these
and
other
reasons
I
make
no
doubt
,
that
the
Power
promised
here
by
our
Saviour
,
is
not
barely
a
declarative
,
but
also
an
effectuall
Power
,
which
worketh
some
effect
upon
men
.
So
the
holy
Fathers
have
understood
this
.
CHRISOST.
in
his
3.
book
of
the
priesthood
saith
that
Christ
hath
given
to
men
that
are
upon
earth
a
power
to
dispose
of
things
that
are
in
heaven
.
This
Power
saieth
he
,
he
hath
not
given
to
the
angels
or
A●changels
for
to
whom
of
them
hath
he
said
,
to
the
will
I
give
the
keyes
of
the
Kingdome
of
heaven
,
and
whatsoever
thou
shalt
binde
on
earth
&c.
Earthly
kings
.
sayth
he
,
have
power
to
binde
&
loose
also
,
but
their
power
extendeth
to
the
bodies
of
men
only
,
whereas
this
Power
reacheth
unto
the
soul
and
unto
heaven
.
That
which
the
servant
doth
here
beneath
,
the
LORD
confirmeth
above
,
and
the
LORD
in
a
manner
denizeth
to
follow
the
servant
,
the
binding
on
earth
,
being
prior
(
at
least
in
order
of
nature
)
to
the
binding
in
heaven
,
and
the
loosing
on
earth
,
being
before
the
loosing
in
heaven
.
So
writting
upon
the
20
of
S.
John
,
on
these
words
,
Whose
sinnes
soever
ye
retaine
,
they
are
retained
;
he
sayeth
,
that
our
Saviour
indued
his
Apostles
with
such
a
Power
,
as
a
king
giveth
to
governours
under
him
,
when
he
giveth
them
power
to
cast
into
prison
,
and
to
take
out
of
it
,
and
writting
upon
these
words
,
To
thee
will
I
give
the
keyes
of
the
Kingdome
of
Heaven
.
Matth.
16.
he
saieth
that
Christ
hath
given
to
a
mortall
man
the
Power
of
all
things
that
are
in
heaven
,
for
this
cause
our
Saviour
addeth
here
these
words
,
on
earth
whatsoever
ye
bind
.
(
On
earth
)
To
what
purpose
is
this
aded
?
but
to
signifie
the
amplitude
and
greatnes
of
his
Power
,
and
that
how
soever
it
be
done
by
earthly
men
,
yet
it
shall
have
an
authoritie
&
force
of
a
sentence
and
law
in
heaven
,
as
if
a
mighty
Emperour
would
say
to
one
whom
he
much
trusted
,
and
to
whom
he
had
given
a
most
ample
commission
,
Whatsoever
thou
wilt
do
in
the
remotest
parts
of
my
dominion
.
I
shall
alow
and
ratifie
it
.
The
farrer
that
servants
are
from
their
Masters
they
use
to
take
to
themselves
the
greater
liberty
,
and
it
is
a
token
of
great
trust
in
the
master
,
when
he
committeth
power
to
them
in
such
a
case
.
Thus
we
see
that
Pastors
have
properly
a
power
to
binde
and
loose
sinners
,
let
us
now
consider
more
particularly
in
what
manner
they
do
binde
and
loose
,
and
how
their
binding
and
loosing
is
accompanyed
with
binding
and
loosing
in
heaven
.
The
Bond
wherewith
Pastors
by
vertue
of
the
keyes
do
binde
sinners
,
is
directly
and
immediatly
an
ecclesiasticall
bond
,
exercised
about
sinue
,
as
it
as
an
offence
of
the
Church
.
Secondly
,
If
he
neglect
to
hear
the
Church
,
let
him
be
to
thee
,
as
a
heathen
or
a●
a
Publican
.
This
excommunication
is
of
two
sorts
,
the
one
is
called
the
lesser
excommunication
,
the
other
is
called
the
greater
.
In
that
a
man
is
bound
for
some
grievous
offence
by
debarring
him
from
the
society
of
the
faithfull
in
some
things
,
especially
in
the
participation
of
the
blessed
mysteries
of
the
body
&
blood
of
out
LORD
,
and
by
imposing
of
the
works
of
pennance
and
humiliation
,
this
is
called
a
ponetentiall
and
medeoinall
excommunication
,
because
the
chief
end
of
it
,
is
to
cure
him
that
hath
sinned
,
from
that
disease
,
wherein
he
hath
fallen
.
This
kinde
of
binding
we
use
toward
grievous
sinners
,
who
submite
themselves
to
the
direction
of
the
Church
,
and
in
the
ancient
Church
,
it
was
used
with
great
vigor
and
severitie
.
In
the
first
300
years
,
when
the
devotion
of
Christians
was
fervent
,
and
their
puritie
great
,
men
were
not
ordinarly
admitted
to
this
outward
repentance
,
till
for
a
long
time
,
with
many
teares
,
and
with
great
tokens
of
unfeigned
forrow
,
they
had
earnestly
intreated
to
be
admitted
in
the
number
of
publick
penitents
.
when
that
was
granted
,
then
they
were
not
immediatly
received
to
their
publick
repentance
,
but
were
thrust
down
,
as
it
were
,
first
to
the
degree
of
the
catechumeny
,
or
those
who
were
yet
unbaptised
,
and
did
but
learne
the
mysteries
of
the
christian
religion
,
and
in
this
degree
they
were
called
hearers
,
because
of
new
they
were
againe
instructed
the
mysteries
of
christian
religion
.
For
it
was
presumed
,
that
they
who
had
so
grievously
fallen
,
had
never
rightly
learned
these
heavenly
mysteries
,
and
therefore
were
taught
againe
,
especially
concerning
the
terrour
of
GODS
Iudgements
against
sinne
,
that
they
might
the
more
willingly
undergo
what
was
injoyned
them
.
This
done
they
were
received
to
their
repentance
,
wherein
for
diverse
years
,
somtimes
for
seven
,
more
or
lesse
according
to
the
greatnes
of
their
offence
,
they
were
exercised
with
most
laborious
works
of
humiliation
and
mortification
.
TERTUL
.
in
the
9
,
chap.
of
his
book
of
repentance
saieth
,
That
they
did
humble
themselves
in
sackcloth
&
ashes
,
they
did
lye
prostrat
upon
the
ground
,
they
did
nowrish
their
prayers
with
fasting
,
they
did
weep
&
mourne
and
cry
to
GOD
,
and
did
humblie
beseech
pastors
and
all
faithfull
people
,
to
pray
for
them
.
S.
CYPRIAN
,
speaking
of
this
same
matter
,
sayeth
to
them
that
had
fallen
,
That
it
behoved
them
to
pray
earnestly
,
to
passe
over
the
day
in
sorrow
,
to
spend
over
the
nights
in
mourning
and
teares
,
to
humble
themselves
in
sackcloth
aud
ashes
,
to
despise
the
garment
of
the
body
,
since
they
had
cast
away
the
garment
of
Christ
,
and
to
despise
the
food
of
the
body
,
since
they
had
eaten
at
the
table
of
the
devil
,
they
thought
not
that
such
works
of
humiliation
could
merite
any
thing
at
the
hand
of
GOD
,
but
they
were
injoyned
as
means
appointed
by
GOD
to
promove
unfeigned
sorrow
and
detestation
of
their
sinne
,
which
men
after
great
faults
especially
,
do
not
ordinarly
attaine
unto
,
without
those
exercises
of
fasting
,
prayer
and
humiliation
.
They
were
injoyned
as
means
of
mortifying
those
carnall
lusts
,
whereby
they
had
been
stirred
up
,
or
whereby
thereafter
they
might
be
stirred
up
to
offend
God
,
and
as
expressions
of
their
sorrow
for
their
sinnes
,
and
just
indignation
against
themselves
because
of
their
sinnes
,
that
so
God
through
Christ
might
be
moved
to
have
pitty
upon
them
,
that
good
christians
might
be
assured
of
their
unfeigned
conversion
,
and
that
all
who
did
behold
might
be
edified
by
their
good
example
,
as
they
had
been
before
offended
by
their
fall
.
When
all
this
was
done
,
they
were
not
yet
admitted
to
the
participation
of
the
holy
sacrament
of
the
Body
and
Blood
of
our
LORD
,
but
after
a
good
space
of
time
,
wherein
they
had
given
full
proofe
of
the
trueth
and
sincerity
of
their
conversion
.
Neither
was
it
only
those
of
the
meaner
sort
who
did
subject
themselves
to
these
ecclesiastical
bonds
,
That
when
he
would
have
come
to
the
participation
of
the
holy
mysteries
,
the
bishop
(
to
wit
Fabianus
)
debarred
him
refusing
to
admitt
him
therunto
,
because
of
his
lowd
life
,
till
he
had
made
satisfaction
by
publick
repentance
,
which
he
yeelded
unto
.
The
second
was
the
glorious
Emperour
Theodosius
.
He
,
as
ye
may
reade
in
the
5
book
of
Theodoret
,
his
ecclesiasticall
historie
17.
chap.
after
a
great
murther
committed
at
Thessalonio●
by
a
rash
commandement
of
his
,
being
come
to
Millane
,
wher
S.
Ambrose
was
bishop
,
and
intending
to
enter
into
the
Church
and
communicat
,
was
encountred
by
S.
Awbrose
without
the
Church
,
who
freely
told
him
of
the
grievousnes
of
his
sinne
,
and
that
though
he
was
an
Emperour
,
yet
was
subject
to
him
who
is
the
LORD
of
heaven
and
earth
,
and
that
those
whom
he
had
killed
were
partakers
of
that
same
nature
with
him
,
and
made
according
to
the
Image
of
GOD
aswel
as
he
.
With
what
eyes
saith
he
can
thou
behold
this
temple
,
or
how
can
thou
trade
upon
this
holy
ground
?
how
can
thou
stretch
out
these
hands
embrued
with
blood
,
or
open
that
mouth
,
which
hath
commanded
so
much
innocent
blood
to
be
shed
,
to
receive
the
sacred
Body
and
Blood
of
Christ
?
depart
therfore
,
said
he
,
and
adde
not
a
new
sinne
unto
thy
former
sinne
,
but
accept
of
these
bonds
,
wherewith
he
that
is
LORD
over
all
hath
commanded
thee
to
be
bound
:
for
these
bonds
have
a
power
to
put
away
the
disease
,
and
to
restore
health
unto
thee
againe
.
The
good
Emperour
hearkned
unto
him
,
and
returning
did
give
himself
to
mourning
and
humiliation
;
after
he
had
been
excercised
thus
eight
moneths
,
the
feast
of
the
nativitie
of
our
Saivour
was
come
,
in
which
he
begane
most
grievously
to
mourne
and
weep
,
being
demanded
of
one
of
his
chief
courteours
Ruffinus
,
why
he
did
so
,
alace
,
said
he
,
you
understand
not
the
evils
wherein
I
am
.
Servants
and
beggers
have
accesse
to
the
House
of
GOD
,
but
I
am
debarred
both
from
the
Church
&
Heaven
.
For
I
remember
that
sentence
of
our
Saviour
,
Whatsoever
ye
shall
binde
on
earth
,
shall
be
bound
in
heaven
.
Afterward
when
he
was
admitted
by
S.
Ambrose
,
the
historian
saieth
,
That
when
he
entred
into
the
Church
he
did
not
stand
nor
kneel
praying
,
but
that
he
did
fall
down
upon
the
ground
saying
these
words
of
DAVID
,
My
soul
cleaveth
unto
the
dust
,
quicken
thou
me
according
unto
thy
word
,
and
began
to
strick
his
face
,
and
to
rive
his
hair
,
and
to
water
the
ground
with
his
teares
.
If
so
great
&
so
glorious
an
Emperour
disdained
not
in
such
a
manner
to
submitt
himself
to
ecclesiasticall
censure
,
is
it
not
strange
,
that
every
one
almost
now
,
who
is
any
thing
in
their
own
eyes
,
disdaineth
to
embrace
this
remedie
which
Christ
hath
appointed
for
grievous
offenders
.
S.
AUGUST
.
speaking
of
this
purpose
saieth
in
the
49.
Sermon
of
his
book
of
fifty
homiles
,
Let
no
man
say
,
I
will
transact
secretly
betwixt
God
and
my self
,
I
shall
have
sorrow
in
mine
heart
&c.
Then
saieth
he
,
The
keyes
of
the
kingdome
of
heaven
were
given
in
vaine
,
and
in
vaine
it
was
said
,
whatsoever
yee
binde
on
earth
,
shall
be
bound
in
heaven
.
Shal
a
Senator
,
saieth
he
,
be
ashamed
to
do
that
,
which
the
Emperour
Theodosius
did
?
shall
a
craftsman
or
a
merchant
be
ashamed
to
do
that
,
which
so
glorious
an
Emperour
did
?
I
come
now
to
the
other
sort
of
excommunication
whereby
men
are
bound
.
This
is
the
greater
excommunication
,
which
is
a
most
fearfull
and
dreadfull
anathema
&
eurse
.
presence
,
assistance
,
and
protection
,
which
God
graciously
giveth
to
his
Church
,
and
to
the
Members
thereof
;
and
wherewith
he
covereth
it
,
as
it
were
,
as
the
cloud
did
the
tabernacle
,
and
so
is
exposed
to
the
will
&
the
furie
of
the
devil
,
as
a
sheep
without
a
shepherd
to
the
Wolf
,
for
the
kingdome
of
the
devil
is
especially
without
the
Church
of
God
;
There
he
ruleth
and
reigneth
in
the
children
of
disobedience
.
Hence
,
according
to
the
judgement
of
many
,
such
are
said
,
1.
Cor.
5.
To
be
delivered
over
unto
Satan
;
albeit
,
it
be
true
also
,
that
in
the
Primitive
Church
,
for
the
greater
terrour
of
disobedient
persons
,
who
suffered
themselves
to
bee
excommunicat●
;
Diverse
of
them
were
given
over
to
Satan
as
to
an
Executioner
,
to
have
their
bodies
afflicted
by
him
.
So
some
think
that
the
incestuous
Corinthian
1.
Cor.
5.
was
not
only
excommunicated
,
but
also
delivered
to
the
Devil
to
be
afflicted
bodily
,
and
so
they
think
also
of
Alexander
and
Hymeneus
of
whom
S.
PAUL
saith
,
1.
Tim.
1.
That
he
had
delivered
them
to
Satan
,
that
they
might
learne
not
to
blaspheme
.
This
is
the
most
dreadfull
sentence
of
the
Church
,
which
Christ
promiseth
here
to
ratifie
and
confirme
in
heaven
.
It
were
better
for
a
man
,
saieth
Augustine
in
his
first
book
,
against
the
Adversaries
of
the
Law
and
Prophets
and
17
Chapter
,
that
he
were
stoned
to
death
,
or
killed
with
the
sword
,
or
torne
with
the
teeth
of
beasts
,
then
to
be
strucken
with
this
sentence
.
Hee
that
is
bound
this
way
,
saith
he
,
is
bound
with
more
grievous
and
terrible
bonds
,
then
if
they
were
of
iron
and
adamant
.
The
principall
Intention
of
the
Church
,
is
not
to
reclaime
the
person
guilty
in
this
Excommunication
,
for
it
is
exercised
against
such
,
Leprous
persons
&
those
that
are
infected
with
the
Plague
at
separated
from
others
;
in
a
word
,
Those
that
ar
obstinatly
disobedient
and
refractarie
in
any
wel
governed
society
,
or
at
least
cast
out
of
that
society
:
and
is
it
not
reason
,
that
they
who
are
disobedient
to
the
voice
of
the
Church
,
who
are
ready
to
infect
others
with
an
infection
that
tendeth
to
everlasting
death
,
be
removed
and
debarred
from
the
fellowship
of
the
faithfull
.
Hence
yee
may
observe
first
,
Deale
gently
with
the
young
man
,
and
when
he
heard
that
he
was
killed
,
he
cryed
out
,
O
Absolom
,
Absolom
,
my
son
,
Absolom
,
would
God
I
had
died
for
thee
,
and
yet
the
love
of
spiritual
father
ought
to
be
greater
toward
their
children
,
then
the
love
of
any
carnall
father
can
be
,
as
CHRIS
.
observeth
.
Is
it
any
wonder
then
that
we
are
loath
to
cut
any
off
by
the
terrible
and
dreadfull
sentence
of
excommunication
,
and
to
deliver
them
to
Satan
the
enemie
of
mans
salvation
,
especially
,
since
we
are
taught
by
the
Apostle
2.
Tim.
2.
That
the
servant
of
the
LORD
should
he
gentle
,
and
patient
in
meeknes
instructing
them
that
are
contrarie
minded
,
if
GOD
will
give
them
repentance
,
to
the
acknowledgement
of
the
truth
,
that
they
may
escape
out
of
the
snares
of
the
devil
,
who
holdeth
them
captive
at
his
will
.
Secondly
,
condemnation
,
Heaven
and
Earth
may
passe
away
,
but
this
Word
of
our
LORD
shall
stand
firme
.
Whatsoever
ye
binde
on
earth
,
shall
be
bound
in
heaven
.
Let
them
not
therefore
flatter
themselves
with
this
,
that
they
see
not
now
the
visible
judgements
of
God
immediatly
ceasing
upon
men
and
women
,
that
they
see
not
their
bodies
afflicted
by
the
devil
,
or
any
such
thing
.
GOD
is
a
Patient
and
Long-suffering
GOD
,
but
in
end
recompenseth
the
delay
of
punishment
with
the
weight
of
it
,
if
we
despise
his
Goodnesse
,
and
by
so
doing
,
Treasure
up
wrath
to
our selves
against
the
day
of
wrath
,
&
revelation
of
the
righteous
Judgement
of
GOD.
Lastly
,
THE
FIRST
SERMON
Upon
the
XII
.
Chapter
of
LUKE
.
Vers.
15.
And
he
said
unto
them
;
Take
heed
,
and
beware
of
covetousnesse
:
for
a
mans
life
consisteth
not
in
the
abundance
of
the
things
which
he
possesseth
.
Vers.
16.
And
he
spake
a
parable
unto
them
,
saying
,
The
ground
of
a
certain
rich
man
brought
forth
plentifully
.
Vers.
17.
And
he
thought
within
himself
,
saying
,
what
shall
I
do
,
because
I
have
no
room
where
to
bestow
my
fruits
?
Vers.
18.
And
he
said
,
This
will
I
do
,
I
will
pull
down
my
barns
and
build
greater
,
and
there
will
I
bestow
all
my
fruits
,
and
my
goods
.
THere
is
no
time
of
the
year
,
wherein
ye
are
more
distracted
about
worldly
cares
,
then
at
this
time
.
To
the
end
therefore
,
that
you
exceed
not
due
measure
.
dehortation
,
Take
heed
and
beware
of
covetousnesse
.
Secondly
,
it
is
inforced
by
a
pregnant
reason
,
for
the
life
of
man
&c.
Thirdly
,
this
reason
is
confirmed
and
cleared
by
a
most
divine
parable
,
where
.
in
,
to
the
life
,
is
represented
the
folly
,
wickednes
&
punishment
of
avarice
.
And
he
spake
unto
them
a
parable
,
saying
.
Let
us
return
to
the
dehortation
.
And
he
said
unto
them
take
heed
&c.
Before
we
consider
the
words
;
Take
heed
and
beware
of
covetousnesse
.
The
love
of
money
,
but
the
word
used
here
,
is
more
large
,
signifying
,
a
desire
and
seeking
after
that
which
is
more
then
is
needfull
and
sufficient
,
whether
in
money
,
or
houses
,
or
lands
&c.
It
is
a
vice
in
defect
contrary
to
liberality
,
whereby
a
man
esteemeth
,
loveth
and
delighteth
in
earthly
riches
more
then
he
ought
;
whence
he
exceeds
just
measure
,
in
retaining
or
acquiring
of
them
.
Thus
one
is
guilty
of
this
sinne
.
1.
when
against
the
tenth
commandement
,
he
coveteth
that
which
is
not
his
own
,
or
against
the
eight
commandement
violently
or
fraudulently
takes
it
.
2.
when
he
setteth
his
heart
upon
that
,
which
is
his
own
,
&
placeth
his
delight
therein
:
or
,
which
followeth
therupon
niggardly
,
tetaineth
it
,
when
by
justice
,
or
love
,
or
mercy
he
is
oblidged
to
cōmunicat
it
to
others
.
