CHRISTS
Kingdome
.
〈…〉
Sermons
〈…〉
.
RICHARD
WEB
Preacher
of
Gods
word
.
The
Contents
whereof
follows
after
the
Epistles
.
MATH.
6.33
.
Seeke
first
the
Kingdome
of
God
,
and
his
Righteousnesse
,
and
all
these
things
shall
be
ministred
vnto
you
.
LONDON
,
Printed
by
Nicholas
Okes
for
Henry
Rockit
,
and
are
to
be
sold
at
his
shop
in
the
Poultry
,
vnder
S.
Mildreds
Diall
.
1611.
TO
THE
RIGHT
WORSHIPFVL
,
AND
HIS
VERY
GOOD
FRIENDS
,
MAISTER
DOCTOR
SINGLETON
,
PRINCIPALL
of
Brasen-nose
Colledge
in
Oxford
,
together
with
all
the
worthy
and
learned
Fellowes
of
that
House
;
Mr.
WILLIAM
DVTTON
,
and
Mr.
RICHARD
DASTON
Iustices
of
Peaces
Mr.
Doctor
SEMAN
Chancelor
of
Glocester
,
and
Mr.
HENRY
AISGILL
Preacher
of
Gods
Word
,
R.
W.
wisheth
all
happinesse
in
this
world
,
and
eternall
glory
in
the
world
to
come
.
THERE
are
three
sorts
of
Kingdoms
(
right
Worshipfull
)
much
spoken
of
in
the
sacred
volumes
of
the
Almighty
.
The
first
is
the
kingdome
of
God
,
as
it
is
ruled
by
Christ
the
Mediator
of
the
new
Testament
,
whom
the
Father
hath
constituted
the
head
of
his
Church
.
The
second
is
the
Kingdome
of
Man
,
as
he
is
set
vp
in
authority
aboue
others
,
by
the
ordinance
of
the
most
High
,
to
command
his
people
at
his
will
,
and
according
to
his
lawes
,
of
whom
he
hath
receiued
his
place
of
Regency
.
The
third
is
,
the
Kingdome
of
Sathan
,
as
he
is
the
Prince
of
darkenesse
,
and
the
〈…〉
world
,
ruling
in
the
children
of
darkenesse
,
and
raging
against
the
children
of
light
.
Of
these
three
Kingdomes
the
first
and
the
last
are
opposite
,
like
the
fire
and
the
water
;
&
so
contrary
one
vnto
the
other
,
that
there
can
neuer
be
any
good
agreement
betwixt
them
,
but
deadly
hatred
and
enmity
for
euer
.
For
this
is
the
immutable
voyce
of
the
Almighty
.
I
will
(
saith
the
Lord
to
the
diuell
)
put
enmity
betweene
thee
and
the
woman
,
and
betweene
thy
seed
and
her
seed
.
He
shall
breake
thy
head
,
and
thou
shalt
bruise
his
heele
.
But
as
for
the
midst
of
them
,
it
is
subordinate
vnto
them
both
,
and
of
such
a
flexible
nature
,
that
it
is
content
to
participate
with
either
side
.
For
it
is
neither
wholly
for
Christ
,
nor
wholly
for
Satan
;
but
it selfe
comprehending
vnder
it
the
whole
race
of
mankinde
,
whereof
some
are
good
,
and
others
bad
,
doth
yeeld
foorth
subiects
both
for
Christ
,
and
for
Satan
:
the
children
of
light
being
the
subiects
of
Christ
,
the
children
of
darkenesse
the
subiects
of
Satan
.
Thus
do
Christ
and
Satan
hold
their
Kingdoms
in
the
Kingdome
of
man
.
So
that
though
there
be
three
distinct
Kingdoms
,
yet
there
are
not
three
distinct
places
for
the
administration
of
these
Kingdomes
,
but
the
place
is
but
one
,
and
the
selfe
same
for
them
all
.
In
regard
whereof
euery
person
must
carefully
looke
to
himselfe
,
whether
liuing
in
the
kingdome
of
Man
,
he
doth
belong
to
Christ
,
or
to
the
diuell
.
For
of
necessity
he
must
be
a
subiect
to
the
one
of
them
,
or
to
the
other
,
considering
that
no
man
can
serue
two
maisters
.
If
we
belong
to
Christ
,
we
are
happy
,
&
shall
haue
this
comfortable
saying
deliuered
vnto
vs
at
the
last
,
Come
ye
blessed
children
of
my
Father
,
receiue
the
Kingdome
of
God
,
which
is
prepared
for
you
from
the
beginning
of
the
world
.
But
if
we
appertaine
to
the
diuell
,
we
are
in
a
pittifull
case
,
and
shall
haue
this
dolefull
sentence
pronounced
against
vs
at
the
day
of
iudgement
:
Depart
ye
cursed
into
euerlasting
fire
prepared
for
the
diuell
and
his
Angels
.
Now
how
men
do
cary
themselues
in
regard
of
these
Kingdomes
,
&
what
they
should
also
do
in
respect
thereof
,
Dauid
who
was
himselfe
a
King
,
and
a
singular
Prophet
of
the
most
High
,
hath
notably
described
vnto
vs
in
his
second
Psalme
,
which
spendeth
it selfe
wholly
vpon
that
subiect
.
The
which
Psalme
of
his
I
haue
handled
,
&
preached
ouer
amongst
my
people
;
but
the
Lord
,
that
is
the
searcher
of
the
heart
,
doth
know
,
that
whosoeuer
I
be
now
content
to
let
my
Sermons
vpon
the
same
go
in
common
for
the
common
good
of
all
,
and
to
commit
them
to
the
ballance
of
Gods
Sanctuary
for
the
profit
of
his
Saints
;
yet
when
I
preached
them
at
the
first
,
it
was
neuer
once
intended
by
me
,
that
they
should
come
to
the
presse
.
And
therefore
the
whole
discourse
was
so
framed
both
for
matter
and
manner
,
as
might
best
fit
the
necessity
and
capacity
of
the
present
Auditory
,
whose
benefite
I
did
chiefly
respect
,
and
vnto
whom
I
did
accommodate
my selfe
,
as
in
other
matters
,
and
as
at
other
times
I
was
wont
for
to
do
.
Howsoeuer
being
thus
penned
out
,
in
simplicity
of
spirit
,
&
plainenesse
of
phrase
,
without
all
eloquence
of
speech
,
and
gloriousnesse
of
style
,
and
being
now
ready
to
come
to
the
view
of
the
world
,
I
make
bold
to
present
them
vnto
you
(
right
Worshipfull
)
to
whom
if
they
be
worthy
of
any
respect
,
they
do
belong
in
many
respects
.
For
as
your
loue
to
Christ
,
wherein
you
passe
many
others
of
your
ranke
and
order
;
your
office
vnder
Christ
,
by
which
you
are
,
as
it
were
,
Kings
in
his
Kingdome
,
reigning
ouer
other
Kings
:
your
hatred
to
them
,
which
are
out
of
Christ
,
whereby
you
are
carried
with
some
indignation
against
the
Man
of
sin
,
and
those
which
are
in
a
confederacy
with
the
arch-enimy
of
our
soules
:
and
lastly
,
as
your
kind
affection
to
them
,
which
are
in
Christ
,
and
for
Christ
,
which
hath
moued
your
tongues
to
commend
them
,
and
your
hands
to
helpe
them
,
do
seeme
to
challenge
this
worke
,
which
doth
intreate
of
Christ
and
his
kingdom
,
and
to
claime
it
for
their
owne
;
not
much
vnlike
to
that
of
Titus
Pomponius
Atticus
,
who
had
that
Treatise
which
Tully
made
of
old
age
,
committed
to
him
,
because
he
was
a
man
well
stricken
in
age
;
or
that
of
Theophilus
,
to
whom
Luke
the
Euangelist
did
consecrate
the
History
of
Christ
,
for
that
he
was
a
friend
of
Christ
,
and
one
that
loued
him
well
.
So
your
vndeserued
fauours
towards
me
in
particular
,
do
of
right
vendicate
the
same
,
considering
that
these
are
the
first
fruites
of
all
my
labours
,
which
I
haue
taken
in
this
sort
,
and
after
this
manner
,
since
my
comming
to
that
place
,
where
now
I
am
,
and
which
I
receiued
by
your
meanes
;
some
of
you
being
Commissioners
appointing
that
annuall
stipend
for
the
continuall
maintenance
of
a
Preacher
amongst
vs
,
which
our
recouered
lands
will
affoord
;
and
others
being
Patrones
presenting
me
to
the
same
.
In
lieu
whereof
,
as
they
are
in
that
regard
most
due
vnto
you
,
so
I
do
here
present
them
vnto
you
,
as
a
testimony
of
my
minde
,
which
is
well
affected
towards
you
,
and
as
a
token
of
my
thankefull
heart
,
which
would
recompence
you
better
,
if
I
could
.
If
you
iudge
them
worthy
,
vouchsafe
them
,
I
pray
you
,
your
patronage
:
if
not
,
your
pardon
:
at
least
your
gracious
and
fauourable
acceptance
,
according
to
the
kindnes
of
your
nature
,
&
wonted
courtesie
in
other
matters
.
The
which
thing
if
I
shall
vnderstand
you
do
,
it
shall
not
onely
greatly
reioyce
mine
heart
,
but
make
me
much
indebted
vnto
you
for
the
same
.
The
Lord
for
his
Sonnes
sake
grant
,
that
this
labour
of
mine
may
be
accepted
of
the
Saints
,
and
tend
to
Gods
glorie
:
And
I
heartily
beseech
the
Lord
,
the
God
of
all
grace
,
and
giuer
of
all
blessings
,
that
he
would
so
multiply
his
heauenly
graces
vpon
you
that
you
may
alwaies
walke
worthy
of
the
Lord
,
and
please
him
in
all
things
,
battering
downe
continually
the
kingdome
of
Sathan
,
and
setting
vp
the
kingdome
of
Christ
to
the
vttermost
of
your
powers
;
that
so
many
soules
may
be
saued
by
your
meanes
,
and
you
your selues
haue
the
greater
weight
of
glory
bestowed
vppon
you
at
the
day
of
iudgement
,
when
all
persons
shall
be
rewarded
according
to
their
workes
.
And
so
crauing
pardon
for
my
boldnesse
I
ende
,
and
humbly
take
my
leaue
.
Rodborough
the
twentieth
of
August
.
1610.
Your
Worships
to
be
commanded
in
the
Lord
,
Richard
Web.
To
the
Christian
Reader
all
grace
and
peace
.
CHristian
Reader
,
the
whole
care
and
burthen
of
the
Ministery
of
the
Lords
word
,
is
,
or
at
the
least
ought
to
be
,
how
to
bring
men
to
the
liuing
God
,
&
to
pull
them
out
of
the
kingdome
of
Satan
that
they
might
be
planted
in
the
Kingdome
of
Christ
.
Euery
one
should
helpe
forward
this
worke
,
which
is
the
greatest
,
and
the
most
honorablest
worke
in
all
the
world
.
The
miserable
estate
wherein
they
are
,
who
do
remaine
vnder
Satan
and
his
dominion
,
(
as
all
men
do
by
nature
:
)
and
the
most
blessed
condition
that
they
are
in
,
who
are
vnder
Christ
and
his
gouernment
(
as
none
are
but
by
grace
:
)
should
moue
men
sufficiently
thereunto
.
For
mine
owne
part
,
what
I
haue
done
this
way
,
these
Sermons
of
mine
in
part
will
shew
thee
.
Reade
them
at
thy
leasure
,
&
marke
them
well
:
begin
not
alone
,
but
make
an
end
.
For
haply
(
as
it
is
in
S.
Iohns
Gospell
)
the
best
wine
is
reserued
till
the
last
.
When
thou
hast
ended
,
if
thou
receiuest
any
profite
thereby
,
blesse
thou
the
name
of
thy
God
for
it
,
vnto
whom
all
honour
and
praise
do
belong
;
and
pray
also
vnto
the
same
God
for
me
,
the
instrument
therein
of
thy
good
;
that
so
I
may
alwaies
stand
fast
in
the
truth
,
and
increase
daily
in
all
heauenly
graces
,
to
the
honour
of
his
name
,
and
the
good
of
his
Church
.
Our
daies
(
thou
knowest
(
are
corrupt
and
full
of
sinne
,
and
we
our selues
are
very
fraile
and
weake
:
looke
therefore
to
thy selfe
,
and
keepe
thine
heart
with
all
diligence
.
Run
not
with
the
world
,
neither
decline
after
vanity
,
but
cleaue
fast
vnto
thy
God
,
come
life
or
come
death
:
and
be
thou
sure
euermore
to
worke
out
thy
saluation
with
feare
and
trembling
,
and
so
fare
thee
well
most
heartily
in
the
Lord
.
Thine
for
thy
good
euer
in
the
Lord
,
R.
W.
The
principall
matters
,
which
are
handled
in
euery
Sermon
.
The
Contents
of
the
first
Sermon
.
-
THe
Author
,
Summe
,
and
Diuision
of
the
whole
Psalme
.
-
It
is
proued
,
that
Dauid
and
Christ
had
many
enimies
,
according
to
the
letter
of
the
text
.
-
The
causes
why
Christ
in
the
daies
of
his
flesh
was
reiected
by
men
,
albeit
he
was
most
worthy
of
loue
and
fauour
;
which
are
in
number
7.
whereof
3.
are
intrinsecall
or
inward
,
being
inherent
in
men
;
and
4.
extrinsecall
or
outward
,
being
wickedly
pickt
from
Christ
himselfe
.
-
It
is
shewed
how
the
enimies
of
Dauid
and
Christ
were
oucrcome
,
and
came
to
fearefull
ends
.
-
The
godly
are
vnlikely
for
foure
causes
to
ouercome
their
enimies
,
yet
do
they
preuaile
against
them
:
the
reasons
why
,
and
the
vses
thereof
.
-
There
are
foure
things
in
God
,
for
the
which
the
victory
doth
alwaies
go
on
his
side
,
and
theirs
whose
part
he
doth
take
.
-
It
is
declared
,
how
the
godly
do
ouercome
,
euen
then
,
when
they
be
put
to
death
for
the
truths
sake
.
-
God
is
a
patient
God
,
not
willing
the
death
of
a
sinner
,
but
rather
that
he
should
conuert
and
liue
:
the
reasons
why
,
and
the
vses
thereof
.
The
Contents
of
the
second
Sermon
.
-
IT
is
proued
,
that
Christs
enimies
did
rage
and
murmure
against
him
in
the
daies
of
his
flesh
,
according
to
the
letter
of
the
text
.
-
The
multitude
and
common
people
of
the
world
are
enimies
to
the
Lord
and
his
truth
;
the
reasons
why
,
which
are
foure
;
and
the
vses
thereof
,
which
are
also
foure
.
-
Murmuring
is
a
sin
,
and
to
be
auoided
of
Gods
children
:
the
reasons
why
,
which
are
two
;
and
the
vses
thereof
,
which
are
also
two
.
-
Eight
preseruatiues
or
remedies
against
murmuring
.
-
The
diuers
ends
wherefore
Questions
are
proposed
.
-
The
acts
&
deeds
of
the
vulgar
sort
are
so
foolish
&
mad
,
that
wise
discreet
persons
fearing
the
Lord
,
may
well
wonder
at
them
;
with
the
vse
therof
.
The
Contents
of
the
third
Sermon
.
-
IT
is
proued
,
that
the
States
of
the
land
did
oppose
themselues
against
Christ
in
the
daies
of
his
flesh
,
according
to
the
letter
of
the
text
.
-
Rich
men
and
great
persons
haue
foure
chiefe
reasons
aboue
others
to
serue
the
Lord
,
yet
they
contemne
him
most
;
the
reasons
why
,
which
are
sixe
,
and
the
vses
thereof
,
which
are
foure
.
-
Councels
and
assemblies
are
as
well
against
the
Lord
and
his
truth
,
as
for
him
:
the
reasons
why
,
which
are
2.
and
the
vses
thereof
which
are
3.
-
The
wicked
haue
their
Comes
,
and
Exhortations
vnto
vngodlinesse
,
with
the
vse
thereof
.
-
There
are
three
causes
,
why
the
lawes
of
God
should
be
regarded
by
men
,
yet
the
wicked
do
reiect
them
:
the
reasons
why
,
which
are
foure
;
and
the
vses
thereof
,
which
are
two
.
-
There
are
foure
causes
,
why
the
godly
,
do
delight
in
the
law
of
God
,
and
desire
to
keepe
the
same
.
-
By
resisting
Gods
lawes
men
do
resist
God
himselfe
:
the
reason
why
,
and
the
vses
thereof
,
which
are
two
.
The
Contents
of
the
fourth
Sermon
.
-
GOd
is
in
all
places
,
at
all
times
,
three
waies
.
-
Two
reasons
,
why
God
is
said
to
be
in
heauen
,
rather
then
in
any
other
place
.
-
Gods
laughing
,
what
it
is
,
at
whom
he
doth
laugh
,
and
the
vse
thereof
.
-
No
power
or
counsell
can
stand
against
the
Lord
,
but
downe
it
must
go
:
the
reasons
why
,
which
are
two
;
and
the
vses
thereof
,
which
are
three
.
-
Men
(
like
Giants
)
fight
against
the
Lord
many
waies
,
but
chiefly
foure
waies
.
-
Gods
anger
what
it
is
,
and
the
double
way
,
by
the
which
he
doth
speake
vnto
man
.
-
The
enimies
of
Gods
Church
shall
be
ouerthrowne
:
the
reasons
why
,
and
the
vses
thereof
which
are
three
.
-
The
Church
of
God
is
like
to
an
hill
or
mountaine
in
three
respects
;
with
the
vses
thereof
.
-
The
Church
of
God
is
said
to
be
holy
for
three
causes
;
with
the
vses
thereof
.
-
God
the
Father
made
Christ
the
King
of
his
Church
:
the
reasons
why
,
(
respecting
his
Godhead
,
and
those
eight
notable-vertues
which
were
in
him
,
most
worthy
of
a
King
)
and
the
vses
thereof
,
which
are
three
.
The
Contents
of
the
fifth
Sermon
.
-
Christs
faithfulnes
in
opening
his
Fathers
decree
,
with
the
vse
therof
.
-
Three
causes
,
wherefore
Christ
published
his
Fathers
decree
touching
himselfe
and
his
calling
.
-
Euery
person
must
stand
vpon
his
office
and
calling
:
the
reasons
why
,
which
are
foure
;
and
the
vses
thereof
,
which
are
three
.
-
An
argument
to
proue
,
that
our
Church
in
England
,
is
the
true
Church
of
God
,
and
that
our
Ministers
are
the
true
Ministers
of
God
.
-
Christ
is
God
,
as
well
as
man
:
the
reasons
why
,
which
are
foure
;
and
the
vses
thereof
,
which
are
three
.
-
There
is
a
fourefold
difference
betweene
the
manner
of
Christs
generation
,
and
that
which
is
carnall
with
man
.
-
All
the
miracles
that
Christ
did
,
and
chiefly
his
resurrection
from
the
dead
,
do
shew
that
he
was
the
Sonne
of
God
.
-
How
we
may
know
whether
God
hath
begotten
vs
,
and
whom
we
are
to
take
for
Gods
children
.
-
Christs
Kingdome
is
catholike
and
vniuersall
ouer
all
the
world
,
with
the
vse
thereof
.
-
Men
must
pray
to
God
for
benefites
,
and
by
prayer
they
shall
receiue
them
:
the
reasons
why
,
and
the
vses
thereof
,
which
are
three
.
-
God
doth
giue
to
vs
more
(
oftentimes
)
then
we
do
aske
.
-
Christ
doth
bruise
his
enimies
,
and
the
manner
how
.
-
Malefactors
must
be
punished
:
the
reasons
why
,
which
are
4.
&
the
vses
thereof
,
which
are
3.
with
an
answere
to
such
obiections
as
are
made
against
the
same
.
The
Contents
of
the
sixth
Sermon
.
-
GReat
persons
,
and
men
of
authority
,
should
be
formost
in
repentance
,
and
in
the
whole
worship
of
God
:
the
reasons
why
,
which
are
three
,
and
the
vses
thereof
.
-
Perils
and
dangers
must
moue
men
to
repentance
and
amendment
of
life
:
the
reasons
why
,
and
the
vses
thereof
,
which
are
three
.
-
Men
must
defer
no
time
,
but
repent
out
of
hand
:
the
reasons
why
,
which
are
foure
,
and
the
vses
thereof
,
which
are
three
;
with
an
answere
to
such
obiections
as
are
made
against
it
.
-
It
is
proued
that
all
wicked
persons
are
fooles
,
and
vnlearned
in
God
sight
,
with
the
vse
thereof
.
-
Euery
one
must
labour
to
get
wisedome
and
to
vnderstand
the
will
of
God
;
the
reasons
why
,
which
are
3.
and
the
vses
thereof
,
which
are
also
3
:
with
an
answere
to
such
obiections
,
as
are
made
against
it
.
-
The
course
that
men
must
take
to
attaine
vnto
it
,
standeth
in
sixe
things
.
-
The
euils
that
do
hinder
men
from
it
are
many
,
but
chiefly
three
.
The
Contents
of
the
seuenth
Sermon
.
-
MEn
must
worship
God
the
Father
:
the
reasons
why
,
and
the
vses
thereof
.
-
In
euery
worke
of
Gods
worship
,
we
must
looke
as
well
to
the
manner
of
it
as
to
the
matter
,
with
the
reason
and
vse
thereof
.
-
Men
must
feare
God
;
the
reasons
why
,
which
are
6.
and
the
vses
thereof
,
which
are
2.
with
a
distinction
of
feare
,
and
an
answere
to
such
obiections
as
are
contrary
vnto
it
;
together
with
the
meanes
to
attaine
vnto
it
,
which
standeth
chiefly
in
three
things
.
-
Men
must
reioyce
in
God
and
his
seruice
:
the
reasons
why
,
which
are
2.
and
the
vses
thereof
,
which
are
three
;
with
the
profits
which
come
by
it
,
which
are
foure
;
and
the
meanes
how
to
get
it
,
which
are
two
.
-
Men
must
tremble
before
the
Lord
,
and
be
lowly
and
humble
before
him
:
the
reasons
why
,
which
are
two
,
and
the
vses
thereof
;
with
the
meanes
to
attaine
vnto
it
,
which
are
foure
.
-
Men
must
honour
and
worship
the
Son
,
as
well
as
the
Father
:
the
reasons
why
,
which
are
two
,
and
the
vses
therof
,
which
are
also
two
.