This
is
the
vice
,
from
which
here
our
Saviour
diswadeth
,
neither
sayeth
he
simplie
,
Be
not
covetous
,
but
;
Take
heed
and
beware
of
it
.
(
Take
heed
)
fore
see
,
or
consider
,
we
cannot
be
aware
,
except
by
sound
and
right
judgement
what
is
good
and
to
be
desired
,
what
is
necessary
,
and
what
not
.
This
he
will
have
us
to
consider
and
weigh
and
with
all
that
present
effect
of
covetousnesse
among
these
bretheren
,
and
the
like
wofull
effects
,
which
avarice
bringeth
forth
.
This
is
not
enough
,
we
must
also
beware
.
We
must
carefully
watch
,
and
strongly
guard
our
hearts
,
that
this
enemie
get
no
accesse
.
By
this
our
LORD
insinuateth
two
things
,
first
that
covetousnesse
is
insidious
,
next
,
that
it
is
also
a
pernicious
evil
.
First
,
We
must
beware
of
it
,
because
it
is
an
insidious
evil
.
It
subtily
creeps
into
the
heart
of
man
.
Secondly
,
It
is
a
most
pernicious
evil
.
S.
PAUL
1.
Tim.
6.
sayeth
,
The
love
of
money
is
the
roote
of
all
evil
;
distrustfull
anxiety
,
lying
,
fraude
,
perjury
,
thift
,
oppression
,
discord
and
murther
spring
from
it
,
There
is
nothing
more
wicked
then
a
covetous
may
,
sayeth
the
wise-man
Ecclesiast.
10.
9.
for
such
an
one
will
set
his
soul
to
sayle
.
Ther
is
no
law
of
man
,
no
law
of
God
or
nature
,
which
it
will
not
make
men
to
trample
under
foot
.
That
same
Apostle
sayeth
,
It
is
Idolatrie
.
It
maketh
a
man
to
yeeld
that
honour
to
his
gold
,
which
he
oweth
to
GOD.
That
he
beleeveth
,
that
he
trusteth
to
,
that
he
delighteth
in
,
to
it
he
offereth
sacrifice
upon
the
altar
of
covetousnesse
.
Cursed
is
that
altar
,
sayeth
CHRISOST.
in
his
18.
homile
upon
the
epist.
to
the
Ephes.
The
sacrifices
offered
upon
it
,
are
the
bodies
and
souls
of
men
,
if
thou
go
to
the
altars
of
pagan
Idols
,
thou
shalt
find
the
blood
of
sheep
and
oxen
:
but
the
altar
of
avarice
smoaketh
with
the
blood
of
men
.
There
the
skin
is
plucked
from
the
flesh
,
and
the
flesh
from
the
bones
of
the
Poore
,
There
their
flesh
is
eaten
,
and
their
bones
brocken
,
and
choped
in
pieces
as
for
the
Pot.
MICAH
,
3.
3.
On
this
alter
a
man
often
sacrificeth
himself
.
He
killeth
his
soul
with
deadly
wounds
,
and
often
his
bodie
.
How
many
hath
it
made
to
drowne
or
hang
or
steb
themselves
?
no
wonder
therfore
that
the
Apostle
calleth
it
the
serving
of
an
Idol
.
They
that
serve
it
,
may
say
to
it
,
For
thy
Sake
we
are
killed
all
the
day
,
as
holy
AUGUSTINE
,
marketh
in
his
100
,
sermon
upon
the
saints
.
Besids
it
is
a
vice
almost
incurable
.
The
older
men
grow
,
it
cleaveth
the
faster
to
them
,
when
they
are
nearest
to
the
earth
and
grave
,
they
cover
often
most
for
it
,
and
cannot
be
satisfied
,
till
their
mouths
be
filled
with
the
gravel
of
it
.
Thus
ye
see
,
that
it
is
not
without
cause
,
that
our
blessed
Saviour
so
earnestly
desires
us
to
beware
of
so
deadly
a
pest
.
If
a
physitiā
should
say
to
thee
beware
of
such
an
herb
,
it
is
poyson
,
if
thou
but
taste
it
,
thou
art
dead
,
thou
would
take
heed
to
beware
of
it
:
Our
heavenly
Physitian
,
whose
skill
cannot
be
deceived
,
hath
recommended
to
us
most
earnestly
to
beware
of
this
weede
of
avarice
,
which
of
it
own
accord
springeth
up
in
our
hearts
.
David
was
a
man
according
to
the
heart
of
GOD
,
and
yet
he
prayes
earnestly
,
Incline
mine
heart
to
love
thy
testimonies
and
not
to
covetousnesse
.
Let
us
therfore
fear
,
and
beware
of
it
,
if
we
love
the
health
&
life
of
our
souls
;
which
that
ye
may
the
better
do
,
we
will
proceed
&
consider
our
Saviours
reason
which
is
;
For
mans
life
consisteth
not
in
the
abundance
of
these
things
that
he
possesseth
.
The
chief
reason
that
moveth
men
inordinatly
to
desire
and
covet
riches
is
,
First
,
The
loue
of
money
,
saieth
S.
PAUL
,
is
the
roote
of
all
evill
,
which
while
some
have
followed
after
,
they
have
erred
from
the
faith
,
and
haue
pierced
themselves
through
with
many
sorrowes
.
They
that
would
be
rich
,
saieth
he
,
fall
into
temptation
and
a
snare
,
and
into
many
foolish
and
hurtfull
lusts
which
drown
men
into
destruction
and
perdition
.
As
avarice
bringeth
forth
the
evil
of
many
sinnes
,
so
the
evill
of
many
sorrowes
.
God
hath
joyned
these
two
together
,
that
the
daughter
may
scourge
the
mother
.
Hee
hath
so
disposed
that
the
covetous
heart
is
the
afflicter
&
tormenter
of
it self
.
Let
the
abundance
of
the
covetous
be
what
it
will
,
his
covetousnes
is
a
chaine
whereby
the
Devill
draggs
him
through
the
thornes
of
piercing
cares
,
through
the
snares
of
temptations
,
through
the
down-fals
of
errour
,
deadly
sinne
,
and
remorse
of
conscience
.
It
maketh
a
man
to
losse
the
joyes
of
heaven
,
and
yet
suffereth
him
not
to
enjoy
the
good
of
the
earth
,
&
so
like
Judas
to
be
hanged
,
as
it
were
,
betwixt
heaven
and
earth
.
Achab
&
Jezebel
thought
that
Naboths
vineyard
would
have
made
their
life
more
happy
,
but
indeed
it
was
the
way
to
poison
it
.
It
brought
Achab
violētlie
to
his
graue
,
and
made
the
doggs
to
licke
the
blood
of
Jezebel
.
Achan
thought
the
Babylonish
garment
,
the
two
hundreth
shekels
of
silver
,
and
the
Wedge
,
Iosh.
7.
would
help
to
make
a
joyfull
life
,
but
it
made
him
to
be
stoned
to
death
,
and
all
that
he
hade
to
be
burnt
with
fire
.
Ananias
&
Saphrya
thought
that
a
keeping
back
of
a
part
of
their
moneyes
,
would
have
bettered
their
life
,
but
it
brought
them
to
a
sudden
and
fearfull
death
.
The
Two
talents
covered
by
Gehazi
,
brought
him
to
Leprosie
instead
of
happinesse
,
2.
King
.
5.
Thus
wee
see
,
that
neither
out
life
nor
the
joy
of
it
,
dependeth
from
our
meanes
or
plenty
of
them
.
It
is
not
by
bread
that
man
doth
live
,
but
by
every
word
that
cometh
out
of
the
mouth
of
God
.
It
is
the
blessing
of
the
Lord
,
which
both
maketh
rich
,
&
addeth
no
sorrowes
with
it
.
This
shall
appeare
farre
more
cleare
by
the
following
Parable
,
which
out
Saviour
bringeth
for
this
same
purpose
,
and
therefore
now
wee
come
unto
it
.
And
he
spake
unto
them
,
saying
,
The
field
of
a
certaine
Rich-man
brought
forth
plentifully
.
That
hee
maketh
his
sun
to
shine
upon
the
good
and
the
bade
,
and
his
raine
to
fall
upon
the
just
and
the
unjust
.
And
this
his
goodnesse
doeth
,
that
he
may
draw
them
to
repentance
:
For
he
delighteth
not
in
the
death
of
a
sinner
,
but
would
have
all
to
turne
and
live
.
2.
He
doeth
this
,
that
his
Justice
may
appeare
the
more
clearly
in
their
condemnation
,
if
they
remaine
obstinate
in
their
impiety
:
for
in
that
They
have
despised
all
his
long
suffering
and
goodnesse
,
which
should
have
lead
them
to
repentance
,
appeareth
that
they
are
the
cause
of
their
own
perdition
,
and
That
they
have
treasured
up
wrath
against
themselves
,
in
the
day
of
wrath
,
and
of
the
revelation
of
his
righteous
judgement
.
3.
Wicked
men
have
somtimes
some
good
,
which
God
out
of
the
immensitie
of
his
equity
,
will
reward
with
temporall
good
things
;
As
he
afflicteth
often
his
own
servants
for
some
evils
that
are
in
them
,
that
being
purged
therefrom
,
they
may
escape
eternal
punishment
.
4.
That
wee
may
know
that
these
earthly
things
are
not
much
to
be
esteemed
or
desired
,
since
God
giveth
them
to
his
enemies
,
to
them
that
hate
and
blaspheme
him
.
Here
,
by
the
way
,
we
may
observe
,
that
we
cannot
judge
of
GODS
Favour
,
or
want
of
it
,
by
the
abundance
or
scarcity
of
these
earthly
things
.
Many
wicked
abound
in
them
;
and
many
of
Gods
deare
servants
are
pinched
,
yea
often
the
wicked
have
greatest
plenty
,
this
way
.
It
is
well
observed
by
Greg.
That
a
physitian
when
he
seeth
the
state
of
his
patient
to
be
desperate
,
he
careth
not
what
he
take
,
he
suffereth
him
to
have
whatsoever
his
heart
desireth
,
but
if
he
have
good
hope
of
a
mans
health
he
putteth
him
to
a
dyet
,
and
restraineth
him
from
many
things
.
So
God
careth
not
to
let
the
wicked
whose
amendement
is
desperate
,
glute
themselves
with
the
things
of
this
world
:
but
to
his
own
saints
and
children
,
he
giveth
no
more
,
or
permitteth
them
to
have
no
more
nor
he
knoweth
is
convenient
for
their
eternal
health
.
I
come
now
to
the
disposition
of
this
man
his
minde
.
And
he
thought
within
himself
&c.
I
am
richer
now
then
before
,
consultation
.
And
he
thought
within
himself
,
saying
,
what
shall
I
do
&c.
Where
first
observe
the
povertie
of
this
wealthy
wretch
.
What
shal
I
do
?
&
I
have
not
;
are
the
words
of
men
that
are
in
povertie
&
distresse
,
as
S.
BASIL
writing
upon
these
words
marketh
;
and
yet
such
are
the
words
of
this
wretch
.
Thus
you
see
,
his
povertie
increased
with
his
riches
.
Observe
2.
his
anxietie
and
SOLICITUDE
,
For
what
shall
I
do
?
is
the
expression
of
anxietie
and
care
.
His
abundance
giveth
him
not
quietnes
&
tranquillity
of
minde
,
but
maketh
him
more
anxious
and
perplexed
.
Who
would
not
pittie
such
a
miserable
man
,
sayth
S.
BASIL
,
Miserable
was
he
in
that
which
he
had
,
and
more
miserable
in
that
which
he
expected
.
The
earth
sayeth
he
,
hath
not
brought
forth
fruits
unto
thee
,
but
sorrow
,
unxietie
and
cares
to
prick
and
sting
thy
heart
like
so
many
thornes
.
Thirdly
,
Observe
his
wickednes
and
folly
.
That
which
he
advised
on
,
was
wher
to
find
room
for
his
cornes
,
he
had
so
much
of
old
stuffe
,
Come
unto
me
all
yee
that
are
poore
and
indigent
,
and
be
partakers
of
that
which
GOD
hath
given
bountifully
unto
me
;
He
hath
opened
unto
me
a
fountaine
▪
and
yee
shall
drinke
of
the
streamt
of
it
.
In
like
manner
had
he
consulted
with
spirituall
wisdome
,
it
would
have
bidden
him
,
if
he
had
loved
his
riches
,
lay
them
up
in
heaven
,
or
at
least
,
a
part
of
them
:
for
they
might
have
been
preserved
to
eternitie
.
It
would
have
said
unto
him
,
now
thou
wilt
have
a
faire
gaine
,
thou
may
purchase
things
heavenly
by
things
earthly
,
and
things
that
are
permanent
,
with
these
that
are
transitorie
.
Lay
up
thy
treasure
,
according
to
the
Commandement
of
the
most
High
,
and
it
shall
profite
thee
more
then
gold
,
Shut
up
almes
in
thy
store-houses
,
and
it
shall
deliver
thee
from
all
affliction
,
and
it
shall
fight
for
thee
against
all
enemies
,
more
then
a
mighty
shield
&
spear
.
Ecclesiast.
29.
But
this
covetous
wretch
used
not
these
COUNSELERS
.
He
thought
within
himself
,
sayeth
our
Saviour
,
he
consulted
not
with
GOD
,
with
his
law
or
servants
,
but
with
his
own
corrupt
heart
.
He
thought
upon
nothing
but
this
life
,
and
thought
all
he
had
,
was
but
for
himself
,
and
therefore
forgetting
both
the
law
of
nature
and
of
GOD
,
he
resolveth
most
uncharitably
and
wickedly
as
followeth
.
And
he
said
this
will
I
do
,
I
will
pull
down
my
barnes
,
and
build
up
greater
,
and
there
will
I
bestow
all
my
fruits
and
my
goods
.
At
last
his
anxious
and
perplexed
minde
resolveth
on
this
,
to
pull
down
his
barnes
because
they
were
not
capacious
enough
,
and
to
renew
&
enlarge
them
so
,
as
that
they
might
receive
all
his
new
fruits
,
and
all
his
old
cornes
,
which
he
calleth
his
goods
,
for
other
goods
yee
know
use
not
to
be
laid
up
in
barnes
.
This
was
his
resolution
concerning
his
goods
which
was
seconded
with
a
wicked
resolution
concerning
himself
set
down
in
the
next
verse
.
Here
marke
first
his
follie
.
He
assured
himself
of
these
his
fruits
which
,
as
yet
;
were
exposed
to
many
dangers
of
raine
and
winde
and
hayle
.
2.
marke
his
UNSATIA●LNES
,
I
will
build
up
greater
,
sayeth
he
,
and
when
that
is
done
,
what
if
thy
field
bring
forth
as
plentifully
the
next
year
sayeth
S.
BASIL
,
That
these
barnes
are
not
able
to
containe
these
thy
fruits
?
wilt
thou
cast
down
these
againe
,
and
build
greater
againe
?
what
a
follie
is
that
,
for
a
man
to
weary
himself
with
endlesse
paines
,
ever
to
be
building
up
,
and
ever
to
be
casting
down
againe
?
This
is
the
nature
of
covetousnesse
,
it
can
never
be
satisfied
.
The
more
the
covetous
man
hath
,
the
more
still
he
desireth
.
Thirdly
marke
his
hard
heartednesse
;
he
designed
nothing
for
the
poore
,
but
resolveth
to
hord
up
all
for
himself
,
as
appeareth
by
the
following
words
.
No
minde
had
he
of
the
necessities
of
others
,
no
probable
feare
of
want
●o
himself
or
his
family
,
for
he
had
old
stuffe
,
and
a
plentifull
field
,
and
yet
he
would
hord
up
all
.
foolish
therefore
and
wicked
were
these
words
.
I
will
pull
my
barnes
&c.
If
his
intention
had
been
right
,
well
might
he
had
resolved
,
sayeth
S.
BASIL
,
to
have
pulled
down
his
barnes
.
Miserable
man
saith
he
,
pull
them
down
with
thine
own
hands
,
for
they
are
barnes
of
iniquity
,
barnes
that
hath
never
done
good
to
any
.
Pull
them
down
to
the
very
ground
.
Overthrow
these
houses
of
māmon
,
bring
forth
to
the
Sun
thy
hote
,
and
mothy
cornes
,
give
liberty
to
the
goods
,
which
thy
covetousnesse
hath
poysoned
and
fettered
there
.
But
he
had
no
such
intention
,
he
would
pull
down
to
build
greater
.
Here
first
yee
see
what
covetousnesse
may
be
,
in
retaining
that
which
is
our
own
,
own
.
This
man
,
as
holy
AUGUSTINE
observeth
,
Was
not
thinking
upon
another
mans
field
,
nor
of
removing
his
neighbours
marches
.
He
was
not
thinking
how
to
spoile
the
poore
,
or
circumveen
the
simple
;
but
thought
and
resolved
to
hord
and
treasure
up
his
own
goods
,
and
yet
GOD
condemneth
and
punisheth
him
at
a
covetous
wretch
.
There
are
many
,
that
think
that
they
are
well
enough
,
if
they
take
not
the
goods
of
other
men
.
O
say
they
,
this
is
my
own
,
I
have
it
by
inheritance
,
or
by
my
travailes
and
industrie
.
I
have
laboured
for
it
.
I
have
been
in
hazard
both
by
sea
and
land
for
it
.
I
have
not
purchased
it
by
perjurie
or
fr●nds
,
but
by
good
and
lawfull
means
.
So
it
is
mine
own
,
and
I
may
do
with
mine
own
as
I
think
good
.
These
men
consider
not
the
doctrine
of
o●
Saviour
here
and
els-where
.
It
is
the
bread
of
the
hungrie
,
sayeth
S.
BASIL
which
〈◊〉
back
,
it
is
the
garment
of
the
naked
which
thou
retaines●
,
It
is
the
money
of
the
poore
which
thou
treasurest
up
,
although
it
were
thine
own
,
It
is
covetousnesse
not
to
distribute
of
thine
own
.
It
is
true
,
that
men
are
truly
masters
of
their
own
,
and
to
keep
it
up
,
is
not
against
justice
strictly
so
called
.
Yet
it
is
against
charity
and
liberality
,
it
is
against
that
fidelity
also
which
thou
oughtest
to
thy
soveraign
Lord
who
gave
thee
these
things
.
Whence
hast
thou
these
goods
of
thine
?
from
thy self
?
Naked
came
thou
into
the
world
,
&
naked
must
thou
go
out
again
.
From
fortune
?
to
say
so
,
it
were
impiety
.
It
is
GOD
then
who
hath
given
them
.
It
is
God
that
maketh
both
the
rich
and
the
poore
sayeth
SOLOMON
.
And
why
hath
he
made
the
rich
and
another
poore
?
could
he
not
make
him
rich
also
?
certainly
he
could
;
but
he
hath
made
him
poore
&
thee
rich
,
that
he
might
try
thee
by
riches
and
him
by
povertie
,
that
thou
might
obtaine
the
reward
of
bounty
and
fidelity
,
and
he
the
reward
of
patience
.
Thou
art
the
steward
therefore
of
GOD
,
&
he
hath
committed
these
goods
unto
thee
,
not
only
for
thine
own
use
,
but
also
that
thou
might
dispense
them
to
others
.
Therfore
when
thou
standest
before
his
Tribunell
.
He
will
crave
〈◊〉
count
of
thy
dispensation
.
He
will
say
,
What
hast
thou
done
with
that
,
which
I
have
trusted
the
with
?
Whose
necessity
hast
thou
suplied
?
What
poore
&
diseased
person
hast
thou
succoured
?
What
fatherlesse
or
widow
hast
thou
relieved
?
Will
thou
answer
?
it
is
true
,
I
have
keeped
mine
own
within
fast
doores
and
locks
,
I
have
secured
it
,
and
preserved
it
with
all
vigilancy
and
care
;
but
I
have
neither
robbed
nor
stollen
from
other
men
.
If
thou
have
no
more
to
say
,
heare
that
dreadfull
saying
of
our
Saviour
,
When
I
was
hungrie
ye●
fed
me
not
whom
I
was
naked
yee
clouthed
me
not
,
depart
from
me
yee
cursed
into
everlasting
fire
.