-
The
great
and
manifold
inconueniences
or
euils
,
that
happen
vnto
men
,
who
obey
not
Christ
,
with
the
vse
thereof
.
-
Those
are
blessed
that
trust
in
Christ
:
the
reasons
why
,
and
the
vses
therof
,
which
are
3.
together
with
a
declaration
of
those
6.
things
which
are
in
Christ
,
that
are
sufficient
to
moue
our
hearts
to
trust
in
him
.
SEVEN
SERMONS
VPON
the
second
Psalme
.
Prolegomena
:
or
the
Generall
view
of
it
.
THERE
is
a
time
(
saith
Salomon
)
for
all
things
vnder
the
Sunne
,
in
Eccle.
3.1
.
And
againe
he
saith
in
Prou.
25.11
.
that
a
word
spoken
in
his
place
,
is
like
apples
of
gold
,
with
pictures
of
siluer
.
In
consideration
whereof
,
I
haue
elected
this
portion
of
sacred
Writ
,
to
handle
here
amongst
you
,
on
these
holy
daies
,
as
most
fitting
the
time
,
and
person
,
for
whose
sake
they
are
obserued
;
and
so
I
hope
,
will
be
most
acceptable
vnto
you
.
For
the
time
,
(
you
know
)
is
a
time
,
that
is
celebrated
for
the
honour
of
Christ
our
Sauiour
,
who
was
borne
as
vpon
this
day
.
And
as
for
this
portion
of
holy
Scripture
,
it
is
a
Psalme
that
doth
intreate
of
Christ
,
and
of
his
heauenly
kingdome
;
who
though
he
hath
many
enimies
to
withstand
him
,
yet
he
shall
remaine
King
and
Lord
for
euer
.
The
Author
principall
of
this
Psalme
was
God
,
as
he
is
of
all
the
rest
of
the
Scripture
,
according
to
Paules
testimony
in
2.
Tim.
3.16
.
But
the
Author
ministeriall
,
or
instrumentall
penman
thereof
,
was
the
sweete
singer
of
Israel
,
blessed
Dauid
the
king
;
as
we
may
see
by
the
prayer
of
the
faithfull
,
in
Acts
4.25
.
For
there
in
plaine
termes
Dauid
is
named
,
when
they
say
vnto
God
.
Which
by
the
mouth
of
thy
seruant
Dauid
hast
said
,
Why
did
the
Gentles
rage
,
and
the
people
imagine
vaine
things
?
&c.
The
chiefe
matter
herein
handled
,
is
the
gracious
king
dome
of
our
best
beloued
bridegroome
,
the
sweete
Sauiour
of
the
world
.
In
letter
and
type
it
speakes
of
Dauid
,
and
his
kingdome
;
but
in
spirit
and
truth
of
Christ
and
his
kingdome
.
For
that
which
was
figuratiue
in
Dauid
(
who
represented
the
person
of
Christ
)
was
all
of
it
most
liuely
accomplished
in
Christ
,
who
was
represented
by
him
.
And
therefore
you
shall
finde
,
that
those
things
which
are
here
deliuered
by
the
Prophet
Dauid
,
are
applied
by
the
Spirit
of
God
(
the
best
interpreter
of
all
)
vnto
Christ
in
particular
,
and
that
in
three
places
of
the
new
Testament
.
The
first
is
in
that
4.
chapter
of
the
Acts
,
which
was
quoted
before
.
The
second
is
in
the
thirteenth
chapter
of
the
same
Booke
,
and
the
thirtieth
three
verse
.
And
the
third
and
last
is
in
Heb.
1.5
.
So
that
by
the
warrant
of
these
places
of
diuine
Oracle
,
this
Psalme
and
the
things
therein
contained
,
are
truely
and
properly
to
be
referred
vnto
Christ
our
King
.
Wherefore
in
the
handling
of
it
,
we
wil
stand
chiefly
vpon
him
,
and
his
kingdome
,
and
speake
but
a
little
of
Dauid
and
his
kingdome
;
onely
shewing
the
verity
of
it
in
him
,
&
pressing
it
as
it
were
,
by
the
way
of
an
allusion
,
and
in
the
matter
of
amplification
.
The
parts
of
this
Psalme
are
two
,
Doctrine
(
which
some
haply
would
call
,
a
Narratiue
proposition
)
and
Exhortation
,
(
which
they
would
peraduenture
stile
,
an
Admonitorie
Conclusion
.
)
Of
these
two
,
Doctrine
goes
foremost
,
and
Exhortation
comes
afterward
,
according
to
all
good
Methodicall
instruction
.
For
as
in
the
architecture
of
an
house
,
the
foundation
must
first
be
well
laid
,
and
then
afterward
the
whole
building
must
be
framed
vpon
it
,
and
fastened
to
it
with
strong
bands
and
ioints
:
So
in
euery
orderly
and
sound
Instruction
,
the
Doctrine
must
be
first
,
(
like
the
foundation
)
plainely
setting
downe
the
truth
of
matters
,
touching
faith
or
manners
;
and
the
Exhortation
must
follow
vpon
it
(
like
the
frame
of
the
house
)
fitting
euery
thing
to
the
best
edification
of
the
hearer
,
and
pressing
it
closely
vpon
his
soule
,
with
pitthy
perswasions
to
worke
vpon
it
,
that
so
it
may
be
framed
,
according
to
the
image
of
his
creator
in
that
respect
.
The
Doctrine
begins
at
the
first
verse
,
and
reacheth
vnto
the
end
of
the
nineth
verse
;
at
which
place
begins
the
Exhortation
,
and
continues
to
the
end
of
the
Psalme
.
In
the
Doctrine
two
principall
things
(
as
the
seuerall
members
thereof
)
are
laid
downe
.
The
one
is
an
Opposition
that
is
made
against
the
kingdome
of
Christ
,
in
the
three
first
verses
.
The
other
is
the
vanity
of
that
Opposition
,
and
the
woefull
estate
,
wherein
they
stand
,
that
make
the
same
,
in
the
six
verses
next
following
.
If
you
would
know
the
persons
,
that
doe
oppose
themselues
against
Christ
and
his
kingdome
,
they
are
of
all
sorts
:
some
that
are
base
and
meane
ones
,
that
do
rage
and
murmure
against
him
,
spoken
of
in
the
first
verse
:
&
others
,
that
are
noble
and
great
ones
,
that
do
ioine
hand
&
head
together
to
ouerthrow
him
,
mentioned
in
the
second
and
third
verses
.
If
you
would
know
againe
,
how
all
these
doe
speede
,
they
haue
ill
successe
,
and
misse
of
their
purpose
,
and
runne
by
this
meanes
into
most
woefull
,
and
ineuitable
dangers
.
For
as
they
shall
neuer
preuaile
,
but
all
their
endeauours
shall
come
to
nought
,
so
they
themselues
(
like
rebels
and
traitours
)
shall
be
executed
,
and
come
to
most
fearfull
and
shamefull
ends
.
And
this
is
set
out
two
waies
.
The
one
is
in
regard
of
God
the
Father
and
his
Maiesty
,
against
whom
they
haue
lifted
vp
themselues
,
and
who
doth
take
his
Sons
part
,
and
will
defend
him
in
his
kingdome
;
in
the
fourth
,
fift
,
and
sixt
verses
.
For
as
they
can
doe
him
no
hurt
,
not
onely
in
regard
of
his
place
,
he
being
in
heauen
,
far
out
of
their
reach
who
are
vpon
the
earth
;
but
also
of
his
power
,
he
being
strong
and
mighty
,
whereas
they
are
but
weake
&
feeble
;
&
one
that
makes
no
more
account
of
their
conspiracies
,
than
a
man
doth
of
his
aduersaries
forces
,
whom
he
hath
in
meere
contempt
and
derision
:
so
he
is
exceeding
angry
and
wrathfull
with
them
,
for
their
rebellion
and
treason
;
and
in
this
anger
and
wrath
of
his
he
will
take
reuenge
vpon
them
for
it
,
and
make
them
know
and
vnderstand
,
to
their
shame
and
griefe
,
that
he
himselfe
,
and
none
other
,
had
placed
Christ
in
his
kingdome
,
and
established
him
in
the
throne
of
Israel
,
&
that
he
did
not
vsurpe
this
authority
to
himselfe
.
The
other
way
is
in
respect
of
Christ
himselfe
,
who
is
able
to
right
his
owne
cause
,
&
not
onely
to
defend
himselfe
in
his
kingdome
,
but
also
to
ouerthrow
al
his
aduersaries
,
&
to
bring
a
perpetual
&
vnrecouerable
destruction
vpon
them
;
in
the
seuenth
,
eight
,
and
ninth
verses
.
Where
you
haue
two
things
set
downe
before
your
eyes
to
contemplate
vpon
.
The
one
is
a
promise
which
hee
doth
make
,
to
publish
his
Fathers
decree
touching
himselfe
,
and
his
kingdome
;
that
so
his
enimies
might
be
daunted
the
more
,
and
by
the
due
consideration
thereof
,
might
be
brought
(
if
it
were
possible
)
to
leaue
off
their
rebellion
against
him
.
The
other
is
an
opening
of
this
decree
by
the
parts
thereof
,
which
are
in
number
two
;
the
one
respecting
his
person
,
the
other
his
office
or
gouernment
.
For
his
person
,
he
is
not
onely
man
,
but
also
God
,
euen
the
naturall
Sonne
of
the
almighty
Ichouah
,
which
was
,
is
,
and
which
is
to
come
:
and
this
was
proued
to
be
so
,
as
by
his
miracles
,
so
chiefly
by
his
resurrection
from
the
dead
,
the
Lord
shewing
by
that
,
that
he
had
begotten
him
from
all
eternity
.
For
his
office
or
gouernment
,
he
is
our
king
,
and
the
head
of
the
Church
.
And
touching
it
two
things
are
recorded
.
First
,
the
largenesse
of
it
in
the
eight
verse
:
wherein
you
may
see
,
how
it
doth
reach
from
one
end
of
the
world
vnto
the
other
.
Then
secondly
the
power
and
strength
of
it
in
the
ninth
verse
,
which
is
innincible
,
and
bruysing
downe
all
his
aduersaries
before
him
.
And
this
his
power
he
must
vse
and
exercise
,
as
for
the
defence
of
his
owne
faithfull
and
loyall
subiects
;
so
also
for
the
destruction
of
the
forenamed
rebels
,
and
of
all
such
as
shall
at
any
time
conspire
against
him
.
And
this
he
is
to
doe
by
the
vertue
of
his
commission
from
his
Father
the
Almighty
,
who
did
set
him
vpon
his
throne
,
and
bestowed
this
vniuersall
and
catholicke
kingdome
vpon
him
.
For
he
doth
in
plaine
termes
enioyne
him
to
this
dutie
,
saying
,
Thou
shalt
crush
them
with
a
scepter
of
yron
,
and
breake
them
in
peeces
,
like
a
potters
vessell
.
Vpon
this
stablenesse
of
Christs
kingdome
,
wherein
the
aduersaries
cannot
preuaile
,
and
vpon
the
inuincible
,
and
reuenging
power
,
wherewith
he
is
armed
,
able
to
crush
all
his
enemies
in
peeces
,
as
the
potter
doth
his
earthen
vessels
,
a
sweete
exhortation
is
raised
vp
,
wherein
all
the
offenders
are
aduised
to
submit
themselues
to
the
Lord
and
his
Annointed
,
whom
before
they
did
resist
,
and
withstand
:
and
that
betimes
without
any
further
delay
,
that
so
they
may
not
perish
,
but
be
saued
;
in
the
three
last
verses
.