Secondly
,
fere
stall
by
boying
from
other
men
,
but
only
purposed
,
to
hord
up
that
which
had
grown
up
in
his
own
land
.
S.
BASIL
upon
this
place
considering
this
,
giveth
a
most
grave
and
serious
admonition
to
these
that
desired
to
gaine
by
Victuall
.
Beware
,
sayeth
he
,
That
thou
wait
for
the
necessity
of
other
men
,
that
thou
may
sell
dearer
.
Go
not
to
shute
up
thy
barnes
,
till
the
prices
he
raised
.
He
that
raiseth
the
prices
of
cornes
,
draweth
down
upon
himself
the
curse
of
the
people
.
Desire
thou
not
famine
that
thou
may
have
gold
,
wish
not
the
publick
clamity
for
thy
gaine
.
Be
not
thou
a
couper
of
humane
calamities
:
l●st
while
thou
seekest
gaine
,
thou
find
the
Wrath
of
GOD
:
take
heed
,
that
thou
afflict
not
them
whom
GOD
hath
afflicted
.
Thou
seest
gold
,
and
knowest
the
stamp
&
goodnes
of
it
;
but
considerest
not
the
necessity
,
and
sore
heare
of
thy
brother
.
Thus
S.
BASIL
,
who
thereafter
representeth
the
distresse
&
misery
of
a
poore-man
in
time
of
death
,
brought
to
that
necessity
,
that
he
is
fain
to
sell
one
of
his
children
to
be
a
slave
,
to
have
Victuall
to
the
rest
.
He
hath
no
gold
,
sayeth
he
,
and
it
may
be
he
never
hoped
to
have
any
;
he
hath
no
other
meant
almost
,
but
is
constrained
to
sell
his
own
children
,
&c.
S.
AMBROSS
.
in
the
5.
chap.
of
his
book
of
Naboth
,
sayeth
,
He
saw
a
poore-man
brought
to
this
straite
.
what
distresse
,
sayeth
he
,
was
in
this
mans
soul
?
while
he
consulted
,
which
of
his
children
he
should
sell
?
shall
I
sell
the
eldest
?
but
he
is
my
first
borne
,
and
the
first
that
called
me
father
:
shall
I
sell
the
youngest
?
mine
heart
bloodeth
for
his
tender
age
:
shall
I
sell
this
child
looking
to
the
third
?
but
in
him
I
see
mine
own
face
,
or
the
face
of
his
mother
:
shall
I
sell
the
fourth
?
but
he
is
of
a
pregn●●t
ingine
,
and
of
a
sweet
inclination
.
What
a
strange
cambate
was
here
betwixt
naturall
affection
on
the
one
part
,
and
necessity
,
on
the
other
?
natural
affection
suggested
,
what
?
miserable
man●
will
thou
sell
thine
own
children
?
will
thou
be
more
cruell
then
the
beasts
?
can
thou
return
to
this
house
,
which
thine
own
hands
have
bereaved
of
thy
children
?
can
thou
eat
that
bread
which
is
bought
with
the
blood
of
thy
children
?
Notwithstanding
of
this
,
necessity
prevailed
telling
him
,
this
thou
must
do
,
or
else
,
thou
must
die
and
all
thy
children
before
thine
eyes
.
What
heart
if
not
of
stone
?
if
not
of
a
tygre
,
but
would
be
moved
,
with
such
a
misery
?
Let
us
therefore
,
I
beseech
you
,
beware
of
sinning
against
God
and
our
brethren
in
this
kinde
.
Bread
is
the
immediate
means
of
maintaining
mans
life
and
therefore
to
raise
the
print
of
it
,
is
to
take
away
the
life
of
poore-men
,
their
wives
and
children
.
Look
not
to
the
colour
of
the
gold
which
thou
getteth
by
this
uncharitable
dealing
,
look
not
to
the
dainties
which
by
that
gold
thou
was
furnished
with
:
but
remember
,
remember
the
blood
of
the
poore
,
if
God
would
open
thine
eyes
,
thou
should
see
thy
table
droping
with
their
blood
,
thou
should
see
,
that
it
is
not
wine
that
thou
doeth
see
in
thy
cup
,
how
delicious
soever
it
seemeth
unto
thee
,
but
the
very
blood
of
the
poore
people
.
The
LORD
grant
that
we
may
rightly
consider
this
,
and
that
for
the
merits
of
Christ
&c.
THE
SECOND
SERMON
Upon
the
XII
.
Chapter
of
S.
LUKE
.
Vers.
19.
AND
I
will
say
to
my
soule
,
Soule
,
thou
hast
much
goods
laid
up
for
many
years
,
take
thine
ease
,
eat
,
drink
,
and
be
merry
.
Vers.
20.
But
God
said
unto
him
thou
Fool
,
This
night
thy
soule
shall
be
required
of
thee
,
&c.
WEe
have
seene
the
Plenty
of
this
covetous
Wretch
represented
here
by
our
Saviour
:
And
I
will
say
to
my
soule
,
Soule
,
Thou
hast
much
goods
&c.
2.
The
Judgement
of
God
concerning
him
,
&
his
Sentence
pronounced
against
him
,
but
God
said
;
Thou
soole
this
night
&c.
Concerning
himself
,
he
resolveth
to
promise
himself
rest
and
joy
,
and
that
because
of
his
abundance
,
as
if
his
life
had
〈◊〉
therein
.
And
I
will
say
to
my
soul
.
That
he
had
much
goods
laid
up
for
many
years
,
wherein
he
sheweth
great
blindnes
and
folly
.
He
sayeth
his
goods
were
laid
up
,
which
were
not
yet
win
.
Secondly
,
though
they
had
been
laid
up
,
yet
erre
long
time
,
he
might
have
come
to
poverty
,
as
many
have
done
from
great
abundance
.
Thirdly
,
though
they
had
continued
,
yet
hee
might
have
lost
health
,
without
which
they
cannot
be
enjoyed
.
Rourthly
,
he
had
no
assurance
of
life
it self
.
He
thought
that
as
his
cornes
were
increased
,
so
his
dayes
&
years
wer
multiplied
,
but
indeed
his
life
was
not
to
endure
till
the
gathering
in
of
his
fruits
.
Fifthly
,
he
thought
only
upon
this
temporall
life
and
of
providing
for
it
,
that
he
might
eat
,
drinke
,
and
be
merry
.
Here
,
exposing
his
soul
to
the
danger
of
eternall
want
and
sorrow
.
Here
first
observe
more
particularly
,
he
was
deceived
,
with
the
hope
of
long
life
,
which
in
like
manner
beguileth
many
.
Strange
it
is
that
we
should
be
so
deceived
!
What
is
our
life
but
a
vapour
,
that
appeareth
,
and
incontinue
evanisheth
againe
.
I
am
4.
14.
What
is
man
but
as
a
flowr
,
that
cometh
forth
?
but
as
a
shadow
that
flyeth
and
continueth
not
?
Iob.
14.
2.
The
dayes
of
our
years
are
but
seventy
,
and
if
of
strength
,
but
ordinarly
fourscore
,
and
very
few
there
are
that
attaine
to
an
hundreth
.
FLEGON
a
curious
writter
after
diligent
search
of
the
Roman
Registers
,
could
not
find
so
many
men
and
women
of
an
hundreth
years
of
age
as
to
fill
up
one
leafe
of
paper
:
but
had
he
taken
notice
of
them
who
had
died
before
fifty
,
fourty
,
thirty
,
or
twenty
,
he
might
have
filled
up
many
Volumes
But
put
the
case
,
our
Age
were
ten
times
more
,
what
is
it
in
respect
of
Eternity
?
Thou
hast
made
mine
age
as
an
hand-breadth
,
and
it
is
as
nothing
before
thee
,
saieth
DAVID
Psal.
39.
A
thousand
years
in
thy
sight
,
are
as
yesterday
when
it
is
past
,
and
as
a
Watch
is
the
night
,
saieth
Moses
psal.
90.
The
length
of
our
dayes
is
not
to
be
regarded
,
and
farre
lesse
to
be
expected
from
the
abundance
of
these
worldly
things
,
which
was
another
errour
of
this
Wratch
.
MEANE-MEN
live
as
long
,
and
many
of
them
longer
,
than
they
that
have
the
greatest
abundance
.
Of
all
the
Emperour
's
wee
reade
but
of
foure
,
Gordian
,
Valerian
,
Anastasius
,
and
Justinian
who
attained
to
eighty
,
or
some
more
.
And
of
these
foure
,
the
first
three
died
by
a
violent
death
,
Of
Popes
scarce
foure
or
five
have
attained
to
that
age
.
Secondly
,
Marke
that
he
calleth
his
goods
and
his
cornes
,
the
goods
of
his
soule
,
thou
hast
much
goods
,
&c.
O
foolish
word
,
saieth
S.
BASIL
,
O'words
of
singular
madnes
!
How
can
that
bee
the
good
of
the
soule
,
which
is
cast
out
into
the
draught
?
It
is
but
folly
to
think
,
that
any
temporall
thing
can
be
the
good
of
the
soule
.
These
things
are
not
simply
good
;
for
,
if
it
were
so
,
they
should
make
their
Possessours
good
,
and
the
more
we
had
of
them
,
the
better
we
should
be
;
which
is
contrary
to
experience
.
They
can
give
directly
no
perfection
to
the
soule
,
and
but
little
to
the
body
:
They
cannot
simply
give
unto
it
,
either
health
,
or
beauty
,
or
strength
,
or
perfection
of
Senses
or
length
of
life
.
All
their
goodnesse
standeth
in
this
,
that
they
may
be
instruments
of
doing
good
unto
them
,
who
will
use
them
well
.
Riches
may
be
indeed
used
as
means
to
propagate
Religion
,
to
defend
the
Common-wealth
,
to
promove
the
salvation
of
others
,
and
to
purchase
to
our selves
a
greater
degree
of
glory
:
and
so
may
be
godd
through
the
good
use
of
them
;
but
commonly
as
they
are
evill
purchased
,
so
they
are
evill
used
:
The
mindes
of
men
being
blinded
,
that
they
see
not
how
they
should
be
used
,
or
their
affections
perverted
,
that
they
will
not
use
them
aright
.
Hence
at
they
spent
in
Leachery
,
ambition
,
or
vanity
;
They
raise
up
in
us
foolish
desires
,
and
are
instruments
and
meanes
to
put
these
in
execution
:
so
then
they
cannot
be
esteemed
the
good
of
the
soule
;
That
is
wisdome
or
vertus
,
to
draw
neare
to
God
,
as
David
speaketh
,
and
to
be
familiar
with
him
,
and
to
see
the
light
of
his
countenance
here
,
and
thereafter
:
Many
say
,
Who
will
shew
us
any
good
?
but
thou
O
Lord
,
lift
up
the
light
of
thy
Countenance
,
for
thereby
,
saieth
David
,
thou
shalt
put
more
joy
into
mine
heart
then
when
their
wine
&
oyle
doth
abunde
.
This
is
the
good
of
Gods
Chosen
:
but
these
outward
things
are
the
good
of
them
whose
portion
is
in
this
World
.
Such
was
the
rich
Glutton
,
Luk.
16.
to
whom
it
was
said
by
ABRAHAM
,
My
sonne
,
remember
that
thou
didest
receive
thy
good
things
in
thy
life
.
Wo
to
that
soule
which
hath
no
other
good
but
this
.
We
come
now
to
the
use
,
that
he
intended
to
make
of
these
Goods
.
TAKE
thy
rest
,
to
his
Soule
.
Being
secure
of
abundance
and
length
of
life
.
He
laboureth
first
of
all
to
perswade
his
soule
of
rest
&
contentment
.
He
thought
he
needed
no
more
anxiety
or
solicitude
to
scrape
together
,
&
therefore
now
should
have
case
and
rest
to
his
soule
.
Foolish
man
!
as
Riches
are
not
the
good
of
the
soule
,
so
they
cannot
give
it
rest
.
How
can
that
which
is
earthly
and
temporall
satisfy
the
desire
of
the
soule
,
which
is
heavenly
and
eternal
?
and
whose
capacity
is
infinite
.
He
that
loveth
money
Eccles.
5.
10.
shall
not
be
satisfied
with
money
,
and
he
that
desireth
abundance
,
shall
not
be
satisfied
with
increase
.
They
are
so
farre
from
giving
satisfaction
or
rest
,
that
when
multiplied
,
they
increase
our
trouble
.
Riches
are
,
as
it
were
,
a
garment
of
thornes
,
saieth
CHRISOST.
which
cease
not
to
prick
a
man
on
every
side
.
Covetousnes
saieth
Pelusota
in
his
3.
book
,
42
cpist
.
is
like
the
desire
of
Drunkards
;
the
more
wine
these
drink
,
they
thirst
the
more
;
so
the
more
gold
the
Avaricious
getteth
,
the
more
he
desireth
.
Avarice
saieth
holy
Ambrose
in
his
2.
chap.
of
Naboth
,
is
a
fire
which
is
not
quenched
,
but
more
inflamed
by
gaine
,
even
as
a
little
water
cast
into
a
furnace
of
fire
serveth
but
to
increase
the
beat
of
it
;
hence
ar
the
manifold
vexations
of
the
Wealthy
,
their
manifold
distastes
of
that
which
they
have
,
&
seeking
after
that
which
they
have
not
.
Their
continuall
motion
sheweth
that
they
are
not
at
rest
.
They
are
like
a
sick-man
,
who
turneth
now
to
the
one
side
,
and
now
to
the
other
,
and
if
he
lye
still
,
it
is
rather
for
unability
to
move
,
then
for
happinesse
of
repose
.
O
crooked
wayes
of
men
,
saieth
holy
AUGUSTINE
,
turne
thee
to
thy
back
,
to
thy
belly
,
to
thy
side
,
thou
wilt
find
all
hard
,
none
of
these
things
will
give
thee
rest
.
Woe
to
that
bold
and
perverse
soule
,
that
thinketh
that
it
will
get
rest
,
when
it
departeth
from
God
.
But
how
thought
he
to
have
this
rest
by
his
goods
?
This
followeth
.
Eat
,
drink
,
and
be
merry
.
He
thought
upon
nothing
but
upon
this
life
,
eating
,
drinking
,
and
solemne
banquets
wherein
he
thought
to
cheer
himself
and
rejoyce
,
for
that
is
imported
by
the
word
used
here
,
There
is
an
extremity
of
many
rich-men
who
have
abundance
,
and
yet
have
not
grace
to
eat
of
it
.
Ecclesiast.
6.
2.
This
he
thought
to
have
eschewed
,
but
he
falleth
into
another
extremity
of
Epicurians
.
What
else
would
thou
have
said
sayeth
S.
BASIL
,
If
thou
shouldest
had
the
soul
of
a
swine
,
whose
soul
serveth
them
but
in
flend
of
salt
.
Two
errours
may
be
observed
in
these
words
,
errour
,
pleasure
often
times
accompanieth
not
that
abundance
it
is
marred
often
by
sicknesse
,
&
by
many
distempers
of
body
&
minde
.
They
that
have
bur
competency
of
means
have
often
more
joy
in
eating
,
or
druiking
though
their
faire
be
course
then
they
that
swime
in
wealth
.
They
have
a
sauce
better
then
that
which
the
most
exquisite
cooks
can
devise
,
namly
hunger
,
which
seldome
cometh
to
the
table
of
the
wealthy
.
Hence
craftsmen
and
the
like
have
better
health
,
greater
strength
,
a
sweeter
relish
of
meat
or
drinks
,
more
quiet
sleep
,
and
calmer
minds
,
then
they
that
have
greatest
abundance
.
To
this
purpose
holy
AUGUSTINE
sayeth
,
That
health
is
the
patrimony
of
poore
men
.
Secondly
,
Put
the
case
,
his
pleasure
in
feasting
had
been
as
great
as
he
imagined
,
yet
could
it
not
give
him
and
his
soul
the
rest
of
happinesse
.
That
&
the
like
pleasures
,
are
but
the
good
of
the
body
and
not
of
the
soul
.
Eating
is
but
the
solace
of
that
misery
which
is
in
hunger
,
and
drinking
of
that
misery
which
is
in
Thirst
.
yet
this
pleasure
is
but
a
sauce
,
as
it
wer
,
wherby
God
hath
appointed
these
actions
necessary
to
conserve
our
life
or
kinde
to
be
seasoned
,
because
otherwise
we
would
have
abhored
them
,
it
is
a
good
that
is
common
to
the
beasts
,
a
good
,
wherein
if
we
be
excessive
it
destroyeth
the
body
,
effeminateth
the
minds
,
overthroweth
all
vertue
,
and
draweth
us
headlong
to
all
kinde
of
vice
,
and
leaveth
behinde
it
a
most
bitter
sting
of
remorse
of
conscience
.
Hence
it
is
manifest
that
such
pleasures
cannot
give
rest
to
the
soul
.
And
yet
would
God
there
were
not
many
christians
who
seek
their
rest
and
happines
in
these
pleasures
of
their
flesh
.
All
their
travalls
are
for
gaine
&
their
gaine
is
intended
for
this
,
that
they
and
theirs
may
eat
,
drink
and
be
merry
,
these
may
have
the
name
of
christians
,
but
indeed
Their
bellie
is
their
God
,
their
glorie
is
their
shame
,
and
their
end
will
be
confusion
.
This
much
of
the
inward
disposition
of
this
man
.
The
third
maine
point
followeth
,
which
is
GODS
Judgement
of
him
,
But
GOD
said
thou
foole
.
He
spake
but
secretly
,
and
within
himself
,
yet
his
words
were
heard
and
examined
in
heaven
,
and
thence
he
getteth
an
answer
,
wherein
first
God
declareth
him
a
foole
.
Thou
,
sayth
S.
BASIL
,
shvorest
nothing
but
the
flesh
,
are
wholly
given
to
thy
belly
,
and
art
a
slave
of
thy
base
affections
and
therefore
here
a
style
worthy
of
thee
,
which
no
man
but
GOD
himself
hath
given
thee
,
THOV
FOOLE
.
Thus
he
is
called
by
a
kinde
of
mockrie
&
derision
,
which
is
no
small
part
of
the
punishment
of
the
wicked
.
It
breedeth
them
unspeakeable
griefe
,
to
consider
their
own
folly
,
in
contemning
things
heavenly
for
this
earth
,
and
to
see
themselves
so
contemned
by
GOD.
Hence
The
damned
Wisdom
5.
3.
brought
to
a
sense
of
their
folly
shall
gr●an
for
anguish
of
their
spirit
,
and
detaste
their
own
folly
.
Thou
fool
.
●ating
drinking
and
carnall
pleasures
:
yet
God
designed
him
by
this
name
Thou
foole
.
Under
this
all
his
impieties
may
be
comprehended
,
and
it
directly
crosseth
,
that
wherein
he
applauded
himself
most
,
for
he
thought
he
had
taken
a
wise
course
,
in
providing
so
well
for
himself
.
This
he
thought
was
wisdom
but
God
whose
Word
must
stand
,
said
,
in
so
doing
he
was
a
foole
.
A
fool
,
because
he
thought
that
his
life
consisteth
in
his
abundance
:
A
foole
,
because
he
thought
these
things
to
have
been
the
good
of
his
soul
:
a
fool
because
he
thought
length
of
life
a
most
certaine
thing
,
which
was
must
uncertain
:
A
foole
,
because
he
did
not
for
see
and
provide
for
these
dangers
,
which
he
might
so
easily
fallen
into
,
but
was
securely
ploting
&
dreaming
of
felicity
,
and
in
the
mean
time
he
was
incontinent
to
bee
hailed
to
judgement
and
tormant
:
A
foole
,
because
hee
thought
only
of
this
temporall
life
,
and
not
of
that
which
endureth
for
ever
,
which
he
might
have
so
easily
provided
for
,
by
giving
a●mes
of
a
part
of
his
abundance
and
super
fluety
:
A
foole
,
because
for
the
love
of
the
things
of
this
life
he
lost
eternall
life
,
he
lost
his
own
soul
which
of
all
follies
is
the
greatest
,
For
what
can
the
whole
world
profite
a
man
if
he
losse
his
own
soul
?
Let
us
marke
this
his
folly
,
that
thence
we
may
learne
to
be
wise
.
his
folly
principally
consisted
in
this
,
wifdome
&
prudence
therefore
on
the
contrary
fixeth
the
eye
upon
our
last
end
,
and
ordereth
all
things
,
as
is
most
convenient
to
obtaine
it
,
for
the
end
is
the
rule
of
the
means
,
&
they
must
bee
directed
and
squared
according
to
it
.