Wherein
remember
you
,
what
is
required
of
them
.
In
summe
,
it
is
nothing
else
,
but
a
present
repentance
,
or
amendment
of
life
;
but
the
parts
of
it
are
two
,
as
the
chiefe
points
,
wherein
this
repentance
or
amendment
of
life
must
stand
.
The
first
is
an
heauenly
wisedome
and
holy
learning
,
in
verse
10.
For
whereas
heretofore
they
had
bene
foolish
and
ignorant
of
their
duties
,
now
he
would
haue
them
to
be
wise
and
learned
,
knowing
all
such
matters
as
doe
belong
vnto
them
,
and
keeping
themselues
within
the
compasse
of
heauenly
direction
.
The
second
is
a
loyall
subiection
,
and
a
seruiceable
obedience
,
both
towardes
the
Father
,
and
also
towards
the
Sonne
.
Towards
the
Father
in
verse
11.
whom
they
must
serue
in
feare
,
and
before
whom
they
must
reioyce
in
trembling
.
And
towards
the
Sonne
in
verse
12.
whom
they
must
kisse
in
token
of
their
loue
and
homage
to
him
;
and
that
for
two
causes
,
one
,
that
they
may
not
offend
him
any
more
,
and
so
bring
fearefull
and
suddaine
destruction
vpon
themselues
;
another
,
that
they
may
please
him
,
and
so
through
his
fauour
and
kindnesse
towards
them
,
receiue
daily
and
plentifull
blessings
from
his
hands
,
both
for
this
world
and
the
world
to
come
.
Thus
you
may
see
in
a
generall
view
,
as
in
a
christall
glasse
,
what
this
whole
Psalme
is
,
and
how
correspondently
one
thing
doth
depend
vpon
the
other
therein
.
But
if
your
memories
bee
fraile
,
and
not
stable
enough
to
retaine
the
stampe
of
all
these
aboue
recited
points
within
them
;
yet
at
the
least
remember
three
of
them
,
which
are
(
Instar
omnium
)
in
the
place
or
stead
of
all
.
The
first
is
the
resistance
that
is
made
against
the
Lord
and
his
Annointed
:
wherein
you
shall
finde
all
forts
of
persons
rebelling
against
the
gracious
and
sweete
gouernment
of
our
blessed
Sauiour
Christ
Iesus
.
The
second
is
the
ouerthrow
of
that
resistance
,
and
the
fearefull
estate
,
wherein
those
that
made
the
resistance
doe
stand
,
through
the
powerfull
and
reuenging
Maiesty
of
God
the
Father
,
and
of
God
the
Sonne
,
against
whom
this
treason
is
committed
;
both
which
are
armed
with
intollerable
and
vnresistable
plagues
to
consume
them
.
The
third
and
last
is
a
kinde
and
louing
exhortation
,
stirring
vp
,
and
calling
vpon
these
traitours
and
rebels
to
leaue
their
treason
and
rebellion
,
and
to
become
faithfull
and
trustie
subiects
vnto
the
Lord
their
king
;
with
an
insinuated
promise
,
that
they
shall
be
pardoned
for
that
which
they
had
done
already
amisse
,
and
be
rewarded
for
all
their
good
seruice
,
which
they
shall
doe
for
the
time
to
come
.
These
are
the
three
maine
points
,
on
which
the
whole
Psalme
doth
spend
it selfe
.
Wherfore
let
vs
also
stand
a
little
while
,
&
spend
some
time
in
the
due
consideration
thereof
,
before
we
come
vnto
the
seuerall
branches
that
are
included
in
either
of
them
.
Of
the
first
point
.
It
is
apparant
by
the
three
first
verses
,
that
there
is
no
estate
,
found
here
in
this
world
amongst
men
,
but
that
in
the
same
,
some
or
other
,
haue
stood
vp
against
the
Lord
and
his
Annointed
;
for
al
sorts
of
persons
are
brought
in
rebelling
,
first
the
meaner
sort
,
such
as
the
common
people
are
,
in
the
first
verse
;
then
the
better
sort
(
as
we
terme
them
)
such
as
Kings
and
Princes
are
,
and
the
states
of
the
land
,
in
the
two
next
verses
.
But
you
may
demand
,
was
this
true
,
first
in
Dauid
the
shadow
,
then
in
Christ
the
body
?
The
answere
is
,
that
it
is
true
in
respect
of
them
both
.
For
Dauid
,
you
may
see
in
the
second
book
of
Samuel
,
from
the
end
of
the
first
chapter
vnto
the
beginning
of
the
twentieth
one
.
His
enemies
(
if
you
will
haue
the
catalogue
of
them
)
were
these
.
First
,
Abner
the
sonne
of
Ner
,
that
was
Captaine
of
Sauls
hoast
.
For
he
tooke
Ishbosheth
the
sonne
of
Saul
,
and
brought
him
to
Mahanaim
and
made
him
king
ouer
Gilead
,
and
ouer
the
Ashurites
,
and
ouer
Izreel
,
and
ouer
Ephraim
,
and
ouer
Beniamin
,
and
ouer
all
Israel
.
So
that
none
did
cleaue
to
Dauid
,
but
the
house
of
Iudah
,
who
annointed
him
king
at
Hebron
,
and
did
euermore
take
his
part
;
and
here
through
this
contention
there
was
a
long
war
betweene
the
house
of
Saul
and
the
house
of
Dauid
;
but
Dauid
waxed
stronger
,
and
the
house
of
Saul
waxed
weaker
.
Chap.
2.
&
3.
Secondly
,
when
Dauid
was
made
king
ouer
all
Israel
,
and
Sauls
house
was
ouerthrowne
,
the
Iebusites
the
inhabitants
of
Ierusalem
,
resisted
him
when
he
came
vnto
them
,
and
would
not
permit
him
as
it
were
to
enter
into
their
cittie
,
but
with
an
impossible
condition
in
their
conceipts
,
saying
vnto
him
:
Except
thou
take
away
the
blind
,
and
the
lame
,
thou
shalt
not
come
in
hither
,
thinking
that
Dauid
could
not
come
thither
.
Chap.
5.
vers.
6.
Thirdly
,
when
he
was
established
in
his
throne
,
and
had
taken
Ierusalem
,
and
dwelt
in
Zion
,
as
in
a
stately
palace
,
the
Philistines
came
against
him
,
with
a
great
army
of
souldiers
to
take
him
;
but
they
sped
no
better
then
the
former
did
.
Chap.
5.17
.
&c.
Fourthly
,
when
Dauid
had
smore
the
Philistines
and
subdned
them
,
he
was
troubled
with
many
other
outlandish
nations
,
that
waged
warre
against
him
,
as
with
the
Moabites
,
the
Ammonites
,
the
Aramites
,
and
the
Amalckites
.
Chap.
8.
Chap.
10.
&
Chap.
11.
Fiftly
,
when
all
forreine
warres
were
ended
,
and
the
nations
round
about
him
were
conquered
,
and
many
of
them
made
tributaries
vnto
him
,
his
owne
sonne
Absolom
rose
vp
in
armes
with
all
Israel
with
him
(
a
few
onely
excepted
)
to
take
his
kingdome
from
him
.
Chapter
15.16.17
.
&
18.
Lastly
,
when
this
conspiracy
of
his
sonne
was
ended
,
and
all
matters
quieted
about
the
same
,
a
wicked
man
named
Sheba
the
son
of
Bichri
,
a
man
of
Iemini
,
blew
the
trumpet
,
and
said
:
We
haue
no
part
in
Dauid
,
neither
haue
we
any
inheritance
in
the
sonne
of
Ishai
:
euery
man
to
his
tents
ô
Israel
.
So
euery
man
of
Israel
went
from
Dauid
,
and
followed
Sheba
the
sonne
of
Bichri
;
but
the
men
of
Iudah
claue
fast
vnto
their
king
,
from
Iordan
euen
to
Ierusalem
.
Chap.
20.
vers.
1.
&c.
In
consideration
of
all
which
conspiracies
and
warres
,
Dauid
might
well
cry
out
and
say
:
Why
doe
the
heathen
rage
,
and
the
people
murmure
in
vaine
?
The
kings
of
the
earth
band
themselues
,
and
the
Princes
are
assembled
together
,
against
the
Lord
and
his
Annointed
,
saying
,
Let
vs
breake
their
bands
,
&
cast
their
cords
from
vs
.
Now
for
Christ
,
that
these
things
are
true
also
of
him
,
the
history
of
the
foure
Euangelists
doth
declare
:
for
all
of
them
penning
his
life
and
acts
,
doe
make
mention
of
his
troubles
,
and
do
shew
that
from
his
birth
vnto
his
death
,
he
was
neuer
free
from
one
crosse
or
other
;
but
that
either
some
wrong
was
offered
vnto
him
through
slanderous
tongues
,
or
else
some
insurrection
was
made
against
him
,
through
villanous
hands
.
So
soone
as
euer
he
was
borne
,
and
the
wise
men
that
came
from
the
East
to
Ierusalem
,
had
enquired
for
him
,
saying
:
Where
is
the
king
of
the
Iewes
,
that
is
borne
?
for
we
haue
seene
his
star
in
the
East
,
and
are
come
to
worship
him
;
as
all
Ierusalem
was
troubled
presently
vpon
it
,
so
Herod
Ascalonites
the
king
intended
his
death
,
and
laid
a
plot
out
of
hand
which
way
to
murther
him
.
Mat.
2.
vers.
1.2
.
But
after
he
was
once
baptized
,
and
began
to
goe
about
his
Fathers
businesse
,
by
preaching
and
working
of
miracles
,
his
troubles
and
aduersaries
waxed
more
and
more
,
and
they
grew
to
be
innumerable
.
Few
there
were
that
did
truely
beleeue
in
him
,
or
with
a
sincere
heart
follow
him
,
chiefely
of
the
greater
sort
;
and
therefore
it
is
said
by
some
of
them
in
Iohn
the
seuenth
Chapter
,
and
vers.
48.
Doth
any
of
the
rulers
,
or
of
the
Pharises
beleeue
in
him
?
Nay
,
these
made
a
law
,
that
if
any
man
did
confesse
,
that
he
was
the
Christ
,
he
should
be
excommunicated
out
of
the
Synagogue
.
Ioh.
9.22
.
But
as
for
his
aduersaries
,
they
,
I
say
,
were
innumerable
,
and
their
dealing
towards
him
was
too
abhominable
,
and
not
to
be
endured
;
first
for
their
words
,
then
for
their
deedes
.
For
their
words
,
because
they
did
scornefully
vpbraide
him
for
his
stocke
and
kindred
,
saying
,
Is
not
this
the
carpenter
,
Maries
sonne
,
the
brother
of
Iames
,
and
Ioses
,
and
of
Iuda
,
and
Simon
?
and
are
not
his
sisters
here
with
vs
?
Mark
.
6.
ver.
3.
Then
secondly
,
because
they
did
shamefully
belye
him
,
and
lay
slanderous
things
to
his
charge
,
whereof
he
was
cleare
and
innocent
,
in
that
they
said
:
Behold
aglutton
and
a
drinker
of
wine
,
a
friend
vnto
publicanes
and
sinners
.