If
you
say
,
what
is
this
our
last
end
?
I
answer
,
he
who
is
our
first
beginning
and
author
,
GOD.
It
is
he
that
hath
made
us
of
his
own
bounty
,
and
according
to
his
own
Image
,
and
that
for
himself
in
an
high
degree
.
He
is
the
Center
,
as
it
were
,
and
naturall
plaine
of
our
hearts
,
as
some
Anoients
speak
.
As
heavy
bodies
when
moving
down-ward
can
have
no
rest
,
till
they
come
to
the
Center
:
even
so
our
heart
moved
by
the
weight
of
affections
,
findeth
no
repose
till
it
obtaine
GOD.
O
LORD
Thou
hast
made
us
for
thy self
,
and
our
hearts
are
restles
till
they
rest
in
thee
.
It
is
not
then
to
live
after
our
own
lusts
,
for
which
we
wer
made
.
It
is
not
to
seek
after
riches
,
delights
or
honours
;
that
were
to
make
our selves
or
the
creature
our
last
end
,
whereas
of
God
,
and
for
him
are
all
things
,
and
in
particular
man
is
for
this
end
;
that
he
may
see
GOD
,
enjoy
GOD
,
and
be
blessed
as
his
Angels
and
as
himself
is
.
This
is
our
salvation
and
this
is
our
last
end
,
&
the
right
way
leading
to
it
,
is
to
know
GOD
here
,
to
Love
Him
,
to
Reverence
,
Praise
and
Serve
Him
in
holinesse
,
without
which
none
shall
see
His
Face
.
To
help
us
forward
to
this
end
GOD
hath
made
these
inferiour
creatures
,
and
hath
given
us
the
use
of
them
.
They
all
proclaime
to
us
the
Perfection
and
Excellencie
of
their
Maker
,
and
invite
us
to
know
and
love
Him
,
in
Whom
these
Perfections
are
infinitely
greater
then
in
them
,
and
who
hath
given
them
these
Perfections
,
more
for
our
good
then
for
theirs
.
They
are
appointed
as
means
to
help
us
to
serve
our
LORD
,
&
to
save
out
selves
and
that
this
might
be
done
the
more
effectually
and
cheerfully
,
He
hath
made
so
many
,
so
beautifull
,
so
admirable
creatures
,
serving
not
only
for
necessity
,
but
also
for
delight
.
Hence
the
beauty
of
colours
,
harmonie
of
sounds
,
pleasantnesse
of
odours
,
sweetnesse
of
meat
and
drinke
,
softnesse
of
rayment
,
plenty
of
fruits
,
preciousnesse
of
gold
,
silver
and
jewels
&c.
All
this
,
I
say
,
is
not
that
our
hearts
may
go
a
whoring
after
these
things
,
but
that
by
them
,
we
may
be
furthered
toward
our
last
end
,
to
wit
,
GOD
Himself
.
This
if
we
attaine
unto
,
happy
are
we
.
We
have
obtained
the
true
good
in
which
there
is
no
mixture
of
evil
;
the
perfect
good
in
which
there
is
no
defect
;
and
in
which
is
all
perfection
.
GOD
is
an
Infinite
Ocean
of
Goodnesse
,
Able
to
satisfie
our
desires
in
all
things
.
In
Him
is
infinite
Light
,
Beauty
,
Truth
,
Love
,
Power
,
Safety
,
&
therefore
in
the
possession
of
so
infinite
a
good
,
there
is
an
unspeakable
joy
,
and
perfect
peace
:
but
on
the
contrary
,
if
we
losse
this
true
and
last
end
we
have
lost
all
true
good
,
all
joy
,
all
peace
,
and
in
stead
thereof
,
incurre
Damnation
and
Eternall
Torment
.
Hence
followeth
,
Secondly
,
Hence
followeth
,
that
nothing
in
true
wisdom
,
should
be
extreamly
shuned
,
That
the
belly
of
the
glutton
,
and
the
gold
of
the
covetons
is
his
GOD.
So
give
a
man
all
the
world
&
let
the
whol
countrey
think
him
the
wisest
man
therin
,
if
he
sin
against
God
he
is
a
foole
:
if
he
have
no
other
thing
else
,
yet
if
he
serve
him
,
he
is
truly
WISE
.
Who
is
wise
and
he
shall
understand
?
who
is
prudent
and
he
shall
know
these
things
.
Hos.
14.
9.
But
let
us
now
come
to
the
Sentence
of
GOD.
This
night
&c.
This
night
.
This
she
weth
,
that
his
consultation
was
in
the
night
time
,
the
care
of
his
riches
bereaved
him
of
sleep
and
made
him
anxiously
to
be
thinking
on
them
,
when
he
should
have
been
at
rest
.
This
is
not
one
of
the
least
evils
of
riches
,
that
the
care
to
gather
,
preserve
and
imploy
them
,
spend
so
much
time
unto
us
,
which
is
a
thing
most
precious
,
so
that
often
they
give
us
no
leasure
to
naturall
refreshment
,
and
farrelesse
to
do
that
which
belongeth
to
the
Service
of
our
GOD
&
salvation
of
our
souls
.
THEOPHYLAC
addeth
,
That
it
was
sitly
in
the
night
,
that
he
had
such
thoughts
,
for
the
desire
of
his
riches
had
blinded
him
,
and
had
made
him
to
be
in
a
night
of
grosse
darknes
,
whence
all
his
thoughts
and
consultations
were
but
dreams
of
felicity
.
Observe
here
,
how
dreadfull
is
the
Sentence
of
GOD
against
this
man
.
1.
His
death
is
sudden
,
even
that
same
night
.
It
is
a
fearfull
and
dangerous
thing
to
be
taken
away
in
a
moment
.
Iob
34.
20.
To
be
snatched
away
suddenly
,
there
is
none
,
but
would
shune
this
,
and
therefore
it
hath
been
one
of
the
petitions
of
the
christian
Church
in
her
service
;
From
sudden
death
LORD
deliver
us
.
To
die
leasurely
is
more
painfull
indeed
for
the
body
somtimes
,
then
to
be
despatched
suddenly
,
but
very
advantagious
for
the
soul
.
It
giveth
a
man
time
,
to
call
himself
to
just
account
of
things
past
,
it
giveth
him
leasure
to
censure
unpartially
,
the
pleasures
of
sinne
and
vanities
of
this
world
,
to
detaste
them
,
and
to
mourne
for
them
,
and
so
to
perfect
repentance
.
The
Joyes
of
heaven
have
leasure
also
to
present
themselves
unto
our
minde
;
and
thus
a
man
by
means
of
departing
at
leasure
,
may
exercise
noble
acts
of
faith
,
love
,
hope
and
patience
.
By
means
of
it
,
he
may
also
do
great
good
to
others
.
It
giveth
him
occasion
to
advise
prudently
of
bestowing
charity
.
It
giveth
opportunity
of
giving
instruction
and
comfort
to
others
,
&
of
prayer
for
them
,
and
in
a
word
of
teaching
men
how
to
die
a
right
.
Thus
Moses
Josh●ah
and
David
died
,
and
so
all
good
men
would
wish
to
die
.
but
this
was
denied
to
this
wretch
,
he
is
snatched
away
suddenly
even
away
that
night
.
Secondly
,
This
should
teach
us
to
pray
to
God
,
To
watch
alwayes
,
because
wee
know
neither
the
day
nor
the
houre
of
our
LORDS
comming
.
Every
day
and
houre
,
we
should
have
our
loins
girded
,
with
the
girdle
of
mortification
of
our
affections
,
and
the
torches
or
lamps
of
good
works
shining
in
our
hands
.
If
thou
give
thy self
but
to
folly
this
night
,
what
knowest
thou
but
thy
sentence
shall
be
,
This
night
thy
soul
&c.
What
assurance
of
thy
life
hast
thou
more
then
he
?
let
us
learne
to
be
wise
by
such
examples
.
They
teach
us
a
most
profitable
lecture
,
they
who
have
been
so
overtaken
,
say
to
us
,
as
it
were
,
as
my
Judgment
was
,
so
also
shall
it
be
with
thee
:
yesterday
to
me
,
and
the
day
to
thee
.
Yesterday
I
was
,
where
thou
art
,
I
had
this
same
thoughts
of
long
life
and
happines
which
thou
hast
here
,
and
yet
even
then
my
body
was
condemned
to
the
dust
,
and
my
soule
brought
before
the
Tribunall
of
GOD
,
to
give
an
account
and
to
receive
the
sentence
of
justice
.
What
knoweth
thou
but
it
shall
be
so
with
thee
to
day
.
Would
God
wee
did
rightly
consider
this
,
That
we
might
number
our
dayes
,
and
apply
our
hearts
to
wisdome
,
esteeming
of
every
day
as
if
it
were
our
last
day
,
and
doing
that
in
it
,
which
wee
would
wish
to
bee
doing
,
if
death
were
come
.
Secondly
,
he
sayeth
,
They
shall
require
thy
soul
.
He
sayeth
not
,
he
shall
die
,
but
That
his
soul
shall
be
required
or
taken
away
.
The
words
import
first
,
that
this
should
be
done
to
him
against
his
will
,
resisting
and
strugling
to
the
contrary
.
2.
that
this
should
not
be
done
by
chance
,
but
by
justice
,
that
he
might
receive
his
sentence
according
to
his
doings
.
3
,
It
is
said
,
They
shall
take
,
to
signifie
,
that
the
devils
as
the
executioners
of
GODS
Justice
were
ready
to
execute
vengeance
upon
him
.
Here
is
a
dreadfull
sentence
,
whereby
the
soul
is
taken
away
.
The
soul
,
the
precious
soul
,
the
redemption
whereof
ceaseth
for
ever
.
The
soul
,
which
is
of
more
worth
then
all
the
world
.
What
profiteth
it
a
man
to
gaine
the
whole
world
,
if
he
losse
his
soul
?
The
soul
,
which
is
our
divine
part
,
the
Breath
of
GOD
,
and
Stamp
of
his
Countenance
.
The
soul
,
for
which
the
precious
Blood
of
Iesus
was
shed
.
The
soul
,
the
soile
,
which
if
it
were
rightly
manured
,
should
bring
forth
the
fruit
of
immortall
joy
.
That
this
soul
should
be
taken
away
unavoidably
,
first
to
judgement
,
&
thence
to
intollerable
torment
,
what
wo
and
misery
!
Hence
we
may
perceive
what
sorrow
and
anguish
was
in
the
soul
of
this
covetous
man
,
or
in
any
like
wretch
.
When
Belshazzar
Daniel
5.
6.
saw
the
hand-writting
against
him
on
the
wall
,
that
he
was
numbred
,
weighed
and
divided
,
His
countenance
was
changed
,
his
thoughts
were
troubled
within
him
,
the
joynts
of
his
loins
were
loosed
,
and
his
knees
did
smite
one
against
another
;
such
is
the
anguish
and
the
agonie
of
the
wicked
,
when
GOD
putteth
forth
his
Finger
,
and
writteth
on
their
body
,
by
an
incurable
disease
;
that
their
dayes
are
numbred
&
finished
:
when
he
wakens
their
conscience
,
&
writteth
therin
,
that
they
ar
weighed
and
found
to
be
light
,
and
that
they
must
be
divided
from
their
houses
,
lands
,
wife
,
children
,
friends
,
yea
and
that
the
soule
must
be
divided
from
the
body
,
and
that
the
one
must
go
to
be
the
meat
of
wormes
,
&
the
other
to
eternall
fire
.
If
such
a
man
look
back
to
his
life
,
his
sins
which
he
thought
evanished
,
his
negligence
and
coldnes
in
Gods
service
,
ambition
,
covetousnesse
,
malice
,
whordom●
&c.
rush
upon
him
like
so
many
furies
to
gnaw
his
conscience
,
&
to
rent
his
heart
in
pieces
,
and
tell
him
that
as
he
hath
had
their
sweet
,
so
must
he
have
their
bitternesse
.
If
he
look
before
him
,
he
sees
GOD
ready
to
cast
him
away
,
and
to
say
,
depart
from
me
thou
cursed
&c.
The
good
Angels
ready
to
forsake
him
,
and
the
devils
ready
to
snatch
up
his
soul
.
He
seeth
that
within
half
or
quarter
of
an
houre
,
he
must
change
his
bed
,
it
may
be
of
repose
,
which
his
children
and
friends
stand
about
,
with
a
bed
of
fire
,
with
a
company
of
horrible
spirits
,
with
everlasting
chains
&
everlasting
darknes
.
O
what
unspeakable
anguish
is
this
!
what
is
there
in
this
earth
that
can
countervaile
it
.
It
is
not
so
with
the
death
of
the
Godly
.
Though
nature
in
them
also
shune
death
,
yet
grace
in
end
prevaileth
.
Their
soule
is
not
taken
from
them
,
but
they
deliver
it
and
recommend
it
into
the
hand
of
GOD
the
Father
and
redeemer
of
spirits
,
In
thy
Hands
I
recommend
my
spirit
,
for
thou
hast
redeemed
it
O
Lord
GOD
of
trueth
sayeth
David
Psal.
31.
5.
They
are
content
to
go
out
of
the
body
,
as
out
of
a
prison
and
grave
.
They
desire
to
be
disolved
and
be
with
Christ
.
They
depart
in
peace
,
because
their
eyes
have
seen
the
Salvation
of
GOD.
They
count
the
last
day
of
their
life
,
the
first
of
their
happinesse
,
the
birth
day
of
eternity
,
which
shall
draw
aside
the
courtaine
,
and
make
them
clearly
see
,
which
before
they
saw
but
obscurely
.
They
know
that
day
shall
free
them
of
all
stormes
,
and
put
them
betwixt
the
Armes
of
their
Father
,
And
turne
their
trouble
into
rest
,
&
their
mourning
into
joy
and
their
basnes
into
glory
.
They
have
reason
therfore
,
to
be
content
when
it
pleaseth
GOD
to
call
.
The
LORD
grant
that
we
may
live
their
life
,
that
so
we
may
die
their
death
,
and
that
for
the
merits
of
Christ
&c.
THE
FIRST
SERMON
Upon
the
VI
Chapter
of
S.
IOHN
.
Vers.
43.
JESUS
therefore
Ansirered
and
said
unto
them
,
murmure
not
among
your selves
.
Vers.
44.
No
man
can
come
to
me
,
except
the
Father
which
hath
sent
me
draw
him
,
and
I
will
raise
him
up
at
the
last
day
.
OUr
blessed
Saviour
having
entred
upon
a
most
heavenly
discourse
concerning
the
Dignity
of
himself
,
And
Iesus
answered
unto
them
,
saying
,
murmure
not
among
your selves
.
2.
Yee
have
an
heavenly
instruction
given
to
them
,
and
to
us
all
in
them
,
concerning
the
way
by
which
we
come
to
Him
,
No
man
can
come
to
me
,
except
the
Father
which
hath
sent
me
draw
him
.
3.
Yee
have
the
happines
of
them
who
are
so
drawn
by
vertue
thereof
unto
Christ
,
And
I
will
raise
him
up
at
the
last
day
.
And
Iesuus
answered
and
said
unto
them
,
murmure
not
among
your selves
.
These
words
insinuate
as
we
said
,
that
the
occasion
of
our
Saviours
following
discourse
was
the
murmuring
of
the
Iews
,
whereof
yee
may
reade
immediatly
before
my
text
.
They
murmured
because
he
said
,
I
am
the
bread
that
came
down
from
heaven
.
They
said
is
not
this
the
son
of
Ioseph
,
whose
father
and
mother
we
know
?
how
then
is
it
that
he
sayeth
,
I
came
down
from
heaven
?
They
were
so
farre
from
beleeving
and
receiving
thankfully
his
heavenly
Words
,
that
they
murmured
at
them
and
condemned
them
within
themsolves
.
Beside
they
had
heard
&
seen
his
great
Miracles
,
which
he
wrought
to
confirme
his
Word
.
He
had
fed
five
thousand
with
five
loaves
,
as
ye
may
reade
in
the
beginning
of
this
chap.
He
had
healed
many
sick
,
and
had
raised
the
dead
.
These
things
might
have
perswaded
them
that
he
was
more
then
a
man
,
&
that
he
had
a
divine
Nature
,
since
for
confirming
of
his
Deiety
,
these
Miracles
wet
wrought
by
him●
at
least
by
these
wonders
they
might
have
been
induced
to
think
,
that
he
was
such
an
One
,
who
would
not
speak
but
Truth
,
and
that
therefore
they
should
have
humbly
received
his
Words
though
not
understood
by
them
,
and
that
they
should
have
devotly
searched
after
the
true
meaning
of
them
.
Yet
misregarding
both
his
divine
Words
and
wonderfull
Works
,
they
turne
to
culumnies
&
murmuring
.
The
reason
is
clear
from
the
text
,
which
our
Saviour
openeth
up
more
fully
hereafter
.
They
were
carnall
,
and
savored
only
the
things
of
the
flesh
.
Their
hearts
were
upon
their
bodily
food
,
whereof
while
they
had
expectation
,
they
received
him
as
the
promised
Messias
,
and
would
have
made
him
a
King
as
ye
may
reade
before
,
but
this
hope
being
gone
when
they
heard
him
speak
of
an
heavenly
bread
which
came
down
from
heaven
,
they
despise
himself
as
vile
,
and
murmure
at
his
Words
as
false
.
Such
is
the
corruption
of
our
blinde
and
perverse
nature
,
that
we
reject
and
condemne
,
whatsoever
savoureth
not
to
our
carnall
sense
&
judgement
,
by
which
we
presume
to
measure
things
divine
,
which
when
understood
should
he
beleeved
,
and
when
not
understood
should
be
reverenced
&
adored
.
But
of
this
by
GODS
Grace
,
we
shall
have
occasion
to
speak
more
fully
hereafter
.
Therefore
we
come
now
to
the
second
point
.
No
man
can
come
to
me
,
except
the
Father
which
hath
sont
me
draw
him
.
Here
is
the
instruction
given
by
our
Saviour
to
them
,
whereby
also
he
confoteth
their
murmuring
as
if
he
would
say
,
yee
murmure
unjustly
,
there
is
no
falshood
in
my
doctrine
;
but
yee
do
not
understand
nor
beleeve
it
.
because
none
can
do
this
,
But
he
which
is
drawn
and
enlightned
by
the
Father
that
hath
sent
me
,
which
yee
are
not
,
through
your
own
default
.
Put
the
case
a
man
of
great
learning
were
teaching
in
schools
,
of
high
and
sublime
mysteries
,
which
cannot
be
understood
by
them
who
are
unlearned
:
if
rude
and
unlettered
men
should
come
in
and
heare
him
,
and
condemne
what
he
said
as
false
and
untrue
,
he
might
justly
say
to
them
,
it
is
not
the
falshood
or
absurdity
of
my
doctrine
,
which
maketh
you
to
disassent
from
it
,
but
it
is
your
want
of
learning
,
without
which
this
doctrine
cannot
be
understood
.
So
our
Saviour
telleth
these
carnall
hearers
,
that
there
was
no
default
in
that
which
he
had
said
,
but
that
they
wanted
that
preparation
without
which
they
could
not
embrace
his
Words
.
He
might
have
said
ye
beleev●
not
what
I
shy
,
because
ye
are
blinde
,
carnall
and
perverse
,
but
he
choiseth
rather
to
tell
them
of
the
necessity
being
drawn
by
the
Father
who
sent
him
,
for
this
end
that
he
might
be
understood
and
beleeved
.
This
he
doeth
first
to
show
that
his
doctrine
was
not
false
nor
contrary
to
God
,
but
a
true
and
divine
doctrine
to
the
beliefe
wherof
,
the
Father
himself
draweth
2.
to
shew
that
it
is
not
in
the
power
of
man
to
understand
and
receive
so
high
mysteries
,
but
that
the
speciall
aide
and
assistance
of
GOD
is
necessary
thereunto
.
3.
He
speaketh
this
to
strick
them
with
a
just
terrour
,
by
considering
that
they
were
not
enlightned
and
drawn
by
GOD
,
and
to
stirre
them
up
humbly
to
beg
this
heavenly
Favour
at
the
Hands
of
GOD.