Math.
11.19
.
This
man
casteth
the
diuels
no
otherwise
out
,
but
through
Beëlzebub
the
Prince
of
the
diuels
.
Math.
12.24
.
He
hath
blasphemed
:
what
haue
we
any
more
need
of
witnesses
?
Behold
now
ye
haue
heard
his
blasphemy
.
Math.
26.65
.
For
their
deeds
,
because
they
were
vngratefull
,
inhumane
,
treacherous
,
and
bloudy
.
When
he
had
preached
among
them
at
Nazareth
,
where
he
had
bene
brought
vp
,
they
(
filled
with
wrath
against
him
)
rose
vp
and
thrust
him
out
of
the
citty
,
and
led
him
vnto
the
edge
of
the
hil
,
whereon
their
citty
was
built
,
to
cast
him
downe
headlong
.
(
though
he
passed
through
the
midst
of
them
,
and
went
his
way
.
)
Luke
4.29
.
When
he
purged
the
Temple
,
and
beganne
to
cast
out
them
that
sold
and
bought
in
the
Temple
,
and
ouerthrew
the
tables
of
the
mony
changers
,
and
the
seates
of
them
that
sold
Doues
,
and
would
not
suffer
that
any
man
should
carry
a
vessell
through
the
Temple
,
saying
vnto
them
,
It
is
written
:
Mine
house
is
the
house
of
prayer
,
but
yee
haue
made
it
a
donne
of
theeues
;
the
high
Priests
and
the
Scribes
,
and
the
chiefe
of
the
people
sought
to
destroy
him
.
Luke
19.47
.
When
he
had
wrought
another
good
worke
,
and
had
raised
from
the
dead
Lazarus
(
Maries
and
Marthaes
brother
)
who
had
now
bene
dead
foure
daies
,
and
began
to
stinke
in
the
graue
,
as
his
sister
Martha
said
,
(
yet
came
foorth
of
the
graue
,
bound
hand
and
foote
with
bands
,
and
his
face
was
bound
with
a
napkin
:
)
then
gathered
the
high
Priests
&
the
Pharises
a
Councell
,
&
consulted
againe
which
way
to
bring
him
to
his
death
.
Ioh.
11.47
.
&c.
Finally
(
to
passe
ouer
other
particulars
,
which
happened
in
the
whole
course
of
his
life
)
when
he
had
done
them
what
good
he
could
from
time
to
time
(
as
appeareth
by
these
his
words
:
)
Ierusalem
,
Ierusalem
,
which
killest
the
Prophets
,
and
stonest
them
which
are
sent
to
thee
,
how
often
would
I
haue
gathered
thy
children
together
,
as
the
hen
gathereth
her
chickens
vnder
her
wings
?
&
ye
would
not
.
Math.
23.37
.
yet
they
(
notwithstanding
the
same
,
)
tooke
him
&
apprehended
him
,
as
their
deadly
enimie
,
and
as
a
malefactor
,
that
was
not
worthy
to
liue
vpon
the
face
of
the
earth
amongst
them
any
longer
.
Iudas
one
of
the
twelue
came
vnto
him
,
and
with
him
a
great
multitude
,
with
swords
and
staues
from
the
high
Priests
and
the
Elders
of
the
people
,
and
they
tooke
him
and
led
him
to
Caiaphas
the
high
Priest
,
where
the
Scribes
and
Elders
were
assembled
.
There
he
was
examined
by
them
,
accused
and
condemned
to
death
;
likewise
some
of
them
there
beganne
to
spit
at
him
,
and
to
couer
his
face
,
and
to
beate
him
with
fists
,
and
to
say
vnto
him
,
Prophecy
vnto
vs
,
ô
Christ
,
who
is
he
that
smote
thee
?
And
the
Sergeants
smote
him
with
their
rods
.
Math.
26.47
.
&c.
and
Mar.
14.43
.
&c.
After
this
in
the
dawning
of
the
day
,
when
the
morning
was
come
,
they
led
him
away
bound
vnto
Pilate
,
and
laid
most
grieuous
things
vnto
his
charge
;
but
when
Pilate
heard
of
Galile
,
he
asked
whether
the
man
were
a
Galilean
;
and
when
he
knew
that
he
was
of
Herods
iurisdiction
,
he
sent
him
to
Herod
;
but
Herod
with
his
men
of
warre
despised
him
,
and
mocked
him
,
and
arrayed
him
(
as
if
he
were
a
foole
)
in
white
,
and
sent
him
againe
to
Pilate
.
Luke
23.11
.
Then
Pilate
(
ouercome
by
his
aduersaries
)
did
at
the
last
giue
sentence
against
him
,
caused
him
to
be
scourged
,
and
to
be
sent
away
to
the
place
of
execution
.
Mar.
15.15
.
But
before
he
came
thither
,
see
what
the
souldiers
did
:
They
led
him
into
the
hall
,
which
is
the
common
hall
,
and
called
together
the
whole
band
,
and
clad
him
with
purple
,
and
platted
a
crowne
of
thornes
,
and
put
it
about
his
head
,
and
beganne
to
salute
him
,
saying
,
Haile
,
King
of
the
Iewes
;
and
they
smote
him
on
the
head
with
a
reed
,
and
spat
vpon
him
,
and
bowed
their
knees
and
did
reuerence
.
And
when
they
had
mocked
him
,
they
tooke
the
purple
off
him
,
and
put
his
owne
clothes
on
him
,
and
led
him
out
to
crucifie
him
.
Mar.
15.16
.
&c.
Being
come
to
the
place
of
execution
(
which
was
without
the
citty
)
they
crucified
him
,
and
hanged
him
vpon
a
tree
,
betweene
two
theeues
.
And
as
he
hanged
there
(
in
that
shamefull
and
opprobious
manner
,
The
people
stood
by
him
,
and
beheld
him
,
and
they
together
with
the
rulers
mocked
him
,
saying
,
he
saued
others
,
let
him
saue
himselfe
,
if
he
be
the
Christ
the
chosen
of
God
.
The
souldiers
also
mocked
him
,
and
came
and
offered
him
vinegar
,
and
said
,
If
thou
be
the
king
of
the
Iewes
,
saue
thy selfe
.
Likewise
they
that
went
by
,
railed
on
him
,
wagging
their
heads
,
&
saying
,
Hey
,
thou
that
destroyest
the
Temple
,
&
buildest
it
in
three
daies
,
saue
thy selfe
,
and
come
downe
from
the
crosse
.
Lastly
,
one
of
the
euill
doers
,
which
were
hanged
with
him
,
railed
one
him
,
saying
,
If
thou
be
the
Christ
,
saue
thy selfe
and
vs
.
Luke
23.35
.
&c.
and
Mark
.
15.29
.
&c.
In
regard
of
all
which
things
,
we
see
that
our
Sauiour
might
iustly
make
his
complaint
here
,
&
say
,
Why
do
the
heathen
rage
,
and
the
people
murmure
in
vaine
?
The
kings
of
the
earth
band
themselues
,
&
the
Princes
are
assembled
together
,
against
the
Lord
,
and
his
Annointed
:
Come
,
let
vs
breake
their
bands
and
cast
their
cords
behind
vs
.
Here
(
before
we
goe
any
further
)
a
question
may
be
asked
,
to
wit
,
why
Christ
was
thus
reiected
by
all
sorts
of
persons
?
For
a
man
may
iudge
,
that
euery
one
should
haue
loued
him
,
and
haue
reioyced
greatly
for
him
;
he
was
so
gentle
,
so
meeke
,
so
humble
,
so
patient
,
so
wise
,
so
learned
,
so
holy
,
so
mercifull
,
so
louing
;
and
in
one
word
,
so
willing
and
so
able
to
do
euery
man
good
,
as
none
in
the
whole
world
besides
him
,
either
was
or
could
be
.
We
know
,
that
the
virgin
Mary
did
sing
and
reioyce
,
when
she
knew
that
she
should
beare
him
.
Luk.
1.46
.
&c.
And
that
the
Angels
did
sing
and
reioyce
,
when
he
was
borne
.
Luk.
2.13
.
&c.
And
that
Simeon
did
sing
and
reioyce
when
he
was
brought
into
the
Temple
.
Luke
2.27
.
&c.
And
that
Abrahams
sonne
,
which
he
had
by
old
Sarah
,
that
was
a
type
and
figure
of
Christ
,
was
called
Isaac
,
which
name
signifieth
laughter
,
to
shew
what
ioy
and
laughter
there
should
be
about
Christ
.
Gen.
21.3
.
In
consideration
whereof
,
the
question
may
rightly
be
moued
,
why
the
world
should
thus
oppose
themselues
against
Christ
?
But
the
answere
to
it
is
this
:
They
hated
him
without
a
cause
,
as
our
Sauiour
himselfe
doth
testifie
of
them
,
in
Ioh.
15.25
.
Some
of
them
did
persecute
him
through
ignorance
,
not
knowing
what
he
was
,
as
we
may
see
by
his
prayer
to
his
Father
for
them
in
Luk.
23.34
.
when
he
saith
,
Father
forgiue
them
,
for
they
knowe
not
what
they
doe
;
Also
by
the
Apostles
words
,
in
1.
Cor.
2.8
.
For
had
they
knowne
it
(
saith
he
)
they
would
not
haue
crucified
the
Lord
of
glory
.
Others
of
them
did
resist
him
of
malice
,
and
of
a
cankered
stomach
;
they
knowing
well
enough
what
he
was
,
as
is
apparant
by
the
words
of
our
Sauiour
,
who
doth
accuse
them
(
for
that
cause
)
of
the
sinne
against
the
holy
Ghost
,
which
can
neuer
be
forgiuen
,
in
Mark
.
3.28
.
Some
,
lastly
,
did
neglect
him
through
feare
and
dread
,
they
knowing
,
that
if
they
did
beleeue
in
him
,
or
confesse
him
,
they
should
be
excommunicated
out
of
their
Synagogues
,
according
to
the
law
of
the
Iewes
:
as
is
apparant
by
Ioh.
9.22
.
where
we
find
,
that
the
blind
mans
parents
,
for
that
cause
would
not
confesse
,
that
Christ
had
cured
their
son
.
And
as
they
did
thus
feare
trouble
at
home
,
(
yea
some
of
the
great
ones
,
as
well
as
the
small
ones
,
as
we
may
see
by
the
example
of
Nicodemus
,
who
came
to
Christ
by
night
,
Ioh.
3.2
.
and
of
Ioseph
of
Arimathea
,
who
went
secretly
for
feare
of
the
Iewes
,
to
Pilate
,
to
begge
leaue
,
to
take
downe
the
body
of
Christ
from
the
crosse
,
and
to
bury
it
,
Ioh.
19.38
.
)
so
did
they
feare
trouble
from
abroad
,
as
may
be
seene
by
their
words
,
in
Ioh.
11.48
.
When
they
say
,
If
we
let
him
thus
alone
,
all
men
will
beleeue
in
him
,
and
the
Romanes
will
come
,
and
take
away
both
our
place
,
and
all
the
nation
.
Thus
you
see
,
that
some
of
them
through
ignorance
,
some
through
malice
,
and
some
through
feare
did
reiect
Christ
;
but
all
of
them
through
their
owne
corruptions
,
and
naughty
natures
:
and
none
of
them
for
any
iust
cause
that
was
found
in
Christ
himselfe
.