This
much
for
these
words
in
generall
.
For
the
more
full
understanding
of
them
,
wee
shall
by
GODS
Grace
open
up
more
particularly
what
this
drawing
of
the
Father
is
,
Without
which
no
man
can
come
to
the
Son
.
Many
things
may
bee
and
are
curiously
disputed
here-anent
;
but
we
shall
of
purpose
forbeare
them
,
and
insist
upon
these
things
,
which
may
serve
more
for
your
edification
.
first
then
yee
are
to
understand
,
that
this
drawing
of
GOD
is
the
Calling
of
GOD
,
as
our
Saviour
himself
expoundeth
it
in
the
verses
immediatly
following
.
But
every
calling
,
is
not
this
Calling
whereof
chiefly
he
intendeth
to
speak
here
.
There
is
a
generall
Calling
of
men
by
God
,
common
both
to
the
reprobate
and
elect
,
and
there
is
a
calling
peculiar
to
the
Elect.
1.
There
is
a
calling
common
to
both
,
by
which
God
calleth
men
both
outwardly
and
inwardly
.
He
calleth
all
that
are
within
the
Church
by
his
Word
heard
and
read
,
publickly
and
privatly
.
He
calleth
by
prosperity
and
adversity
,
by
allurements
and
by
scourges
.
Somtimes
he
hedgeth
up
the
wayes
of
men
with
thornes
of
affliction
,
That
they
may
turne
back
from
their
evil
way
,
to
their
God
whom
they
have
forsaken
.
Hos.
2.
6.
Somtimes
He
loadneth
them
with
blessings
,
that
thereby
he
may
draw
them
,
as
it
were
,
with
cords
and
hands
of
love
.
Hos.
11.
4.
So
also
inwardly
his
divine
illustrations
and
inspirations
are
in
some
measure
communicated
both
to
the
good
and
to
the
bade
,
They
taste
of
the
good
Word
of
GOD
,
&
of
the
heavenly
gift
,
and
of
the
powers
of
the
world
to
come
.
Heb.
6.
5.
They
are
brought
to
some
beliefe
and
consideration
somtimes
of
death
and
judgement
,
of
the
pains
of
hell
and
joyes
of
Heaven
,
and
by
all
these
meanes
GOD
calleth
and
knocketh
,
as
it
were
,
at
their
hearts
that
they
may
open
,
yea
not
once
but
often
doeth
he
this
,
This
calling
in
some
sort
may
be
called
a
drawing
&
it
is
not
excluded
here
,
yet
is
it
not
that
wherof
our
Saviour
chiefly
speaks
,
for
he
speaketh
of
that
calling
which
maketh
men
effectually
to
follow
it
,
as
appeareth
by
the
next
verses
.
Therefore
I
said
,
there
is
another
calling
proper
to
the
Elect
,
whereby
God
so
concurreth
with
the
means
used
by
him
,
that
he
effectually
enlighteneth
the
minde
,
changeth
the
heart
and
draweth
it
after
him
,
by
his
Grace
preveening
,
exciting
,
assisting
and
accompanying
them
powerfully
,
till
they
attaine
unto
the
end
of
their
faith
,
which
is
the
salvation
of
their
soules
.
Hence
our
Saviont
sayeth
,
a
little
before
,
All
that
the
Father
giveth
unto
me
,
cometh
unto
me
,
and
him
that
cometh
unto
me
,
I
will
in
no
wayes
cast
out
.
So
they
that
are
thus
drawn
are
given
by
the
Father
;
Of
him
they
hear
and
learne
,
as
he
sayeth
in
the
next
words
,
and
therefore
undoubtedly
come
to
Christ
,
This
is
that
Gift
and
Grace
of
effectuall
Calling
,
which
overcometh
the
hardest
heart
that
it
meeteth
with
,
and
is
rejected
by
none
,
as
holy
AUGUSTINE
speaketh
.
This
is
that
which
the
devote
soule
desireth
in
the
first
of
the
Canticles
4.
Draw
me
and
wee
will
rune
after
thee
.
Of
this
drawing
chiefly
,
That
without
it
none
can
come
to
Christ
,
as
our
Saviour
saith
here
;
which
he
also
mainly
intends
in
this
place
.
If
out
Saviour
had
not
called
upon
Lazarus
when
he
was
in
his
grave
with
a
mighty
Voice
saying
,
Lazarus
come
forth
,
he
should
have
remained
there
still
,
untill
he
had
returned
into
the
dust
.
Even
so
except
the
Voice
of
GOD
Call
and
Draw
us
out
of
our
corruption
,
we
can
never
come
out
of
it
.
Without
me
sayeth
our
LORD
,
Yee
can
do
nothing
.
We
are
not
sufficient
of
our selves
as
of
our selves
,
to
thinke
a
good
thought
,
but
all
our
sufficiency
is
of
GOD.
2.
Cor.
3.
5.
Our
minds
are
full
of
blindnes
,
vanity
and
forgetfulnes
:
our
wills
are
perverse
and
bent
to
evil
and
our
spirituall
enemies
are
mighty
,
Yea
beside
that
,
these
actions
whereby
we
must
follow
GOD
are
sublime
,
heavenly
and
supernaturall
,
which
nature
of
it self
can
never
reach
unto
.
If
the
body
of
a
man
be
able
and
found
,
he
may
indeed
walke
and
rune
;
yet
can
he
not
slie
,
because
that
is
above
the
reach
and
power
of
nature
:
even
so
,
although
there
were
not
that
corruptions
in
us
,
which
is
indeed
in
us
,
yet
without
the
speciall
Assistance
of
GOD
,
we
could
never
mount
up
to
these
high
&
heavenly
actions
,
whereby
we
follow
Christ
,
by
believing
his
Truth
,
by
loving
his
Goodnes
and
hoping
in
his
Mercy
.
It
is
necessary
therefore
that
we
be
furnished
by
him
with
new
Strength
,
whereby
he
draweth
us
,
and
inableth
us
to
follow
after
him
.
He
giveth
us
the
eye
of
Faith
,
whereby
we
may
beleeve
,
meditate
&
contemplate
these
mysteries
which
are
necessary
to
be
known
for
our
salvation
.
God
saieth
S.
PAUL
2.
Cor.
4.
who
commanded
light
to
shine
out
of
darknes
,
hath
made
his
Light
to
shine
in
our
hearts
.
He
giveth
to
our
soules
the
spirituall
feet
,
or
rather
wings
of
Hope
and
Love
,
by
which
we
may
follow
after
him
.
They
that
wait
upon
the
LORD
Isa.
40.
31.
shall
renew
their
strength
:
they
shall
mount
up
as
the
●agels
,
they
shall
run
and
not
be
weary
,
they
shall
walk
&
not
be
faine
.
Love
and
Hope
which
are
the
affections
of
the
soul
,
are
as
it
were
,
the
feet
of
it
,
whereby
it
moveth
toward
that
,
which
it
apprehendeth
as
Good
.
Love
is
the
chief
affection
and
,
as
it
were
,
the
right
foot
.
Thence
ariseth
desire
of
Good
when
it
is
absent
,
joy
of
Good
when
it
is
present
:
hatred
of
the
contrary
evill
,
feare
of
that
evil
when
it
approacheth
,
and
sorrow
for
it
when
it
seizeth
on
us
.
Hope
is
,
as
it
were
,
the
least
foot
of
the
soule
,
whereby
we
move
toward
that
Good
which
is
hard
to
be
obtained
.
From
it
ariseth
boldnes
,
courage
,
magnanimity
,
constancie
to
endure
travails
and
troubles
,
anger
&
zeale
to
resist
impediments
.
But
this
Love
and
Hope
simply
considered
will
never
leade
us
in
the
way
to
Christ
,
and
therefore
as
God
giveth
us
Faith
to
be
a
spirituall
eye
,
so
he
giveth
us
supernaturall
Love
and
Hope
,
to
be
the
feet
of
our
soule
whereby
we
may
move
and
runne
after
Christ
in
the
way
of
the
obedience
of
these
commandements
,
which
by
the
light
of
faith
are
manifested
to
us
,
yet
so
as
we
chiefly
leane
to
the
Love
of
GOD
and
our
neighbour
,
which
is
,
as
I
said
,
the
right
and
chief
foot
,
whereby
our
hope
is
strengthened
and
confirmed
,
For
hope
maketh
us
not
ashamed
,
because
the
Love
of
GOD
is
shed
abroad
i●
our
hearts
by
the
holy
Ghost
which
is
given
us
.
Rom.
5.
5.
To
conclude
this
point
then
.
This
drawing
is
so
necessary
,
that
without
It
noné
did
ever
come
or
shall
ever
come
to
Christ
.
Of
our selves
we
can
,
with
these
Jews
,
murmure
at
his
Words
&
disassent
from
them
,
but
cannot
beleeve
them
,
farrelesse
can
we
love
him
and
trust
in
his
mercy
.
Without
common
calling
spoken
of
before
,
none
can
come
at
all
in
any
measure
,
and
without
this
effectuall
drawing
,
none
can
come
as
he
ought
.
Secondly
,
This
drawing
of
the
Father
is
not
necessary
only
for
one
moment
,
but
is
a
continued
and
perpetuall
assistance
.
We
cannot
begin
without
it
,
nor
without
it
can
wee
end
.
It
is
GOD
that
worketh
in
us
both
to
will
and
to
do
.
Some
thought
that
the
beginning
of
our
conversion
is
from
our
solves
,
but
most
falsly
.
There
is
no
good
thought
nor
good
affection
in
us
but
from
God
.
till
he
preveene
and
excite
us
,
we
can
neither
seek
nor
desire
as
we
ought
.
The
devote
soule
had
never
said
,
Draw
me
and
we
will
ran
after
thee
,
except
in
some
measure
before
she
had
been
drawn
and
excited
to
seek
and
to
desire
to
run
after
Christ
.
Therefore
our
LORD
saieth
;
Behold
I
stand
at
the
doore
&
I
knock
.
He
knocketh
before
we
open
,
yea
he
softneth
&
he
openeth
it
,
as
he
did
the
heart
of
Lydia
.
Our
endevours
are
none
at
all
saieth
S.
BERNARD
except
they
be
excited
.
He
saith
,
Seek
my
Face
,
before
we
answer
,
Thy
Face
LORD
I
will
seek
,
hide
not
thy
Face
from
me
,
neither
cast
away
thy
servant
in
displeasure
.
So
on
the
other
part
our
endevours
are
but
in
vaine
,
if
they
be
not
still
assisted
&
accompanied
by
the
powerfull
Grace
of
GOD.
Hence
David
sayeth
in
that
same
place
before
cited
,
Thou
hast
been
my
help
,
leave
me
not
neither
forsake
me
O
GOD
of
my
salvation
.
I
have
laboured
more
abundantly
then
all
the
Apostles
sayeth
S.
PAUL
,
yet
not
I
but
the
Grace
of
God
that
is
within
me
.
Albeit
we
be
set
in
the
right
way
,
yet
can
wee
not
go
a
foot
except
Christ
bee
with
us
.
Except
thy
Presence
go
with
us
,
take
us
not
hence
said
MOSES
to
the
LORD
,
Exod.
33.
who
answered
him
,
My
Presence
shall
go
before
thee
and
give
thee
rest
.
Whence
is
it
that
Godly
men
do
not
only
follow
Christ
,
but
think
his
yoake
easie
and
his
burden
light
?
because
Christ
&
his
Grace
is
alwayes
with
them
,
supporting
,
strengthening
&
comforting
them
.
Hence
the
deniall
of
themselves
,
seemeth
easie
,
their
patience
sweet
,
their
humility
glorious
,
their
prayers
and
devetion
pleasant
and
joyfull
.
Christ
going
before
them
also
,
as
it
were
,
from
whose
precious
oyntments
so
sweet
a
smell
proceedeth
,
as
allureth
and
draweth
after
him
those
that
do
perceive
them
.
His
divine
Perfections
are
,
as
it
were
,
these
precious
oyntments
,
especally
his
Mercy
,
Wisdome
and
Holines
,
all
which
send
forth
a
sweet
&
flagrant
smell
which
is
most
powerfull
to
draw
after
him
:
what
are
his
gracious
Promises
and
manifold
Blessings
,
his
heavenly
Illustrations
;
his
divine
Consolations
,
and
most
sweet
affections
of
devotion
?
but
,
as
it
were
,
the
sweet
and
flagrant
smell
of
his
Mercy
.
What
is
his
word
which
is
the
word
of
life
?
that
discovereth
to
us
the
way
of
salvation
,
but
,
as
it
were
,
the
sweet
savour
of
his
Wisdome
.
So
all
these
excellent
vertues
that
were
in
him
,
were
,
as
it
were
;
the
savour
of
his
Holines
,
whereby
it
diffuseth
it self
for
alluring
and
drawing
men
to
him
,
and
that
still
nearer
and
nearer
.
Thus
his
drawing
of
us
,
continueth
still
while
we
are
here
,
Neverthelesse
,
I
am
continually
with
thee
,
sayeth
David
,
Psal.
73.
Thou
holdest
me
by
my
right
hand
,
thou
wilt
guide
me
by
thy
counsell
,
and
afterwards
receive
me
into
Glory
.
Thirdly
,
This
draught
of
us
by
God
is
in
some
sort
reciprocall
&
mutuall
.
As
he
draweth
us
,
so
in
some
sort
,
we
draw
him
.
We
draw
God
to
us
by
our
prayers
,
sighs
and
groans
,
yea
by
them
we
hold
and
bind
him
in
a
manner
.
Let
me
go
said
he
to
Iacob
wrestling
with
him
,
For
the
day
approacheth
.
Let
me
alone
said
he
to
Moses
that
my
anger
may
vaxe
hote
.
Thus
by
every
vertue
,
patience
,
chastitie
,
mercy
&c.
And
by
every
good
worke
,
we
draw
God
in
some
measure
to
us
,
who
the
better
we
are
,
draweth
the
nearer
to
us
,
and
delighteth
the
more
in
us
.
But
especially
,
we
draw
him
to
us
by
love
,
which
GOD
himself
who
is
Love
doeth
alwayes
accompany
.
He
that
abideth
in
love
abideth
in
GOD
,
and
GOD
abideth
in
him
sayeth
S.
IOHN
.
If
any
man
love
me
,
sayeth
our
LORD
,
I
will
love
him
,
and
my
Father
will
love
him
;
and
my
Father
and
I
will
come
and
dwell
with
him
.
Thus
being
drawn
by
God
,
we
draw
him
to
us
in
some
manner
:
but
yet
absolutly
we
draw
not
him
,
but
by
him
are
drawn
to
himself
;
For
it
is
he
who
giveth
us
all
that
strength
of
beauty
,
vertue
and
love
which
pleaseth
him
,
&
he
giveth
it
for
this
effect
,
that
we
may
be
united
more
and
more
to
Him
wherein
our
Happinesse
standeth
.
Fourthly
,
to
run
after
him
.
The
Manichees
,
as
CHRIGOST
.
here
reporteth
affirmed
,
that
man
was
drawn
to
GOD
violently
,
and
that
his
will
was
forced
,
for
which
doctrine
they
alledged
this
place
,
No
man
can
come
to
me
&c.
This
was
a
foolish
and
absurd
doctrine
.
A
man
cometh
not
to
Christ
by
bodily
motion
,
but
by
the
beliefe
of
his
minde
&
love
of
his
heart
,
which
cannot
be
against
the
will
.
Thou
may
come
to
the
Church
,
saith
holy
AUGUSTINE
,
against
thy
will
,
thou
may
come
to
the
altar
against
thy
will
,
thou
may
take
the
sacrament
also
against
thy
will
,
but
believe
,
canst
thou
not
against
thy
will
,
for
with
the
hear●
man
beleaveth
unto
righteousnesse
,
and
with
the
mouth
confession
is
made
unto
salvation
,
and
againe
,
If
thou
comest
against
thy
will
thou
beleevest
not
,
and
if
thou
beleevest
not
,
thou
comest
not
at
all
.
Neither
doeth
the
word
of
drawing
,
Trahit
sua
quemue
voluptas
said
the
Poet
,
which
testimony
S.
AUGUSTINE
citeth
here
,
And
if
men
sayeth
he
,
be
truly
said
to
be
drawn
by
their
own
pleasure
,
how
much
more
may
they
be
said
to
be
drawn
by
truth
and
righteousnesse
,
happines
and
eternall
lise
,
all
which
Christ
is
.
Thus
in
holy
scripture
,
Hos.
11.
The
LORD
sayeth
,
That
he
drew
the
people
of
the
Jews
,
with
the
bands
of
men
,
and
with
the
cords
of
love
,
meaning
his
benefits
which
he
abundantly
poured
upon
them
,
which
might
have
served
as
cords
to
draw
them
unto
him
.
But
it
may
be
yee
will
say
,
Secondly
,
effectuall
Calling
is
called
a
drawing
,
to
signifie
the
vehement
and
mighty
power
whereby
GOD
changeth
the
heart
of
man
,
when
it
is
his
purpose
to
bring
it
home
to
himself
.
drawing
importeth
vehemencie
and
strength
,
and
what
is
so
mighty
and
strong
,
as
this
change
of
the
right
hand
of
the
most
high
.
Thereby
somtimes
suddenly
hee
so
worketh
upon
the
soul
of
man
,
that
he
who
was
before
drowned
in
vice
,
and
long
accustomed
to
it
,
beginneth
now
to
abhore
that
which
most
vehemently
before
he
loved
,
and
on
the
contrary
to
desire
&
love
that
which
before
he
abhored
.
By
this
power
he
that
before
was
the
enemie
&
persecutor
,
it
may
be
of
Christ
,
When
the
heavenly
Light
had
shined
about
S.
PAUL
:
yea
when
it
had
shined
within
him
,
and
when
God
had
stretched
out
his
Hand
,
and
had
taken
hold
of
his
heart
,
he
incontinent
cryed
out
,
LORD
,
what
will
thou
have
me
to
do
?
Now
he
acknowledgeth
him
to
he
his
LORD
and
the
Law-giver
,
whom
before
hee
esteemed
a
Transgressor
of
the
law
.
Now
he
offereth
himself
to
do
his
Will
,
whom
before
he
persecuted
,
although
he
himself
should
therfore
have
been
persecuted
.
This
Calling
indeed
was
extraordinary
,
yet
some
thing
like
thereunto
we
may
find
in
every
one
that
is
effectually
called
.
This
is
shadowed
forth
in
the
parable
of
calling
to
the
marriage
.
Luk.
14.
All
were
called
indeed
,
but
some
were
but
simplie
called
,
and
after
their
refusall
no
more
urged
,
but
others
were
not
left
untill
they
were
brought
in
;
the
king
commandeth
to
compell
them
to
come
in
.
So
God
dealeth
with
his
elect
.
he
so
calleth
,
that
he
leaveth
them
not
till
they
answer
,
and
follow
him
.
Till
then
he
still
urgeth
,
by
perswasions
,
exhortations
,
reprooffs
,
benefits
,
scourges
,
illustrations
and
inspirations
,
though
they
be
blind
;
he
by
calling
giveth
them
sight
to
know
the
way
to
the
banqueting
house
,
although
they
be
halt
and
maimed
,
he
giveth
them
feet
to
walk
unto
it
.
And
in
a
word
no
lesse
powerfully
bringeth
them
unto
himself
,
then
if
he
did
use
violence
unto
them
.
Thirdly
,
The
Kingdome
of
heaven
sayeth
our
Saviour
suffereth
violence
,
and
the
violent
entereth
by
force
.
Thus
we
see
our
effectuall
calling
is
not
without
cause
called
a
drawing
of
us
by
the
Father
who
of
his
infinite
Goodn●s
,
&
by
his
almighty
Power
worketh
so
on
our
hearts
,
that
of
unwilling
he
maketh
us
to
be
willing
,
to
run
after
him
.
This
doctrine
serveth
first
to
teach
us
al
humility
.
If
thou
have
any
good
,
thou
may
perceive
from
this
which
hath
been
said
,
that
it
is
not
of
thy self
but
from
God
.
O
man
who
hath
discerned
thee
?
what
hast
thou
,
but
that
which
thou
hast
received
?
and
of
thou
hast
received
it
,
why
●oustest
thou
as
if
thou
hadest
not
received
it
?
No
honour
herein
is
due
to
us
,
but
all
the
glory
belongeth
to
him
,
From
whom
every
good
gift
and
every
perfect
giving
descendeth
.
Againe
,
if
as
yet
thou
have
nothing
which
is
truly
good
,
blame
not
God
,
but
thy self
;
through
whose
default
it
is
that
thou
art
not
drawn
by
him
.
No
man
indeed
can
come
to
him
except
he
be
drawn
,
but
if
any
man
be
not
drawn
,
this
is
to
be
imputed
to
his
own
wickednes
.
As
GOD
draweth
none
but
out
of
his
free
Mercy
,
so
he
leaveth
none
but
out
of
his
uncontrollable
justice
.
Humble
therfore
thy self
,
and
acknowledge
as
the
truth
is
,
that
thou
hast
not
used
the
means
a
right
which
he
hath
given
thee
,
but
on
the
contrary
,
hath
abused
his
manifold
Blessings
.
Lastly
,
This
serveth
also
to
work
in
us
humility
,
while
we
consider
the
different
dealing
of
God
towards
diverse
persons
,
of
whom
some
are
drawn
and
some
are
not
drawn
by
him
.
Go
not
to
inquire
curiously
,
why
this
man
is
drawn
,
and
that
man
is
not
drawn
,
although
,
it
may
be
,
that
he
that
is
drawn
,
is
no
lesse
if
not
more
unworthy
,
then
he
who
is
not
drawn
.
If
thou
search
into
this
,
it
is
presumption
;
humility
contenteth
it self
with
this
,
that
if
any
be
not
drawn
,
it
is
through
their
own
fault
,
&
if
any
be
drawn
,
it
is
of
the
bounty
of
God
,
who
may
do
with
his
own
what
he
will
.
Humility
maketh
us
cover
our
faces
with
the
Seraphims
&
to
adore
this
great
mysterie
,
&
to
cry
out
with
them
Holy
,
holy
,
holy
,
is
the
LORD
GOD
of
Hosts
,
Holy
is
be
in
all
his
wayes
,
Holy
is
he
,
both
when
he
draweth
and
when
he
draweth
not
,
when
he
calleth
men
to
him
,
and
when
he
rejecteth
them
.
It
maketh
us
to
cry
out
with
S.
PAUL
,
O
the
deepe
of
the
riches
,
both
of
the
Wisdome
and
Knowledge
of
GOD.
how
unsearchable
are
his
judgements
,
and
his
Wayes
are
past
finding
one
.
Secondly
,
Inquire
not
,
sayeth
holy
AUGUSTINE
upon
this
place
,
Why
GOD
draweth
this
man
,
and
why
he
draweth
not
that
man
:
but
understand
&
receive
this
counsell
,
if
thou
thy self
be
not
drawn
,
pray
to
God
that
thou
may
be
drawn
.
Are
we
not
yet
converted
,
we
should
carefully
use
the
means
especially
of
prayer
that
we
may
be
converted
.
And
suppose
we
be
converted
,
yet
should
we
still
cal
on
God
,
that
he
would
yet
draw
us
more
,
that
we
may
run
after
him
.
We
should
say
with
David
;
Thou
hast
been
mine
help
,
leave
me
not
neither
forsake
me
,
O
God
of
my
salvation
.
Thirdly
,
death
the
wages
of
sinne
.
4.
That
which
he
calleth
thee
unto
is
perfect
Happines
.
He
calleth
thee
to
life
,
even
the
life
of
Grace
,
he
calleth
thee
to
Peace
,
even
to
that
peace
▪
that
passeth
understanding
,
he
calleth
thee
to
the
Gifts
&
Joy
of
his
Spirit
,
yea
to
the
participation
of
his
,
blessed
.
Spirit
himself
.
He
calleth
thee
to
the
great
banquet
,
wherein
thou
art
to
receive
not
earthly
food
,
but
the
bread
of
life
which
came
down
to
give
life
to
the
world
.
And
will
thou
not
hearken
unto
him
?
wofull
&
miserable
shal
thy
estate
be
,
when
some
refused
to
come
to
the
feast
of
the
great
King
,
Luk.
14.
He
vaxed
angry
,
&
said
,
they
should
never
taste
of
his
banquet
.
If
Wisdom
call
&
we
answer
not
,
if
she
stretch
out
her
hands
and
we
regard
not
.
Prov.
1.
24.
She
also
will
laugh
at
our
destruction
,
and
mock
when
our
feare
cometh
:
we
shall
call
but
she
shall
not
answer
,
we
shall
seek
her
early
but
shall
not
find
her
.
The
Lord
make
us
wise
,
that
we
may
consider
this
aright
,
and
that
for
the
Merits
of
Christ
Iesus
,
to
whom
with
the
Father
&c.
THE
SECOND
SERMON
Upon
the
VI
Chapter
of
S.
JOHN
.
Vers.
44.
〈…〉
And
I
will
raise
him
up
at
the
Last
day
.
Vers.
45.
It
is
written
in
the
prophets
,
And
they
shall
be
all
taught
of
GOD.
Every
man
therefore
that
hath
heard
,
and
hath
learned
of
the
Father
cometh
unto
mee●
.
YEe
have
already
heard
the
instruction
given
by
the
LORD
unto
the
murmuring
Jews
;
That
none
can
come
to
him
except
he
be
drawn
by
his
Father
who
sent
him
.
In
the
words
now
read
,
he
showeth
first
the
happy
estate
of
them
who
are
drawn
by
the
Father
,
and
come
unto
him
,
confirming
withall
his
former
discourse
where
at
they
murmured
.
2.
He
proveth
the
necessity
of
that
drawing
before
mentioned
and
more
fully
explaine●h
it
,
It
is
written
in
the
prophets
,
Thy
shall
be
all
taught
of
God
.
And
I
will
raise
him
up
at
the
last
day
.
These
words
are
added
here
by
our
LORD
,
that
men
cannot
come
to
him
,
except
they
be
drawn
by
the
Father
.
Some
might
have
thought
because
of
this
,
that
he
was
inferiour
to
the
Father
:
therefore
he
saieth
,
That
he
shall
raise
him
up
at
the
last
day
;
which
importeth
no
lesse
power
then
that
is
whereby
men
are
drawn
by
the
Father
.
2.
These
words
ar
added
to
confirme
that
which
he
said
before
;
namely
,
That
he
is
the
bread
of
life
,
and
came
down
from
heaven
.
To
confirme
this
,
I
say
,
especially
in
the
minds
of
beleevers
.
For
if
he
raise
up
men
at
the
last
day
,
undoubtedly
he
is
not
from
the
earth
:
but
from
heaven
and
if
he
give
life
to
them
that
are
dead
,
he
may
be
justly
called
The
bread
of
life
.
3.
He
addeth
these
words
to
comfort
Beleevers
,
and
to
terrifie
unbeleevers
.
For
no
greater
comfort
can
be
to
them
that
receive
him
by
a
true
and
lively
faith
,
then
the
assured
hope
,
that
they
shall
be
raised
up
by
him
from
death
,
to
a
glorious
and
immortall
life
,
and
on
the
other
part
,
it
is
matter
of
exceeding
terror
to
the
unbelieving
and
wicked
,
that
they
shall
not
be
partakers
of
this
blessed
resurrection
,
but
they
shall
be
raised
up
to
shame
and
confusion
.
This
point
is
urged
diverse
times
hereafter
by
our
LORD
;
confidence
,
joy
and
glory
at
our
death
and
resurrection
,
but
if
we
do
otherwayes
,
we
can
expect
nothing
but
terrour
,
sorrow
and
confusion
.
Though
we
think
little
now
of
death
and
resurrection
,
yet
they
wil
come
;
It
is
appointed
for
all
men
once
to
die
,
and
after
death
cometh
judgement
.
The
soul
will
be
called
out
of
the
body
,
the
body
will
be
called
out
of
the
grave
,
and
both
will
be
called
before
the
Tribunall
of
GOD.
If
thou
hearkned
devotly
and
obediently
to
his
Calling
here
,
Thou
shalt
lift
up
thine
head
then
,
being
confident
that
thy
redemption
draweth
near
.
When
GOD
sayeth
to
thy
soul
at
death
,
Come
out
,
thou
shalt
encourage
it
,
and
say
.
Go
〈◊〉
my
soule
,
fear
n●t
,
it
is
the
Voice
of
my
Beloved
,
calling
not
to
destroy
but
to
save
thee
.
It
is
the
voice
of
him
,
who
hath
often
called
me
before
,
and
whom
I
have
answered
by
his
Grace
.
It
is
the
Voice
of
him
that
I
was
longing
for
.
He
said
to
me
before
,
Behold
I
come
,
&
I
have
answered
even
so
,
Amen
LORD
Iesus
come
.
But
on
the
contrary
,
if
thou
hast
despised
his
gracious
and
mercifull
Calling
here
,
thy
terrour
shall
be
unspeakable
at
death
and
at
the
resurrection
.
He
shall
call
,
when
thy
Lamp
is
not
prepared
,
and
albeit
thou
would
not
be
drawn
by
his
Mercy
,
his
Justice
shall
draw
thy
soule
out
of
thy
body
at
death
,
and
thy
body
out
of
the
grave
at
the
resurrection
.
although
thou
call
then
,
he
will
not
heare
;
but
will
say
,
Depart
from
me
I
know
thee
not
.
Long
have
I
cast
open
the
doore
of
my
Mercy
unto
thee
,
but
thou
would
not
enter
,
and
now
it
is
shute
.
O
how
terrible
shall
this
Calling
or
rather
Drawing
of
iustice
be
to
the
disobedient
soule
&
body
!
Faine
would
they
draw
back
into
that
very
nothing
out
of
which
they
were
brought
.
Therefore
the
wicked
shall
say
then
unto
the
hills
and
to
the
mountains
,
fall
upon
us
,
and
cover
us
from
the
Face
of
him
that
sitteth
upon
the
Throne
:
and
from
the
Face
of
the
Lamb.
Let
us
therefore
while
we
have
time
,
thinke
both
upon
his
Mercy
&
Justice
.
These
are
the
two
armes
of
his
Providence
whereby
he
draweth
to
good
,
and
from
evil
.
MERCY
is
,
as
it
were
,
his
Right-Hand
,
which
is
alluring
and
comfortable
:
justice
,
his
Left-Hand
,
which
is
terrifying
and
dreadfull
.
Let
us
labour
,
That
his
left
hand
may
be
vnder
our
head
,
as
the
Spouse
speaketh
,
and
that
his
right
hand
may
embrace
us
,
that
is
,
let
us
thinke
upon
his
gracious
Promises
,
that
we
may
be
allured
to
obey
him
,
and
withall
consider
his
dreadfull
terrours
,
that
we
may
stand
in
awe
to
despise
his
invitations
.
I
will
speake
no
more
of
this
.
Now
I
proceed
.
It
is
written
in
the
prophets
,
And
they
shall
be
all
taught
of
GOD
&c.
Here
he
confirmeth
and
cleareth
what
he
said
of
the
drawing
of
men
to
him
by
the
Father
.
He
confirmeth
it
by
the
testimony
of
scripture
.
It
is
written
sayeth
he
in
the
prophets
,
they
shall
be
all
taught
of
GOD.
This
testimony
is
expresly
set
down
,
Isaiah
54.
13.
Where
the
PROPHET
speaking
of
the
happy
estate
of
the
Church
of
the
new
Testament
sayeth
to
her
;
All
thy
children
shall
be
taught
of
the
LORD
,
and
great
shall
be
their
peace
.
According
to
the
sense
it
is
also
to
be
found
else-where
,
especially
in
the
31.
33.
of
I●r
.
where
the
LORD
speaking
of
the
Church
of
the
new
Testament
sayeth
,
After
those
dayes
it
shall
come
to
passe
,
that
I
will
put
my
law
in
their
hearts
&
writ
it
in
their
inward
parts
,
and
they
shall
be
my
people
and
I
will
be
their
GOD
:
and
they
shall
not
teach
every
man
his
brother
and
every
man
his
neighbour
,
but
they
shall
know
me
from
the
highest
to
the
least
sayeth
the
LORD
.
For
clearing
of
this
,
but
to
have
our
minds
enlightned
by
the
knowledge
of
him
,
and
to
have
his
love
●●●ed
abroad
in
our
hearts
,
so
that
we
obey
him
,
and
that
not
out
of
the
fear
of
punishment
,
but
out
of
the
love
of
righteousnes
.
Of
this
teaching
the
Prophet
spake
when
he
said
Psal.
94.
12.
Blessed
is
the
man
whom
thou
chastisest
,
and
teachest
out
of
thy
law
;
and
when
he
said
againe
,
Teach
me
to
do
thy
Will
O
GOD
for
it
is
good
.
This
our
Saviour
manifesteth
in
the
next
words
,
wherein
he
explaineth
what
it
is
,
To
be
taught
by
GOD
,
saying
,
That
such
an
one
heareth
and
learneth
of
the
Father
and
cometh
to
him
,
that
is
,
he
that
is
so
taught
,
understandeth
and
beleeveth
that
which
the
Father
revealeth
,
and
embraceth
it
by
sincere
love
and
affection
,
and
so
cometh
to
Christ
by
faith
,
by
hope
,
by
love
and
obedience
.
Hence
,
That
this
doctrine
of
the
Father
,
is
nothing
else
,
but
his
heavenly
Grace
communicated
to
us
,
whereby
he
maketh
us
not
only
to
know
what
we
should
do
,
but
also
to
do
what
we
know
,
whereby
he
maketh
us
not
only
to
beleeve
that
which
should
be
loved
,
but
also
to
love
that
which
we
beleeve
.
This
is
the
doctrine
of
the
Father
,
whereby
from
on
hye
,
by
his
unspeakable
Power
inwardly
he
manifesteth
his
truth
,
and
communicateth
to
us
the
love
of
himself
.
This
also
is
manifest
as
S.
AUGUSTINE
observeth
there
from
the
1.
Thess.
4.
9.
where
S.
PAUL
sayeth
;
As
for
brotherly
love
yee
have
not
need
,
that
I
should
write
unto
you
,
for
yee
are
taught
of
GOD
to
love
one
another
.
So
the
Teaching
of
GOD
maketh
us
not
only
to
know
what
should
be
done
,
but
also
to
do
that
which
we
know
.
And
he
that
knowes
and
doeth
not
,
is
not
caught
by
God
.
He
is
not
taught
according
to
grace
but
according
to
the
law
,
he
is
not
taught
according
to
the
spirit
but
according
to
the
letter
.
Secondly
.
Yee
are
to
consider
that
our
Saviour
by
urging
this
Teaching
of
GOD
,
this
hearing
and
learning
of
the
Father
doeth
not
condemne
the
outward
ministrie
of
preaching
,
That
faith
is
by
hearing
,
for
which
effect
preaching
is
needfull
,
and
therefore
he
with
the
Prophet
sayeth
there
,
how
beautifull
upon
the
mountaines
,
are
the
feet
of
them
that
bring
glad
tydings
,
that
bring
glade
tydings
of
good
things
?
Hence
we
reade
in
the
8.
of
the
Acts
that
when
it
was
the
Will
of
God
to
convert
the
Ethiopian
Eunu●h
,
he
miraculously
sent
Philip
to
him
by
an
angell
,
But
you
will
say
,
If
man
have
any
hand
in
this
teaching
,
Why
is
it
called
the
teaching
of
God
?
I
Ans.
It
is
called
so
justly
;
First
,
Because
the
Word
that
is
preached
,
is
not
the
word
of
man
,
but
the
Word
of
God
.
2.
Because
man
concurreth
onely
but
outwardly
as
an
instrument
proposing
the
Word
,
but
it
is
God
who
worketh
inwardly
upon
the
soule
,
he
hath
his
Chayre
in
heaven
that
teacheth
the
heart
,
without
whose
powerfull
assistance
,
all
our
words
are
but
an
empty
sound
,
as
S.
AUGUSTINE
speaketh
in
his
3.
Treatise
upon
the
1.
Epist.
of
S.
John
,
so
writting
on
the
same
place
,
he
saieth
,
God
is
the
teacher
of
them
that
learne
,
because
that
which
is
given
and
revealed
within
,
is
from
him
.
Paul
may
plant
,
and
Apollo
may
water
,
but
it
is
God
that
giveth
the
increase
,
so
neither
is
he
that
planteth
,
nor
he
that
watereth
any
thing
,
but
God
who
giveth
the
increase
,
1.
Cor.
3.
7.
So
then
our
Saviour
by
commending
the
teaching
of
God
,
the
bearing
&
learning
from
the
Father
,
doth
not
exclude
the
necessity
of
the
out
.
Ministry
,
but
sheweth
the
power
and
efficacie
of
God
,
Who
is
the
principall
Agent
.
But
it
may
be
some
man
will
yet
say
;
If
no
more
be
imported
here
,
That
the
whol
earth
shal
be
filled
with
the
knowledge
of
the
Lord
,
as
the
waters
cover
the
sea
.
First
,
Wee
may
learne
hence
;
That
we
have
no
ground
from
this
place
,
to
leane
to
private
Revelations
&
motions
not
warranted
by
the
Word
of
God
,
as
if
without
the
Meanes
,
we
might
be
taught
by
God
and
learne
from
him
.
Some
Phantastick
persons
in
this
last
age
,
have
gone
exceeding
farre
this
way
:
and
by
this
mad
conceat
,
have
stirred
up
horrible
Confusions
and
have
drawn
many
with
themselves
into
perdition
.
Farre
be
it
from
us
to
imagine
any
such
thing
.
God
hath
ordained
meanes
,
whereinto
although
he
hath
not
tyed
himself
,
yet
hath
he
tyed
us
to
these
meanes
,
to
wit
,
his
Word
,
his
Sacraments
;
Prayer
&
Meditation
,
these
ar
,
as
it
were
,
the
conduits
of
his
grace
,
&
as
it
wer
,
the
veins
by
which
we
must
search
after
the
heavenly
Wisdom
.
If
thou
neglect
the
meanes
,
thou
but
temptest
God
,
&
deceivest
thine
own
soul
.
And
though
the
meanes
seem
to
thy
carnal
minde
base
,
yet
remember
they
are
the
Ordinances
of
God
.
N●aaman
thought
little
of
the
the
waters
of
Iordon
,
he
said
,
The
revers
of
Damascus
were
better
th●n
all
the
waters
of
Israel
;
he
disdained
to
go
there
and
put
off
his
clothes
and
wa●h
seven
times
in
it
,
at
he
was
commanded
:
but
had
he
not
used
this
mean●
,
he
had
gone
home
as
Leprous
as
he
came
forth
.
Secondly
,
Go
and
do
all
that
is
in
●hine
heart
,
for
the
Lord
is
with
thee
,
&
yet
in
the
meane
time
,
the
Lord
had
not
said
so
,
as
Gregory
observeth
.
For
he
appeared
immediatly
thereafter
and
forbade
the
Work
,
albeit
he
approved
the
Intention
.
Upon
the
other
part
men
somtimes
are
so
deceived
in
this
kinde
,
that
they
think
that
to
bee
but
a
Fancie
of
their
own
,
which
is
indeed
the
motion
of
the
Spirit
of
God
,
and
so
also
it
pleased
God
,
somtimes
to
exercise
his
own
in
time
of
temptations
,
that
they
may
be
the
more
tryed
,
and
that
they
may
grow
in
humility
and
other
vertues
.
These
are
like
to
the
Disciples
,
S.
Mark
,
6.
49.
who
in
the
Tempest
,
when
they
saw
our
LORD
himself
walking
on
the
waters
,
they
thought
it
was
but
a
Ghost
.
Thus
somtimes
we
take
evill
for
good
,
and
good
for
evill
,
and
therefore
we
must
not
seperate
the
inward
Word
from
the
outward
;
Wee
must
not
beleeve
every
spirit
,
but
wee
must
try
the
spirits
,
if
they
be
of
God
.
Wee
ought
to
try
them
by
the
Word
of
God
,
and
should
have
our
recourse
diligently
to
them
to
whom
the
dispensation
of
the
Word
is
committed
,
who
should
be
more
skillfull
in
discerning
of
the
spirits
,
according
to
Gods
Word
,
which
is
committed
unto
them
.