But
yet
,
as
Daniels
enemies
did
picke
out
matter
against
him
,
in
regard
of
his
religion
:
for
the
which
they
should
haue
commended
him
,
and
not
haue
condemned
him
,
as
they
did
:
so
these
enimies
of
Christ
haue
drawne
occasions
of
dislike
against
him
from
sundry
things
,
for
the
which
they
should
rather
haue
liked
him
.
In
number
they
were
4.
The
first
was
his
base
estate
,
who
came
of
meane
parents
,
&
who
liued
in
this
world
,
as
a
poore
simple
man
.
As
the
Israelites
said
,
when
they
reiected
Rehoboam
for
their
king
:
What
portion
haue
we
in
Dauid
?
we
haue
none
inheritance
in
the
house
of
Ishai
:
to
your
tents
ô
Israel
,
now
see
to
thine
owne
house
Dauid
.
1.
King
.
12.16
.
As
if
they
should
say
,
Why
?
Ishai
was
but
an
husbandman
,
&
Dauid
was
but
a
shepheard
;
we
wil
not
be
subiect
to
so
base
kindred
,
nor
suffer
such
a
foole
as
Rehoboam
of
their
bloud
,
to
reigne
ouer
vs
.
So
these
said
:
Is
not
this
the
carpenter
,
Maries
sonne
,
the
brother
of
Iames
,
and
Ioses
,
and
of
Iuda
and
Simon
?
and
are
not
his
sisters
here
with
vs
?
and
they
were
offended
in
him
.
Mark
.
6.3
.
The
second
was
his
familiarity
and
fellowship
with
sinners
,
and
with
those
that
were
publicanes
.
As
they
reiected
Iohn
the
Baptist
for
his
strangenesse
and
austerity
of
life
,
because
he
came
neither
eating
nor
drinking
,
and
said
of
him
,
He
hath
a
diuell
;
so
they
despised
Christ
for
the
contrary
,
because
he
came
eating
and
drinking
,
and
said
of
him
:
Behold
a
glutton
,
and
a
drinker
of
wine
,
a
friend
vnto
publicanes
and
sinners
.
Math.
11.17
.
&c.
The
third
was
his
faithfulnesse
in
the
discharge
of
his
calling
,
in
speaking
the
truth
,
and
in
reprouing
of
men
for
their
sinnes
.
As
the
Prophets
,
and
Apostles
,
lost
their
liues
for
this
,
so
did
he
leese
his
life
for
the
same
;
the
people
still
hating
him
for
it
,
vntil
they
had
nailed
him
vnto
the
crosse
.
Mat.
21.
&
26.
and
Iohn
18.
&
10.
The
fourth
and
last
was
his
strong
confidence
in
God
,
and
his
sure
trust
in
him
.
As
Dauid
was
flouted
at
by
his
aduersaries
for
his
trusting
in
God
,
chiefly
then
,
when
God
did
seeme
to
forsake
him
,
and
left
him
in
some
troubles
,
they
crying
out
vnto
him
,
&
saying
:
Where
is
thy
God
?
Psalme
.
42.3
.
&
10.
So
these
did
floute
and
mocke
Christ
,
chiefly
in
his
troubles
,
for
his
resting
vpon
his
Father
,
and
his
good
beleefe
in
him
,
breaking
out
into
these
words
,
saying
:
He
trusted
in
the
Lord
let
him
deliuer
him
,
let
him
saue
him
,
seeing
he
loueth
him
.
Psalme
22.8
.
From
hence
,
Doct.
that
all
persons
doe
thus
oppose
themselues
against
Christ
,
we
collect
this
doctrine
(
as
an
infallible
rule
)
that
all
those
that
do
truly
belong
to
God
,
and
are
the
sincere
members
of
Christ
,
shal
haue
troubles
&
enimies
here
in
this
world
;
according
to
the
axiome
of
our
Sauiour
,
in
Ioh.
15.20
.
when
he
saith
:
The
seruant
is
not
greater
then
his
maister
;
if
they
haue
persecuted
me
,
they
will
persecute
you
also
.
The
Scripture
is
full
of
testimonies
for
the
confirmation
of
this
doctrine
,
but
I
wil
presse
onely
two
or
three
.
Paul
writing
vnto
Timothie
,
and
making
mention
of
his
owne
persecutions
and
afflictions
,
which
came
vnto
him
at
Antiochia
,
at
Iconium
,
and
at
Lystri
,
(
lest
Timothy
or
others
might
thinke
,
that
they
might
be
free
from
all
)
he
doth
plainely
auouch
,
that
all
that
will
liue
godly
in
Christ
Iesus
,
shall
suffer
persecution
,
in
2.
Tim.
3.12
.
In
like
manner
when
he
&
Bernabas
came
againe
to
these
cities
now
repeated
,
of
Antioch
,
Iconium
,
and
Lystri
,
whom
before
they
had
taught
the
right
way
of
saluation
,
to
confirme
the
disciples
hearts
,
and
to
exhort
them
to
continue
in
the
faith
;
they
told
them
,
that
they
must
through
many
afflictions
enter
into
the
kingdome
of
God
.
Act.
14.22
.
Finally
Christ
himselfe
,
who
is
truth
it selfe
,
doth
teach
vs
in
Math.
10.22
.
that
we
shall
be
hated
of
all
men
for
his
names
sake
;
and
that
those
that
are
of
our
owne
houshold
,
and
kindred
shall
be
our
enimies
,
vers.
36.37
.
And
that
wee
shall
be
here
in
this
world
,
as
sheepe
in
the
middes
of
wolues
,
vers
.
16.
But
what
is
the
reason
of
this
?
Reason
.
A
man
might
iudge
that
the
faithfull
should
be
loued
,
and
be
honored
of
all
the
world
.
First
,
because
they
are
deare
vnto
God
,
who
hath
not
spared
his
owne
Son
to
redeeme
them
.
Rom.
8.32
.
Secondly
,
because
they
are
peaceable
,
and
doe
offer
wrong
vnto
none
;
In
the
mount
of
the
Lord
there
is
no
hurt
done
.
Isay
11.9
.
They
turne
their
speares
and
swords
into
mattockes
and
sithes
.
Isay
2.4
.
Yea
they
goe
like
sheepe
to
the
slaughter
house
.
Psalme
44.22
.
Thirdly
,
because
they
are
profitable
vnto
the
world
,
and
do
bring
great
commodity
to
them
;
as
Laban
fared
the
better
for
Iacobs
sake
.
Gen.
30.27
.
Patiphar
for
Iosephs
sake
.
Gen.
39.5
.
All
the
Israelites
for
Moses
sake
.
Exod.
32.14
.
Zoar
for
Lots
sake
.
Gen.
19.21
.
and
the
Mariners
for
Paules
sake
,
Acts.
27.24
.
Fourthly
,
because
they
are
adorned
with
most
rare
and
excellent
gifts
.
Ephes.
1.3
.
Fiftly
,
because
they
are
attended
vpon
by
the
most
glorious
Angels
of
heauen
.
Math.
18.10
.
Lastly
,
because
they
are
the
children
of
the
Almighty
,
and
the
apparant
heires
of
all
the
world
.
Rom.
8.16.17
.
&
Heb.
1.14
.
In
regard
of
all
these
things
,
a
man
may
well
demand
and
aske
:
Why
the
world
should
hate
and
persecute
them
?
But
the
answere
is
,
for
these
causes
.
First
,
because
they
are
not
of
their
number
and
fellowship
,
being
not
men
of
this
world
as
they
be
;
according
to
the
words
of
our
Sauiour
in
Ioh.
15.19
.
If
you
were
of
the
world
,
the
world
would
loue
you
,
but
because
you
are
not
of
the
world
,
but
I
haue
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
Secondly
,
because
they
are
not
like
them
in
their
waies
and
conuersations
,
doing
as
they
doe
,
but
will
be
more
holy
and
iust
,
then
they
are
;
according
to
the
words
of
Peter
,
in
1.
Pet.
4.4
.
Wherein
it
seemeth
to
them
strange
,
that
yee
runne
not
with
them
vnto
the
same
excesse
of
ryot
,
therefore
speake
they
euill
of
you
,
which
shall
giue
accounts
to
him
,
that
is
ready
to
iudge
quicke
and
dead
.
Thirdly
,
because
they
reproue
them
for
their
euill
waies
,
and
doe
iudge
and
condemne
their
opinions
and
doings
,
which
they
cannot
endure
to
haue
iudged
and
condemned
by
others
;
according
to
that
in
Saint
Iohn
Chap.
3.20
.
For
euery
man
that
euill
doth
,
hateth
the
light
,
neither
commeth
to
light
,
lest
his
deeds
should
be
reproued
.
But
being
once
reproued
,
they
cannot
but
persecute
them
that
doe
reproue
them
,
as
Herod
did
Iohn
the
Baptist
,
whom
he
did
behead
,
because
he
told
him
,
that
it
was
not
lawfull
for
him
to
haue
his
brothers
wife
,
Mark
.
6.18
.
and
as
the
Iewes
did
Stephen
the
Deacon
,
whom
they
did
stone
to
death
,
because
he
told
them
their
faultes
.
Acts
7.58
.
Fourthly
,
because
they
are
in
greater
fauour
with
God
,
then
they
are
,
and
doe
receiue
larger
gifts
of
sanctification
and
holines
from
him
,
then
they
do
;
according
to
that
in
Gen.
4.4
.
&
5.
And
the
Lord
had
respect
vnto
Abel
&
to
his
offering
,
but
vnto
Kain
&
to
his
offering
he
had
no
regard
:
wherfore
Kain
was
exceeding
wroth
,
&
his
countenance
fel
down
:
&
as
it
is
in
1.
Ioh.
3.12
.
he
slew
his
brother
,
because
his
owne
workes
were
euill
,
and
his
brothers
good
.
So
that
as
Iosephs
brethren
could
not
endure
,
that
old
father
Iacob
should
loue
him
more
then
themselues
:
&
as
the
Princes
of
Babel
could
not
disgest
Daniels
fauour
with
the
king
,
aboue
themselues
;
so
cannot
the
world
endure
that
the
God
of
heauen
should
respect
his
Saints
before
themselues
,
albeit
they
doe
each
day
blaspheme
his
holy
name
,
and
will
be
no
day
obedient
vnto
him
.
Fiftly
,
because
they
are
,
for
the
most
part
of
them
,
poore
and
base
persons
,
as
our
Sauiour
doth
intimate
,
in
Math.
11.25
.
where
he
doth
resemble
them
vnto
babes
.
And
as
the
Apostle
doth
teach
vs
,
in
1.
Cor.
1.26
.
&c.
shewing
,
that
God
hath
not
chosen
many
wise
men
after
the
flesh
,
nor
many
mighty
,
nor
many
noble
,
but
the
foolish
,
the
weake
,
and
the
vile
,
and
such
as
are
despised
in
this
world
,
that
all
the
glory
might
be
his
owne
.
For
the
world
doth
see
,
that
these
cannot
enrich
them
,
nor
countenance
them
,
nor
aduance
them
to
places
of
honour
and
dignity
;
but
will
rather
be
a
burden
and
a
shame
vnto
them
,
and
therefore
they
haue
them
in
great
contempt
and
disdaine
:
and
doth
take
them
for
the
very
off-scum
of
the
earth
.
1.
Cor.
4.13
.
Lastly
,
because
they
haue
some
infirmities
,
and
a
few
of
them
now
and
then
doe
breake
out
into
great
and
hainous
offences
,
as
into
adultery
,
murther
,
theft
,
or
the
like
,
as
Noah
,
Lot
,
Dauid
,
Salomon
,
and
others
haue
done
.
For
the
world
vpon
this
doth
condemne
them
all
,
saying
,
that
they
are
hypocrites
,
and
that
there
is
no
goodnesse
in
them
.
As
I
may
reioyce
in
speaking
of
the
other
causes
of
their
hatred
,
so
I
may
mourne
and
sament
,
while
I
make
mention
of
this
.
But
to
passe
the
causes
,
and
to
come
to
the
vses
of
the
doctrine
,
Vse
.
here
we
may
obserue
:
First
,
the
great
corruption
that
is
in
the
world
.
For
did
not
the
whole
world
lie
in
wickednesse
,
as
Iohn
doth
say
.
1.
Ioh.
5.19
.
They
would
neuer
thus
contemne
the
Saints
of
God
,
as
they
doe
,
seeing
they
haue
no
iust
cause
for
the
same
,
but
many
reasons
to
the
contrary
,
as
was
noted
before
.
Surely
the
world
is
not
worthy
of
them
,
as
it
is
in
Heb.
11.38
.
Yet
like
blind
wretches
,
and
wicked
cast-awaies
,
they
despise
them
,
who
yet
are
their
stay
and
safety
:
for
take
away
once
the
godly
out
of
the
world
,
the
world
would
quickly
come
to
ruine
and
destruction
.
The
Sunne
would
giue
no
more
light
,
the
earth
no
more
corne
,
the
sea
no
more
fish
,
the
heauens
no
more
birds
,
the
beasts
of
the
field
no
more
meate
,
and
the
creatures
in
generall
throughout
the
world
no
more
obedience
vnto
man
.
For
if
they
doe
their
seruice
now
vnwillingly
,
while
the
godly
are
liuing
(
whose
seruantes
by
good
right
and
interest
they
are
)
and
do
sigh
and
groane
(
in
their
kind
)
to
be
loosed
from
this
burden
of
their
bondage
,
as
it
is
in
Rom.
8.19
.
&c.
doubtlesse
they
will
refuse
altogether
to
do
any
seruice
vnto
the
wicked
,
when
they
are
dead
and
gone
.
The
world
therefore
in
resisting
Gods
children
,
may
fitly
be
compared
to
a
moath
,
that
fretteth
in
peeces
the
same
cloth
,
wherein
she
is
bred
;
or
to
a
certaine
worme
or
canker
,
that
corrodeth
and
eateth
through
the
heart
of
the
tree
,
that
nourisheth
her
:
or
vnto
a
man
,
that
standeth
vpon
a
bough
in
the
toppe
of
a
tree
,
where
there
is
no
more
,
&
yet
with
an
axe
choppeth
it
off
,
and
therewithall
falleth
downe
with
it
,
and
breaketh
his
necke
.
Secondly
,
out
of
this
we
may
learne
,
not
to
be
dismaid
at
our
troubles
,
and
the
multitude
of
our
aduersaries
,
although
some
strange
thing
were
happened
vnto
vs
;
acording
to
Peters
words
in
1.
Pet.
4.12.13
.
who
saith
:
Dearely
beloued
,
thinke
it
not
strange
concerning
the
fiery
triall
,
which
is
among
you
to
proue
you
,
as
though
some
strange
thing
were
come
vnto
you
.
But
roioyce
in
as
much
as
yee
are
partakers
of
Christs
sufferings
,
that
when
his
glory
shall
appeare
yee
may
be
glad
and
reioyce
.
It
is
no
new
thing
,
this
is
an
old
fashion
of
the
world
,
which
it
had
from
the
beginning
.
It
was
thus
in
Adams
house
,
in
Noahs
house
,
and
in
Abrahams
house
,
the
most
ancient
houses
of
all
the
world
.
For
in
Adams
house
,
Cain
hated
&
slew
his
own
brother
Abel
.
Gen.
4.8
.
In
Noahs
house
,
C
ham
scorned
&
derided
his
owne
father
,
that
did
beget
him
.
Gen.
9.22
.
&
in
Abrahams
house
,
Ismael
flouted
and
reproched
his
naturall
brother
,
in
whom
all
the
nations
of
the
earth
were
to
be
blessed
.
Gen.
21.9
.
Wherefore
beloued
brethren
,
be
not
you
grieued
,
when
any
of
you
are
troubled
and
molested
in
the
world
for
the
Lords
sake
.
Complaine
not
,
as
some
doe
,
who
say
,
There
was
neuer
any
man
so
crossed
as
I
am
.
Thinke
not
,
that
you
beare
a
burden
alone
by
your selues
:
the
deare
Saints
of
God
,
the
Prophets
,
and
Apostles
,
together
with
the
holy
Martyrs
,
and
others
,
are
your
companions
therein
.
You
drink
of
none
other
cup
then
they
haue
done
,
or
your
sweet
maister
Christ
Iesus
before
you
hath
done
.
Comfort
your selues
with
these
things
.
Finally
,
let
this
serue
to
instruct
you
,
that
as
you
must
be
patient
and
quiet
when
troubles
doe
come
,
and
not
fret
or
murmure
against
either
God
or
man
for
the
same
;
so
you
must
looke
for
troubles
and
persecutions
while
you
are
here
in
this
world
,
&
not
cry
peace
vnto
your selues
,
as
the
wicked
doe
:
you
must
thinke
with
your selues
,
that
you
shall
haue
enimies
in
all
places
,
and
such
as
will
be
your
foes
in
euery
corner
.
For
this
is
a
rule
of
the
Lords
,
which
neuer
shall
be
broken
,
that
the
seed
of
the
serpent
will
alwaies
be
enimies
vnto
the
seed
of
the
woman
,
according
to
these
words
:
I
will
also
put
enmitie
betweene
thee
and
the
woman
,
and
betweene
thy
seed
and
her
seed
,
in
Gen.
3.15
.
As
Christ
your
Lord
and
maister
had
enimies
of
all
sorts
,
euen
more
in
number
then
the
haires
of
his
head
;
so
must
you
make
your
reckoning
(
if
you
will
be
like
to
Christ
in
holinesse
and
righteousnesse
)
to
haue
aduersaries
of
all
sorts
,
wheresoeuer
you
shall
liue
or
dwell
.
Either
Ismael
with
his
flowting
tongue
,
or
Esau
with
his
bloudy
hand
,
shall
wound
and
persecute
you
;
for
he
that
is
borne
after
the
flesh
will
alwaies
persecute
him
,
that
is
borne
after
the
Spirit
.
Gal.
4.29
.
And
surely
as
the
life
of
Christ
was
a
warfare
vpon
earth
,
so
must
your
liues
that
are
Christians
,
be
a
warfare
vpon
earth
.
Here
we
liue
in
a
sea
of
troubles
;
the
sea
is
the
world
,
the
waues
are
calamities
,
the
Church
is
the
ship
,
the
anker
is
hope
,
the
sailes
are
loue
,
the
Saints
are
passengers
,
the
hauen
is
heauen
,
and
Christ
is
our
Pilot.
Now
when
the
sea
can
continue
without
waues
,
the
ship
without
tossings
,
and
passengers
not
be
sicke
vpon
the
water
,
then
shall
the
Church
of
God
be
without
trials
,
but
not
before
.
And
as
for
this
voyage
,
we
begin
it
(
or
at
the
least
should
begin
it
)
so
soone
as
we
are
borne
,
and
we
must
saile
on
till
our
dying
day
.
Therefore
,
I
beseech
you
brethren
,
promise
vnto
your selues
no
security
in
this
world
,
but
looke
still
for
enimies
;
and
when
you
haue
slaine
a
Beare
looke
for
a
Lyon
;
&
when
you
haue
killed
the
Lyon
,
looke
for
a
Goliah
;
and
when
you
haue
ouercome
Goliah
,
looke
for
a
Saul
;
&
when
Saul
is
wounded
to
death
,
looke
for
the
Philistines
,
&c.
that
is
,
when
you
haue
ouercome
one
trouble
or
vanquished
one
enimie
,
looke
still
for
an
other
trouble
,
and
for
an
other
enimie
,
and
that
vntill
you
die
,
and
the
spirit
doth
returne
to
God
that
gaue
it
.
Thus
farre
of
the
first
point
,
now
followes
the
second
.
In
the
fourth
verse
and
so
forward
vnto
the
end
of
the
ninth
verse
,
is
shewed
how
this
opposition
,
which
was
made
against
the
Lord
and
his
Annoynted
,
came
to
none
effect
,
but
was
withstood
and
brought
to
nothing
,
through
the
powerfull
working
of
the
Almighty
,
the
enimies
that
made
the
opposition
being
brought
to
shame
and
confusion
.
How
true
this
was
in
respect
of
Dauid
the
figure
,
the
2.
booke
of
Samuel
doth
declare
,
with
the
beginning
of
the
first
booke
of
the
Kings
.
For
in
these
two
bookes
we
finde
these
three
things
.
First
,
that
he
did
enioy
his
kingdome
vnto
his
dying
day
,
and
that
he
did
end
his
lise
quietly
and
in
peace
in
his
bed
.
1.
Kings
2.10
.
Secondly
,
that
the
Lord
his
God
(
who
dwelleth
in
heauen
)
did
helpe
him
from
time
to
time
in
all
his
troubles
against
his
enemies
.
2.
Samuel
22.1
.
&c.
Thirdly
,
that
his
enemies
who
did
thus
resist
him
,
were
vanquished
and
slaine
.
Abner
he
was
slaine
by
Ioab
.
2.
Sam.
3.27
.
and
Ish-bosheth
his
maisters
Sauls
sonne
(
for
whom
he
did
sight
)
was
murdered
by
two
of
his
seruants
in
his
own
house
,
as
he
lay
vpon
his
bed
in
his
bed-chamber
,
2.
Sam
4.7
.
The
Iebusites
,
they
were
punished
and
smitten
by
Ioab
,
2.
Sam.
5.8
.
and
1.
Chro.
11.8
.
The
Philistines
,
and
other
out-landish
nations
,
they
were
many
of
them
put
to
the
sword
,
and
the
residue
were
made
tributaries
to
Dauid
,
2.
Sam.
5.
&
8.
Chap.
Absalom
he
was
hanged
by
the
haire
of
the
head
on
an
Oake
in
the
wood
,
as
he
was
pursuing
after
his
father
,
and
there
he
was
slaine
.
2.
Sam.
18.9.14
.
And
Sheba
the
sonne
of
Bichri
,
he
was
beheaded
in
Abel
by
the
perswasion
of
a
woman
,
and
his
head
cast
ouer
the
wall
vnto
Ioab
.
2.
Sam.
20.22
.
Thus
all
Dauids
enimies
ended
their
daies
in
deserued
punishments
.
But
now
for
Christ
,
there
may
be
some
doubt
,
whether
all
things
fell
out
aright
,
according
to
the
text
here
concerning
him
,
considering
that
his
aduersaries
seemed
to
haue
the
vpper
hand
of
him
,
in
that
they
put
him
to
death
,
and
brought
him
to
a
shameful
end
;
and
that
he
himselfe
did
cry
out
and
say
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Math.
27.46
.
Notwithstanding
both
these
things
,
euery
matter
is
true
,
which
is
reported
here
of
him
.