To
conclude
this
point
then
we
ought
not
to
despise
the
outward
meant
,
but
should
highly
esteeme
of
them
,
and
should
greatly
praise
GOD
for
the
occasion
which
we
have
of
them
.
We
have
particular
reason
of
thankfullnes
in
this
respect
.
There
is
no
Nation
under
heaven
,
with
which
GOD
hath
dealt
more
bountifully
in
this
kinde
,
then
with
us
who
live
in
these
three
NATION
ES.
No
Nation
hath
the
Gospell
in
greater
plenty
and
purity
.
No
Nation
(
for
ought
I
know
)
hath
had
so
great
peace
and
prosperity
joyned
with
the
profession
of
it
.
The
second
thing
which
I
would
have
you
to
observe
is
,
call
no
man
your
master
,
sayeth
our
Saviour
,
upon
earth
.
First
there
is
no
master
which
hath
such
Wisdome
and
Knowledge
.
GOD
is
essentially
and
of
himself
Wise
.
He
hath
not
had
nor
could
not
have
any
Teacher
,
Counseller
or
Book
of
which
he
might
learne
.
His
Wisdome
is
of
himself
,
and
in
himself
he
seeth
all
things
that
are
to
be
done
.
Therefore
his
Knowledge
is
unbounded
,
and
He
is
only
Wise
,
as
the
Apostle
calleth
him
.
All
others
of
themselves
are
ignorant
,
their
knowledge
is
from
him
&
hath
narrow
limites
,
and
hath
much
errour
and
ignorance
joyned
with
it
.
Whence
often
the
doctrine
of
others
is
pernicious
to
them
that
learne
of
them
,
but
that
which
GOD
teacheth
is
alwayes
true
and
saving
and
such
as
may
leade
us
to
deliverance
from
the
greatest
evils
,
and
to
the
obtaining
of
our
soveraigne
good
.
Secondly
,
It
is
the
knowledge
of
salvation
,
or
the
saving
knowledge
,
〈◊〉
1.
97.
And
therefore
should
be
chiefly
desired
.
Thirdly
,
Observe
that
he
〈◊〉
hearing
to
the
SOUL
,
every
one
that
heareth
and
learneth
of
the
Father
.
seeing
,
hearing
,
smelling
&c.
We
hear
God
inwardly
,
when
we
receive
his
Inspirations
;
which
are
words
,
as
it
were
,
whereby
he
speaketh
inwardly
to
our
heart
.
This
is
that
hearing
,
without
which
,
the
outward
availeth
nothing
.
It
is
the
Voice
of
God
,
as
we
said
,
that
changeth
the
heart
,
which
softeneth
the
hard
heart
and
maketh
it
to
melt
,
which
inflameth
the
cold
heart
&
maketh
it
to
burne
,
as
we
reade
of
the
two
disciples
going
to
Emaus
,
which
pacifieth
the
troubled
heart
and
secleth
it
in
tranquillity
.
Thus
God
speakes
somtimes
to
SINNERS
,
He
maketh
them
to
hear
a
voice
,
as
it
were
behinde
,
them
,
saying
this
is
the
good
way
,
walk
in
it
,
and
yee
shall
find
rest
unto
your
soules
,
but
most
commonly
this
way
he
speaketh
to
the
Godly
instructing
,
comforting
and
exhorting
them
to
a
continuall
progresse
in
piety
.
2.
There
is
a
spirituall
sight
,
while
as
God
infuseth
a
clear
light
in
our
minds
,
whereby
with
Moses
,
We
see
him
that
is
invisible
,
apprehending
divine
mysteries
more
firmely
&
clearly
then
we
did
before
,
and
in
such
a
manner
,
as
is
fit
,
to
raise
up
love
,
desire
and
joy
in
our
hearts
:
for
this
fight
the
holy
Apostle
did
pray
Ephes.
1.
17.
18.
When
he
desired
,
That
GOD
would
give
them
the
spirit
of
Wisdome
and
revelation
in
the
knowledge
of
him
,
that
the
eyes
of
their
minde
being
enlightned
,
they
might
see
what
was
the
hope
of
his
Calling
and
the
riches
of
the
glory
of
his
Inheritance
in
the
saints
.
So
there
is
a
spirituall
SMELL
.
Christ
is
anoynted
with
the
oyle
of
gladnes
above
his
fellowes
.
His
name
is
as
oyntmen●
poured
forth
.
The
good
oyntments
of
his
divine
Perfections
and
heavenly
vertues
send
forth
so
sweet
a
savour
,
as
maketh
the
Spouse
in
the
Gant
.
to
say
,
Draw
us
and
we
will
run
after
thee
.
This
the
soul
perceiveth
by
a
spirituall
kinde
of
smell
,
and
the
feeling
of
it
raiseth
up
most
ardent
desires
,
and
stirreth
up
to
most
earnest
endevours
of
the
things
that
are
heavenly
.
Like
wise
the
soul
hath
a
spirituall
taste
.
There
is
an
unspeakable
Sweetnet
in
GOD
,
in
his
divine
Mysteries
and
Obedience
,
which
may
be
tasted
by
the
soul
of
a
spirituall
man
.
O
taste
and
see
how
sweet
the
LORD
is
,
sayeth
David
,
as
if
he
would
say
,
If
yee
taste
,
yee
will
know
the
sweetnes
of
his
Goodnes
,
Mercy
,
Liberality
and
Power
.
So
we
may
say
of
every
divine
mystery
,
Taste
and
see
how
sweet
it
is
,
and
of
every
vertue
,
Taste
&
see
how
sweet
is
obedience
,
patience
,
humility
,
chastiry
,
charity
,
&c.
Lastly
,
There
is
also
a
spirituall
touch
.
Hence
the
devote
soule
Cant.
2.
6.
sayeth
,
His
left
hand
is
under
mine
head
and
his
right
hand
doeth
embrace
me
,
and
againe
,
I
have
found
him
whom
my
soul
loved
,
I
held
him
and
would
not
let
him
go
.
But
why
do
I
insist
so
much
upon
this
?
Precious
Oyntments
,
TASTE
his
Sweetnes
,
or
EMBRACE
him
in
the
armes
of
our
love
,
this
should
nothing
impaire
his
Felicity
,
which
from
eternity
he
perfectly
enjoyed
,
and
might
unto
all
eternity
enjoy
,
without
our
injoying
of
him
:
but
all
this
proceedeth
from
his
admirable
Goodnes
which
delighteth
to
commucat
it self
to
his
unworthy
creatures
.
Secondly
,
a
man
of
sorrowes
for
us
,
and
as
made
the
bread
of
life
unto
us
.
What
a
wonderfull
sight
is
this
!
how
can
the
Angels
of
heaven
but
admire
to
see
the
only
begotten
Son
of
God
,
who
is
in
the
bosome
of
the
Father
,
The
brightnes
of
his
Glory
and
the
expresse
Image
of
his
person
,
eternall
and
omnipotent
as
the
Father
is
,
Infinite
in
Majesty
,
Wisdom
,
Goodnesse
,
Power
&c.
How
can
they
,
I
say
,
but
admire
to
see
him
demitt
himself
so
farre
for
us
and
to
us
?
As
man
also
he
offereth
himself
to
be
seen
by
us
spiritually
.
Here
we
may
see
him
and
should
look
upon
him
as
he
suffered
and
was
crucified
for
us
.
Here
thou
may
see
his
Head
crowned
with
thornes
,
which
should
have
been
,
and
now
is
crowned
with
Glory
:
His
Face
spitted
on
and
bussete●●
,
which
should
have
shined
and
doeth
shine
with
the
beams
of
heavenly
Light
:
His
Hands
and
Feet
pierced
and
in
a
word
all
wounded
for
our
transgressions
and
bruised
for
our
iniquities
,
and
now
giving
his
Body
that
was
broken
,
and
his
Blood
that
was
shed
,
as
the
food
of
our
souls
unto
eternall
life
.
O
what
a
wonderfull
and
sweet
sight
is
this
!
what
reverence
and
humility
,
what
love
and
thanksgiving
should
it
raise
up
in
us
.
Dost
thou
see
what
thou
receivest
in
these
sacred
mysteries
and
from
whom
?
and
wilt
thou
who
art
but
dust
and
ashes
refuse
to
humble
thy self
in
body
,
and
in
soul
?
or
can
thou
consider
his
infinite
Love
to
thee
,
which
made
him
to
give
himself
for
thee
when
thou
was
his
enamie
,
&
to
exchange
,
as
it
wer
,
the
Throne
of
his
Glory
with
the
ignominy
of
the
crosse
,
canst
thou
,
I
say
,
consider
this
and
not
be
inflamed
with
love
,
and
breake
out
in
thanksgiving
?
Secondly
,
He
speaketh
to
us
in
these
sacred
mysteries
most
sweet
and
comfortable
words
,
which
we
should
heare
and
answer
unto
.
He
sayeth
,
I
am
the
bread
of
life
&c.
that
we
may
answer
,
LORD
evermore
give
us
this
bread
.
He
sayeth
,
I
am
the
water
of
life
,
that
we
may
answer
LORD
give
us
of
this
water
that
we
thrist
not
againe
.
He
sayth
,
This
is
my
Body
which
is
broken
for
you
.
This
is
my
Blood
which
was
shed
for
you
,
he
that
eateth
my
flesh
and
drinketh
my
Blood
,
dwelleth
in
me
and
I
in
him
,
that
we
may
answer
,
Whence
is
it
that
our
LORD
cometh
to
us
O
LORD
we
are
unworthy
that
thou
should
enter
under
the
rooffe
of
our
unclean
souls
,
but
let
it
be
unto
thy
servants
according
to
thy
word
.
Here
he
reacheth
us
,
as
it
were
,
from
his
crosse
all
the
precepts
of
divine
vertue
.
He
sayeth
,
Learne
of
me
for
I
am
meek
and
lowly
in
heart
,
I
humbled
my self
and
became
obedient
to
the
death
of
the
crosse
,
when
I
was
stricken
I
revenged
not
,
I
gave
my
life
for
mine
enemies
,
I
prayed
for
them
,
in
my
greatest
distres
,
I
cleaved
most
firmly
unto
God
,
thus
he
speaketh
unto
us
,
and
we
should
devotly
answer
him
.
But
the
time
is
spent
and
therefore
I
forbeare
to
proceed
further
.
The
LORD
imprint
these
things
in
our
hearts
&
that
for
the
merits
of
Christ
to
whom
&c.
A
SERMON
UPON
the
II.
of
the
CORINTH
.
chap.
VII
.
Vers.
10.
For
godly
sorrow
worketh
repentance
to
salvati●●
not
to
be
repented
of
:
but
the
sorrow
of
the
world
worketh
death
.
THe
holy
Apostle
,
in
the
former
words
speaketh
of
the
effect
of
his
former
Epistle
unto
the
Corinthians
,
incestuous
person
that
was
among
them
,
of
whom
ye
may
reade
in
the
5.
chap.
of
that
●repist
.
This
his
reprooffe
of
them
had
grieved
them
&
made
them
sorrowful
;
but
he
tels
them
,
that
if
it
could
have
been
,
he
wished
not
their
sorrow
.
If
it
might
have
stood
with
their
wel-being
,
he
would
have
been
glad
,
that
thy
had
not
been
sorrowfull
at
all
.
Yet
in
the
mean
time
,
he
declareth
,
that
this
their
sorrow
,
which
his
epistle
had
wrought
in
them
,
was
matter
of
joy
unto
him
,
not
for
that
they
were
grieved
:
but
because
they
had
sorrowed
in
a
Godly
manner
,
and
that
unto
repentance
,
unto
the
Glory
of
God
and
good
of
their
own
souls
.
He
confirmeth
this
particularly
,
by
the
generall
doctrin●
of
the
fruit
of
Godly
Sorrow
in
the
place
that
I
have
read
,
For
Godly
Sorrow
;
worketh
repentance
&c.
Here
he
commendeth
Godly
Sorrow
,
of
which
nature
that
was
,
which
his
epistle
wrought
in
the
Corinthians
.
first
,
The
very
name
he
giveth
it
,
containeth
an
argument
of
commendation
,
for
the
Sorrow
which
he
speaketh
of
,
is
a
Godly
Sorrow
or
a
Sorrow
according
to
GOD.
2.
He
commendeth
it
from
the
fruit
of
it
,
it
is
such
a
Sorrow
as
worketh
repentance
;
even
a
repentance
that
is
never
to
be
repented
of
,
because
it
is
unto
salvation
.
3.
He
commendeth
it
by
opposing
the
contrary
Sorrow
,
namly
the
Sorrow
of
this
world
which
worketh
death
.
That
we
may
proceed
the
more
clearly
,
we
shall
beginne
at
this
last
point
.
The
Sorrow
of
this
world
,
worketh
death
.
He
opposeth
as
yee
see
two
kinds
of
Sorrowes
;
the
one
to
the
other
:
the
Sorrow
which
is
according
to
God
,
and
the
sorrow
of
this
world
.
The
sorrow
of
the
good
Corinthians
had
this
good
in
it
,
that
it
was
not
a
sorrow
of
this
world
,
which
is
no
matter
of
joy
,
for
it
worketh
death
.
All
sorrow
presupposeth
love
,
for
no
man
sorroweth
,
but
for
the
losse
or
want
of
that
which
he
loveth
:
therefore
where
this
worldly
sorrow
is
,
there
is
also
a
love
of
this
world
.
Such
is
the
sorrow
that
men
have
for
the
losse
of
worldly
things
,
wealth
,
honours
,
delights
or
friends
.
If
their
heart
and
love
be
set
upon
these
things
,
they
foolishly
,
and
without
the
feare
of
God
,
rejoyce
in
them
when
they
have
them
,
and
being
drunke
with
that
transitory
happines
,
they
seek
for
no
more
.
On
the
contra●y
when
they
losse
or
want
them
,
their
hearts
are
cast
down
,
and
they
are
pressed
down
with
Sorrow
inordinatly
.
Such
a
Sorrow
,
the
Apostle
recommendeth
not
,
nay
,
he
dehorteth
from
it
,
for
it
worketh
death
.
This
Sorrow
can
do
no
good
.
When
a
man
hath
lost
his
riches
,
if
he
sorrow
for
that
,
this
sorrow
will
not
restore
his
wealth
to
him
againe
.
If
a
man
hath
lost
his
honour
,
the
sorrow
which
hee
hath
for
that
,
will
not
recover
it
againe
.
If
hee
hath
lost
his
friends
or
children
,
should
he
mourne
never
so
much
for
them
,
his
sorrow
will
not
bring
them
to
life
againe
.
So
this
sorrow
can
do
no
good
:
yea
on
the
contrary
,
it
doth
great
harme
,
it
worketh
death
.
It
maketh
the
way
to
bodily
death
,
especially
when
it
is
inordinate
;
The
heavines
of
the
spirit
dryeth
up
the
bones
.
saieth
SOLOMON
Proverb.
17.
22.
Sorrow
hath
killed
many
,
and
there
is
no
profite
in
it
,
saieth
the
WISE-MAN
,
Ecclestast
.
Chap.
30.
23.
And
which
is
worst
of
all
,
this
sorrow
leadeth
to
eternall
death
:
For
God
is
offended
with
it
,
it
stirreth
up
a
man
to
do
many
things
,
wherat
God
is
offended
;
and
maketh
a
man
guilty
of
eternal
death
.
so
this
sorrow
is
no
matter
of
joy
but
the
sorrow
that
was
in
the
Corinthians
,
and
which
ought
to
be
in
us
all
,
was
of
another
kinde
.
It
was
a
Godly
sorrow
or
a
sorrow
according
to
God
.
For
better
understanding
of
this
;
Thought
,
word
or
deed
against
his
eternall
LAW
,
and
his
eternall
LAW
is
his
supreame
and
eternall
Reason
,
which
is
nothing
else
but
GOD
himself
,
so
that
whosoever
sinneth
,
shaketh
off
the
Yoke
and
Obedience
of
GOD
and
turneth
his
enemie
,
and
in
some
sort
trampleth
his
Law
under
foot
.
But
here
,
it
is
to
be
observed
,
that
every
Sorrow
for
sinne
is
not
this
godly
sorrow
,
If
one
man
have
offended
another
,
suppose
he
be
grieved
for
that
he
hath
done
,
whileat
we
use
the
good
things
of
it
as
if
we
used
them
not
,
and
rejoyce
in
the
midst
of
the
tribulations
of
it
.
According
to
that
,
In
the
world
ye●
shall
have
trouble
,
but
in
me
yee
shall
have
joy
:
And
on
the
contrary
,
when
we
losse
GOD
,
it
maketh
us
grieved
above
all
thing
,
that
we
have
offended
him
and
are
deprived
of
him
.
2.
This
Sorrow
is
justly
called
a
Godly
Sorrow
,
for
it
is
God
that
worketh
it
in
us
.
By
nature
we
are
blinde
,
and
see
not
the
Offence
of
GOD
,
nor
how
great
an
evil
it
is
,
and
we
are
so
farre
from
being
grieved
for
these
things
which
offend
him
,
that
on
the
contrary
we
take
delight
therein
.
It
is
only
God
that
openeth
our
eyes
,
and
taketh
away
the
heart
of
stone
,
and
molifieth
our
heares
that
they
may
melt
with
Sorrow
,
for
the
offence
of
him
.
3.
This
is
a
Sorrow
according
to
God
,
because
we
undertake
this
Sorrow
that
we
may
restore
to
God
his
Honour
,
which
by
sinning
we
have
impared
,
so
much
as
was
in
us
,
and
that
we
may
pacifie
him
,
and
by
recovering
his
Favour
againe
may
obtaine
health
and
life
unto
our
wounded
and
dead
souls
,
which
life
standeth
in
the
Favour
of
God
,
and
in
our
union
with
him
.
Thus
yee
see
what
is
that
Sorrow
according
to
GOD
,
our
goodnes
extendeth
not
to
him
,
Psal.
16.
How
much
then
is
it
to
be
lamented
,
that
we
who
in
him
live
,
and
move
and
have
our
being
,
&
most
dayly
beg
from
his
infinite
bounty
,
all
that
we
stand
in
need
of
,
should
forget
and
despise
him
?
GOD
is
the
rock
of
ages
,
he
alone
hath
immortality
,
his
estate
is
immutability
,
He
remaineth
still
the
same
,
and
his
Years
change
not
.
Alace
then
what
madnes
is
it
for
us
,
Whose
life
is
but
a
vapour
quickly
vanishing
away
,
who
begane
to
be
but
yesterday
,
and
tomorrow
are
not
,
What
madnes
is
it
I
say
for
us
so
fraile
creatures
,
to
provoke
such
in
one
?
he
is
only
WISE
,
Searching
the
heart
and
trying
the
times
,
so
that
nothing
can
bee
hid
from
him
;
what
folly
then
,
and
what
matter
of
Sorrow
is
it
,
that
we
should
trust
so
to
our
〈◊〉
as
if
we
could
hide
our
wicked
counsels
and
course●
from
him
?
●
.
GOD
is
the
〈◊〉
and
supreame
Lord
is
of
all
his
crea●●res
,
so
of
us
,
and
therefore
when
we
sinne
we
withdraw
our selves
from
his
Obedience
,
〈◊〉
against
him
,
and
set
up
the
creature
in
his
stead
.
Lastly
,
He
is
our
loving
and
bountifull
Father
,
who
hath
loadened
us
with
BLESSINGS
.
He
hath
made
us
and
not
we
our selves
:
He
hath
redeemed
us
by
the
Blood
of
his
Son
:
He
upholdeth
us
,
and
provideth
for
us
every
moment
:
He
hath
called
us
to
the
hope
of
his
Glory
;
As
many
members
as
there
are
in
our
body
:
as
many
creatures
as
there
are
in
this
world
:
as
many
dayes
and
hours
as
have
gone
over
our
heads
,
so
many
testimonies
have
we
of
his
Goodnes
and
Love
.
And
what
a
monstrous
thing
then
is
it
,
that
we
should
bee
so
wicked
children
,
that
not
only
we
forget
;
but
do
also
what
we
can
to
trample
under
our
feet
so
good
a
Father
?
Beside
all
this
,
wherefore
do
we
offend
so
great
a
LORD
and
so
loving
a
Father
?
for
some
triffling
pelfe
or
transitory
pleasure
.
We
lay
this
in
the
one
scale
of
the
ballance
,
as
it
were
,
and
GOD
in
the
other
,
and
preferre
this
pelfe
and
this
pleasure
even
to
God
himself
.
Who
can
consider
this
,
and
keep
his
heart
from
melting
with
Sorrow
?
which
if
any
attaine
unto
,
he
hath
obtained
this
Godly
Sorrow
,
or
that
Sorrow
which
is
according
unto
GOD.
Thus
yee
see
what
kinde
of
Sorrow
we
ought
to
have
for
our
sinnes
,
Marie
Magdalen
had
such
a
Sorrow
,
and
it
made
her
to
wash
the
feet
of
Christ
with
tears
,
and
to
wipe
them
with
the
haire
of
her
head
.
Luk.
7.
38.
DAVID
had
this
Sorrow
,
and
it
was
so
effectuall
in
him
,
that
he
sayeth
in
the
6.
Psal.
I
am
weary
with
my
groaning
,
all
the
night
I
make
my
bed
to
swine
,
and
I
water
my
couch
with
tears
.
So
if
this
Sorrow
wer
in
us
,
It
would
make
our
eyes
to
run
down
with
tears
,
&
our
eye
lids
to
gush
out
with
waters
.
Ier.
9.
18
,
But
alace
how
farre
are
we
from
this
?
who
testifieth
this
Sorrow
by
the
abundance
of
his
tears
?
It
may
be
ye
will
say
to
me
,
we
cannot
attaine
to
this
:
yet
if
thou
rightly
looke
upon
thine
own
sinnes
and
be
truly
grieved
,
because
thereby
thou
hast
offended
GOD
,
and
hast
deprived
thy self
of
him
,
his
Grace
and
Spirit
,
thou
may
first
value
,
as
it
were
,
and
estimate
how
great
a
Sorrow
thy
sinnes
deserveth
,
and
be
so
disposed
,
that
nothing
is
so
displeasing
and
hatefull
to
thee
as
thy
sinnes
are
.
Thou
may
come
to
this
,
that
with
an
upright
heart
thou
may
say
to
GOD
,
O
LORD
,
these
my
sinnes
,
so
many
,
so
grievous
,
so
long
continued
in
,
so
often
fallen
into
;
deserve
to
be
bewailed
with
tears
of
blood
if
mine
heart
could
possibly
have
them
.
2.
Thou
m●y
wish
from
GOD
,
That
thy
head
were
waters
,
and
that
thy
eyes
were
fountaines
of
tears
,
that
thou
might
lament
as
thou
oughtest
to
do
.
Ier.
9.
1.
Thou
may
pray
to
GOD
▪
that
he
would
give
thee
,
the
grace
of
tears
,
and
that
he
who
brought
water
out
of
the
hard
rocke
,
would
soften
thy
hard
heart
,
and
make
it
to
melt
with
this
Godly
Sorrow
.
4.
Thou
may
endevour
more
and
more
,
and
worke
upon
thine
own
heart
for
obtaining
this
unfeigned
griefe
.
This
if
we
do
,
God
will
accept
even
of
our
imperfect
sorrow
,
for
the
perfect
.
Sorrow
of
Christ
Iesus
,
and
for
these
strong
cryes
and
tears
,
even
the
tears
of
blood
,
which
he
shed
for
us
in
the
dayes
of
his
flesh
.
Before
we
go
hence
,
Godly
Sorrow
is
only
for
our
own
sinnes
,
I
answer
,
it
must
be
also
for
the
sinnes
of
others
.
There
is
no
man
that
hath
Zeale
to
the
Glory
and
Honour
of
GOD
,
and
love
to
the
souls
of
other
men
,
but
he
must
be
sory
,
when
he
seeth
them
by
their
sins
despysing
the
Majesty
of
God
,
trampling
his
Law
under
foot
,
&
casting
themselves
head-long
into
perdition
.
Hence
the
blessed
Patriarches
and
Prophets
,
who
were
the
most
sincere
friends
of
GOD
,
are
so
freq●ent
in
holy
scripture
,
in
mourning
for
the
sinnes
of
o●hers
.
Horrour
hath
taken
hold
of
me
sayeth
David
Psal.
119.
Thy
Zeale
hath
consumed
me
,
Rivers
of
tears
gush
out
of
mine
eyes
,
because
the
wicked
despise
,
thy
Law
and
forget
thy
words
.
O
that
mine
head
were
waters
,
sayeth
Ier.
9.
1.
Complayning
for
the
sinnes
and
miseries
of
his
people
,
and
that
mine
eyes
were
fountains
of
tears
that
I
might
weep
day
and
night
.
Thus
the
righteous
soul
of
LOT
,
was
vexed
continually
,
because
of
the
abominations
that
he
did
hear
and
see
in
Sodom
.
We
are
commanded
to
pray
continually
,
that
the
Name
of
GOD
may
be
hallowed
and
glorified
and
therefore
it
cannot
be
but
great
matter
of
griefe
to
them
that
love
GOD
,
to
see
his
Name
dayly
dishonoured
and
prophened
.
Hence
.
They
that
were
marked
Ezek.
9.
wer
such
as
did
sigh
and
mourne
,
not
only
for
their
own
sinnes
,
but
also
for
all
the
sins
and
abominations
done
in
the
midst
of
the
land
.
Secondly
,
It
may
be
asked
,
doeth
this
Godly
Sorrow
only
reach
to
our
sinnes
and
to
the
sinnes
of
others
,
Godly
Sorrow
for
this
,
that
they
serve
not
God
so
perfectly
as
they
should
.
They
say
with
S.
PAUL
,
with
griefe
of
heart
,
The
evill
that
I
would
not
doe
,
that
I
doe
,
and
the
good
that
I
would
doe
,
that
I
doe
not
.
O
miserable
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
.
2.
This
Godly
Sorrow
also
extendeth
it self
to
the
desire
of
our
heavenly
countrey
.
The
Godly
mourne
that
they
are
so
long
absent
from
the
Lord
,
and
continue
so
long
in
the
place
of
their
exile
.
They
say
with
David
,
Wo
is
me
that
I
sojourne
in
Mesech
,
and
that
I
dwell
in
the
tents
of
Kedar
.
The
children
of
Israel
mourned
because
of
their
exile
in
Babylon
.
By
the
rivers
of
Babylon
,
said
they
Psal
137.
we
sat
,
&
we
weeped
,
&
we
remembred
Sion
.
They
were
spoiled
by
the
Babylonians
of
their
goods
,
of
their
lands
,
honours
,
children
and
friends
,
and
yet
the
chiefe
matter
of
their
griefe
was
that
they
wanted
Sion
,
albeit
that
was
but
an
earthly
Sion
,
and
now
spoiled
,
burnt
and
sacked
,
how
much
more
have
we
reason
that
sit
by
the
waters
of
Babell
,
that
is
,
of
the
transitory
pleasures
of
the
confusion
of
this
world
,
to
weep
when
we
remember
the
permanent
joyes
of
the
heavenly
Sion
which
cannot
be
spoyled
?
and
whereunto
no
dart
or
enemie
can
have
accesse
;
but
the
Apostle
speaketh
here
not
of
this
Sorrow
,
but
of
the
Sorrow
which
is
for
our
own
sinnes
;
and
for
the
sinnes
of
others
,
and
unto
it
he
ascriveth
this
blessed
effect
that
followeth
,
which
is
.
To
work
repentance
unto
salvation
not
to
be
repented
of
.
Godly
Sorrow
worketh
repentance
,
since
this
Godly
Sorrow
is
a
chiefe
part
of
repentance
,
it
is
answered
first
.
By
some
,
that
the
Apostle
sayeth
not
simply
,
that
it
worketh
repentance
▪
but
that
it
worketh
repentance
unto
salvation
,
that
is
,
it
maketh
our
repentance
true
,
profitable
and
saving
:
for
it
is
as
it
were
the
life
of
our
repentance
.
So
we
say
that
a
sober-man
maketh
a
healthfull-man
,
or
that
a
man
addicted
to
studies
maketh
a
learned-man
.
2.
This
Godly
Sorrow
also
worketh
repentance
it self
,
in
respect
of
diverse
parts
thereof
.
Repentance
hath
many
things
in
it
,
and
some
of
them
are
wrought
in
us
,
or
greatly
promoved
by
this
Godly
Sorrow
.
For
clearing
of
this
consider
,
that
repentance
is
wrought
in
us
after
this
manner
.
I
acknowledged
mine
iniquity
,
&
my
sin
is
continually
before
mine
eye
.
So
it
is
said
of
the
prodigall
son
Luk.
15.
17.
That
he
came
to
himself
.
His
eyes
were
opened
to
see
his
own
misery
,
and
his
sinne
which
was
the
cause
thereof
.
With
this
sight
is
joyned
a
sight
and
sense
of
the
Wrath
of
GOD
kindled
against
us
for
our
sinnes
.
For
no
man
can
rightly
see
his
own
sinnes
,
but
he
must
see
that
God
is
offended
therewith
,
whence
anguish
and
terrour
and
trouble
ariseth
in
the
conscience
.
Hence
David
in
the
38.
Psal.
sayeth
Lord
reprove
me
not
in
thy
wrath
,
nor
chastise
me
in
thy
hote
displeasure
.
Thine
arrows
stick
fast
in
me
,
and
thine
hand
presseth
me
sore
.
There
is
no
soundnes
in
my
flesh
because
of
thy
Wrath
,
and
there
is
no
rest
in
my
bones
,
because
of
my
sin
,
my
sins
are
gone
over
mine
head
and
they
are
too
heavy
a
burden
for
me
.
Secondly
God
worketh
in
the
heart
of
a
penitent
,
Godly
Sorrow
because
of
them
3.
This
sorrow
promoves
the
work
of
our
repentance
.
It
makes
us
to
humble
our selves
under
the
mighty
hand
of
God
.
It
stirreth
us
up
to
an
holy
indignation
,
and
the
taking
of
a
just
revenge
of
our selves
:
because
we
have
offended
God
,
as
the
Apostle
sheweth
in
the
next
vers
.
Hence
the
renting
of
our
hearts
spoken
of
by
IOEL
,
and
the
smiting
of
our
breast
,
which
we
find
in
the
Publican
.
This
sorrow
also
venteth
it self
by
confession
Psal.
32.
When
I
keped
silence
,
my
bones
waxed
old
,
through
my
roaring
all
the
day
long
.
Day
and
night
thy
Hand
was
heavie
upon
me
,
my
moisture
was
turned
into
the
drought
of
summer
.
Then
I
said
,
I
will
confesse
my
sinnes
,
and
mine
iniquity
will
I
not
hide
:
I
acknowledged
my
transgressions
unto
the
LORD
,
and
thou
for
gavest
the
iniquity
of
my
sin
Sela.
This
Sorrow
also
expresseth
it self
by
tears
.
by
fasting
,
by
sack-cloath
and
ashes
,
but
which
is
most
of
all
;
This
Godly
sorrow
stirreth
us
up
to
conversion
,
to
turne
from
our
former
evil
wayes
,
and
to
walk
in
the
way
of
righteousnes
.
A
stedfast
purpose
of
so
doing
,
is
the
maine
part
of
our
repentance
,
and
this
is
wrought
in
us
by
this
Godly
sorrow
.
For
he
that
is
truly
sorrowful
&
displeased
for
that
he
hath
offended
God
,
will
in
time
coming
eschew
that
which
may
be
offensive
to
him
,
and
will
be
carefull
to
do
that
which
may
be
pleasant
in
his
Sight
.
This
is
that
which
the
LORD
chiefly
requireth
,
if
the
wicked
man
shall
turne
from
his
evil
wayes
,
and
keep
all
my
statutes
,
his
former
unrighteousnes
shall
be
no
more
remembred
Ezek.
18.
21.
22.
Turne
unto
me
sayeth
the
LORD
with
all
your
hearts
Ioel
2.
12.
our
life
is
,
as
it
wer
,
a
journey
,
and
the
end
of
our
way
,
is
happines
,
which
is
not
to
be
found
but
in
God
,
In
whose
presence
there
is
fulnes
of
joy
,
and
at
whose
right
hand
there
are
pleasures
for
evermore
.
Therefore
our
steps
or
our
eyes
should
never
be
turned
from
him
,
but
alace
such
is
our
corruption
and
such
is
the
power
of
satan
,
that
oftentimes
he
draweth
us
out
of
the
way
of
Gods
commandements
,
which
leade
us
to
that
end
,
by
setting
before
us
some
triffle
of
pleasure
or
honour
or
commodity
,
and
so
bringeth
us
in
the
way
of
sinne
and
perdition
.
Therefore
if
we
would
repent
,
wee
must
turne
againe
,
&
turne
againe
to
God
,
and
that
with
our
heart
,
even
with
all
our
heart
.
It
is
not
enough
that
the
minde
be
changed
,
farlesse
that
we
turn
our
face
,
that
may
be
for
shame
,
or
that
wee
turne
our
feete
that
may
be
for
feare
,
but
we
must
turne
our
heart
&
affections
,
&
that
wholly
,
from
al
our
sins
and
from
all
the
occasions
thereof
,
so
farre
as
lyeth
in
us
,
that
we
may
walk
in
newnes
of
life
,
even
in
the
good
way
,
wherein
we
may
find
rest
unto
our
souls
.
So
the
prodigall
son
resolved
to
go
to
his
father
,
and
indeed
went
unto
him
,
saying
,
Father
I
have
sinned
&c.
Thus
Godly
Sorrow
worketh
repentance
,
for
it
serveth
powerfully
to
put
a
holy
indignation
in
our
HEART
,
tears
in
our
EYES
,
words
in
our
monuths
,
and
in
all
our
CONVERSATION
,
fruits
worthy
of
amendement
of
life
.
The
Apostle
addeth
that
this
repentance
;
Is
to
salvation
not
to
be
repented
of
.
This
repentance
is
unto
salvation
.
Except
yee
repent
,
saith
our
Saviour
,
ye
shall
all
likewise
perish
.
Repent
and
do
thy
first
work
,
else
I
will
come
suddenly
to
thee
,
and
take
thy
Candlestick
out
of
its
place
;
saieth
our
Saviour
to
the
Church
of
Ephesus
.
Upon
the
other
part
,
if
we
repent
,
wee
are
sure
of
salvation
;
we
may
have
great
hope
to
be
delivered
from
the
evils
threatned
in
this
life
,
&
howsoever
that
be
,
we
shall
be
sure
to
escape
the
wrath
that
is
to
come
.
If
the
wicked
man
saieth
the
Lord
,
turne
from
his
evill
wayes
and
keep
my
statutes
,
he
shall
surely
live
:
he
shall
not
die
.
Wash
you
and
make
you
cleane
Isa.
1.
16.
Cease
to
do
evill
,
&
learne
to
do
good
,
and
though
your
sinnes
were
as
crimson
they
shall
be
made
white
as
snow
,
and
though
they
were
as
scarlet
they
shal
be
made
as
wooll
.
If
we
be
carefull
by
the
tears
of
true
and
unfeigned
repentance
to
blot
out
our
sinnes
out
of
our
conscience
,
God
will
hide
his
Face
from
them
,
and
blot
them
out
of
his
register
,
and
remember
them
no
more
against
us
.
Thus
then
we
see
how
great
motives
we
have
to
repent
and
turne
to
God
.
First
,
The
Glory
of
God
requireth
this
,
by
our
sins
we
have
dishonoured
him
,
and
therefore
ought
by
repentance
to
restore
to
him
his
Honour
againe
.
2.
The
love
which
we
ought
to
our selves
requireth
this
,
since
without
repentance
we
cannot
be
saved
,
but
must
needs
perish
if
we
want
it
.
Put
the
case
a
man
were
walking
in
a
way
,
wherin
if
he
went
on
a
little
,
he
would
undoubtedly
fall
head-longs
over
a
rock
and
dash
himself
into
pieces
.
If
that
man
would
not
do
so
much
as
turne
back
for
the
safety
of
his
life
,
ye
may
justly
say
,
that
he
were
a
murtherer
of
himself
.
How
much
more
cruell
is
thy
murther
of
thy self
,
who
rather
then
tho
wilt
turne
from
thine
evil
way
,
will
drown
thy self
in
the
lake
of
brimstone
and
fire
where
the
most
bitter
&
eternall
death
is
.
Lastly
,
we
have
yet
another
pregnant
motive
to
perswade
us
to
sorrow
and
repentance
at
this
time
,
Reporteth
this
fact
of
Marcellus
,
which
there
also
he
commendeth
.
While
he
was
taking
in
the
city
of
Syracuse
in
Sicily
,
in
the
mean
time
that
the
armies
were
sighting
he
went
up
to
a
turret
to
behold
.
Perceiving
from
thence
men
running
in
fury
each
one
against
another
,
hearing
the
cryes
of
them
that
wer
wounded
and
killed
,
seeing
fire
cast
on
houses
,
and
the
smoke
ascending
to
heaven
,
and
hearing
the
noise
of
the
houses
falling
to
the
ground
,
he
breake
forth
in
tears
,
albeit
sure
of
the
victory
.
He
weeped
to
see
men
though
his
enemies
subject
to
so
great
miseries
.
Alac●
then
how
great
reason
have
we
to
mourne
for
these
dreadfull
miseries
,
which
ar
like
to
come
upon
our
brethren
,
and
upon
our selves
.
What
other
can
we
expect
,
except
we
turne
from
our
sinnes
,
and
except
the
Lord
turne
away
his
Wrath
from
us
.
He
hath
given
us
the
spirit
of
giddenes
.
We
are
like
men
that
are
drunk
,
every
one
rising
up
,
and
ready
to
rush
against
another
.
How
dreadfull
a
token
is
this
of
the
Wrath
of
God
,
kindled
against
us
because
of
our
sinnes
,
and
how
great
reason
have
we
to
contribute
our
tears
for
the
quenching
of
this
fire
?
Oftentimes
we
have
foretold
you
that
God
would
visit
for
the
sinnes
commitred
in
this
land
,
and
that
he
would
be
avenged
on
such
a
nation
as
this
.
Many
and
terrible
examples
also
of
the
Iudgements
of
GOD
ye
have
had
before
your
eyes
,
by
which
the
Lord
hath
been
saying
to
you
,
Except
yee
repent
ye
shall
all
likewayes
perish
.
But
notwithstanding
of
all
this
we
have
gone
one
securely
in
our
sins
.
How
many
thousands
in
Germany
and
other
parts
,
not
long
since
,
have
thought
their
feet
as
sure
from
falling
as
yee
have
thought
yours
?
their
eyes
have
been
as
dry
,
and
their
souls
seemed
to
be
as
sure
of
life
,
&
yet
their
feet
have
slidden
,
their
eyes
have
been
drowned
with
tears
,
&
their
souls
have
tasted
of
DEATH
.
The
Sword
of
God
hath
devoured
their
flesh
,
and
is
become
drunke
with
their
blood
.
This
same
cup
which
the
Lord
hath
given
them
,
he
now
presenteth
to
us
,
and
if
we
pacifie
not
his
Wrath
,
whether
we
will
or
not
he
shall
force
us
to
drinke
it
out
.
Let
us
therefore
follow
the
example
of
our
Saviour
.
When
the
bitter
cup
was
presented
to
him
for
our
sins
,
he
fell
down
,
and
with
tears
of
blood
said
,
Father
if
it
be
possible
let
this
cup
passe
from
me
.
Let
us
turne
to
God
and
do
in
like
manner
.
Neither
should
we
thinke
it
enough
to
mourne
this
day
,
but
should
continue
our
mourning
in
private
,
that
if
it
be
possible
he
may
deliver
us
and
our
land
from
this
great
Wrath
,
or
if
he
have
decreed
otherwayes
,
wee
may
at
least
escape
his
eternall
indignation
.
The
Lord
grant
this
unto
us
,
and
that
for
the
merits
of
Christ
to
whom
&c.
Notes, typically marginal, from the original text
Notes for div A60177-e570
Notes for div A60177-e2410
Notes for div A60177-e4950
Notes for div A60177-e8040
Notes for div A60177-e10150
Notes for div A60177-e12490
Notes for div A60177-e15640
Notes for div A60177-e19150
Notes for div A60177-e24160
Notes for div A60177-e29700
Notes for div A60177-e34390
Notes for div A60177-e39080
Notes for div A60177-e45410
Notes for div A60177-e50470
Notes for div A60177-e55640