For
first
and
foremost
,
it
is
euident
(
howsoeuer
he
vttered
these
words
in
his
agony
,
and
bitter
passion
,
through
the
consternation
of
his
minde
,
which
was
now
much
disturbed
,
through
the
intollerable
burden
,
which
God
his
Father
did
lay
vpon
him
for
the
sinnes
of
mankind
)
that
God
had
not
forsaken
him
,
but
was
alwaies
present
with
him
for
his
good
;
first
,
by
the
sending
of
an
Angel
vnto
him
in
his
great
heauinesse
,
for
his
comfort
.
Luk.
22.43
.
secondly
,
by
his
hearing
of
him
at
all
times
,
yea
euen
in
those
things
which
he
feared
.
Heb.
5.7
.
And
lastly
,
by
his
aduancing
of
him
from
the
graue
vnto
the
highest
heauens
,
&
the
vniuersall
regiment
of
all
the
world
.
Ephes.
1.20
.
&c.
Secondly
,
it
is
apparant
,
that
howsoeuer
they
did
murder
him
,
yet
they
had
not
the
victory
ouer
him
,
but
he
rather
the
victory
ouer
them
.
First
,
by
his
rising
againe
from
the
dead
.
Secondly
,
by
his
sitting
at
the
right
hand
of
his
Father
.
Thirdly
,
by
his
dwelling
with
his
Church
,
vpon
the
face
of
the
earth
,
vnto
the
end
of
the
world
.
And
lastly
,
by
his
triumphing
ouer
his
enimies
euen
while
he
did
hang
vpon
the
crosse
;
as
it
is
well
obserued
by
the
Apostle
,
in
Col.
2.15
.
when
he
saith
:
And
hath
spoyled
the
Principallities
,
and
Powers
,
and
hath
made
a
shew
of
them
openly
,
and
hath
triumphed
ouer
them
in
the
same
crosse
.
But
if
you
will
not
giue
credit
to
these
things
,
and
so
be
perswaded
by
these
reasons
,
marke
what
he
himselfe
(
who
is
truth
it selfe
.
Ioh.
14.6
.
)
hath
said
touching
this
matter
,
in
Ioh.
16.33
.
Where
you
shall
finde
him
vttering
these
words
vnto
his
disciples
,
saying
:
In
the
world
yee
shall
haue
affliction
,
but
be
of
a
goodcomfort
,
I
haue
ouercome
the
world
.
Then
as
we
are
conquerours
,
yea
more
then
conquerours
,
when
we
do
suffer
for
the
name
of
Christ
,
and
do
leese
our
liues
for
the
defence
of
his
truth
,
as
it
is
in
Rom.
8.36.37
.
so
was
Christ
a
conquerour
,
yea
more
then
a
conquerour
,
when
he
died
for
vs
,
and
by
his
death
did
destroy
him
,
that
had
the
power
of
death
.
Heb.
2.14
.
and
so
through
his
sufferings
entred
into
his
glory
.
Luke
24.26
.
he
being
for
that
cause
exalted
aboue
all
the
creatures
,
and
receiuing
a
name
,
aboue
euery
name
,
that
at
his
name
euery
knee
should
bow
,
both
of
things
in
heauen
,
and
things
inearth
,
and
things
vnder
the
earth
.
Phil.
2.9
.
&c.
Thirdly
,
and
lastly
,
it
is
manifest
,
that
his
aduersaries
were
ouerthrowne
,
and
that
most
of
them
came
to
fearefull
ends
.
First
,
by
the
ciuill
warre
,
that
arose
vp
amongst
themselues
,
which
continued
a
long
time
,
and
brought
many
thousands
to
most
desperate
ends
.
Secondly
,
by
the
grieuous
famine
,
that
was
in
the
midst
of
them
,
that
consumed
many
of
them
,
and
caused
the
parents
to
eate
their
owne
children
,
and
one
friend
to
deuoure
another
.
Thirdly
,
by
the
totall
destruction
of
their
glorious
Temple
,
&
famous
citty
of
Ierusalem
,
with
all
the
inhabitants
thereof
,
by
Vespasian
and
Titus
the
Emperours
of
Rome
.
Fourthly
,
by
the
lasting
infamy
of
a
cursed
name
vpon
their
whole
nation
,
in
that
they
are
reproched
throughout
all
the
world
,
and
counted
the
worst
people
that
are
,
according
to
our
prouerbe
:
He
is
as
bad
as
a
Iew.
Finally
,
by
the
woeful
plagues
(
not
to
speake
here
any
thing
of
the
torments
of
hell
,
which
is
the
worst
of
all
)
which
God
hath
sent
downe
immediatly
from
heauen
vpon
some
of
them
in
particular
,
as
vpon
Herod
,
Pontius
Pilate
,
and
others
.
For
Herod
(
to
passe
ouer
all
the
rest
,
and
to
make
him
an
instance
for
all
)
was
thus
plagued
.
First
,
he
had
a
most
scorching
&
burning
feuer
,
by
which
he
was
inflamed
exceedingly
,
as
well
in
the
inward
parts
,
as
in
the
outward
.
Secondly
,
there
was
in
him
an
insatiable
desire
of
food
,
which
could
not
be
abated
or
be
remoned
away
by
all
the
meate
and
drinke
,
which
he
did
ranonously
deuoure
in
great
abundance
.
Thirdly
,
he
had
the
bloody
flixe
.
Fourthly
,
he
had
the
colicke
.
Fiftly
,
he
had
the
goute
in
his
seete
.
Sixtly
,
his
priuy
members
did
so
swell
and
rot
,
that
wormes
did
breed
in
the
same
.
And
lastly
,
he
was
from
the
top
of
the
head
vnto
the
sole
of
the
foote
,
so
corrupt
&
rotten
,
that
there
came
such
a
stinke
from
him
,
that
no
person
could
well
endure
it
;
and
so
in
this
woefull
manner
he
ended
his
life
,
and
gaue
vp
the
ghost
.
Hauing
thus
seene
the
truth
of
all
matters
,
and
found
euery
thing
agreeable
to
the
words
of
the
text
,
let
vs
now
descend
vnto
the
doctrine
,
Doct.
which
may
be
gathered
out
of
the
same
.
In
few
words
it
is
nothing
else
but
this
,
that
though
we
haue
many
enimies
,
and
sore
aduersaries
,
as
Dauid
and
Christ
had
:
yet
they
shall
not
preuaile
against
vs
,
but
we
shall
prenaile
against
them
,
doe
they
what
they
can
;
as
Dauid
and
Christ
did
.
Israel
in
Aegypt
was
cruelly
handled
,
but
yet
the
more
the
Aegyptians
did
vexe
them
the
more
they
multiplied
and
grew
,
as
it
is
in
Exod.
3.12
.
And
when
they
had
done
all
the
spite
that
they
could
doe
against
them
,
yet
at
the
last
they
were
deliuered
out
of
their
hands
;
they
themselues
being
oftentimes
plagued
by
the
Almighty
for
their
sakes
,
and
in
the
end
most
fearefully
drowned
in
the
red
sea
,
as
it
is
apparant
in
the
14.
Chap.
of
the
same
booke
.
Mention
is
made
of
a
great
battell
,
that
was
fought
betweene
Christ
and
the
diuell
,
and
their
armies
,
in
the
Reuelation
,
Chap.
12.7
,
&c.
But
(
if
you
marke
the
sequele
thereof
)
you
shall
finde
that
Christ
and
his
side
had
the
victory
.
For
as
it
is
witnessed
of
the
Dragon
(
who
is
the
diuell
)
and
his
Angels
(
who
are
his
souldiers
)
that
they
preuailed
not
,
neither
was
their
place
found
any
more
in
heauen
in
the
8.
verse
of
that
Chapter
:
so
it
is
recorded
to
the
glory
&
comfort
of
all
those
,
who
take
Christs
part
,
that
they
ouercame
the
diuell
(
the
accuser
of
Gods
children
)
by
the
bloud
of
the
Lambe
,
and
the
word
of
their
testimony
,
in
the
11.
vers.
thereof
,
But
(
to
omit
other
testimonies
&
examples
,
whereof
the
holy
Scripture
is
full
and
frequent
in
this
case
)
let
the
words
of
our
Sauiour
Christ
suffice
vs
at
this
time
:
He
tels
vs
in
Math.
16.18
.
that
the
gates
of
hell
(
whereby
is
meant
all
the
power
and
force
thereof
)
shall
not
ouercome
his
Church
,
or
be
able
to
ouerthrow
such
,
as
do
depend
vpon
him
by
a
true
and
iustifying
faith
.
And
in
the
7.
Chapter
of
the
same
booke
towards
the
latter
end
thereof
,
he
doth
shew
the
stablenesse
of
those
that
doe
belong
to
the
Lord
,
&
haue
a
care
both
to
heare
the
word
of
God
,
and
also
to
do
it
,
by
a
notable
comparison
,
wherein
he
doth
resemble
them
to
an
house
,
that
is
built
vpon
a
rocke
,
which
cannot
be
cast
downe
by
any
tempest
of
weather
whatsoeuer
,
but
doth
stand
alwaies
still
,
and
cannot
fall
.
A
thing
neuer
to
bee
thought
of
enough
,
it
is
so
full
of
comfort
and
consolation
vnto
euery
godly
soule
,
chiefly
vnto
him
that
is
afflicted
here
in
this
world
.
But
what
might
the
reason
thereof
be
,
may
a
man
say
,
that
thus
the
godly
should
alwaies
preuaile
,
and
be
neuer
ouerthrowne
by
their
enimies
,
but
ouercome
them
rather
?
Experience
doth
teach
vs
,
that
they
are
fewer
in
number
,
then
the
wicked
are
:
that
they
are
weaker
for
strength
and
power
:
that
they
are
more
simple
for
wit
and
policy
:
and
that
they
are
more
carelesse
for
diligence
and
watchfulnes
,
then
their
aduersaries
be
.
How
comes
it
then
to
passe
,
that
they
haue
the
vpper
hand
?
The
Prophet
Isay
doth
declare
it
vnto
vs
in
the
8.
Chapter
of
his
Prophecy
,
and
the
10.
verse
thereof
:
Reason
.
It
is
in
few
words
,
because
the
Lord
is
with
&
for
them
.
For
first
he
is
stronger
then
all
,
beeing
able
to
resist
all
power
that
is
made
against
his
;
&
to
do
whatsoeuer
he
will
,
both
in
heauen
&
earth
.
Secondly
,
he
is
wiser
then
all
,
seeing
how
to
preuent
them
in
all
their
waies
,
and
how
also
to
bring
matters
to
passe
for
the
good
of
his
.
Thirdly
,
he
is
diligenter
then
all
,
to
stand
as
it
were
vpon
his
watch
,
and
to
take
his
aduantage
,
when
it
is
offered
him
.
For
he
that
keepeth
Israel
doth
neither
slumber
nor
sleepe
.
Psalme
121.4
.
Lastly
,
he
is
happier
then
all
,
to
haue
good
successe
in
all
his
enterprises
.
For
he
doth
prosper
still
in
all
things
which
he
doth
take
in
hand
,
and
none
can
resist
a
thought
of
his
:
yea
the
very
word
that
goeth
out
of
his
mouth
,
doth
accomplish
that
which
he
will
,
and
prosper
in
the
thing
,
whereunto
he
doth
send
it
,
Isay
55.11
.
In
warre
all
these
foure
things
are
respected
in
a
captaine
,
that
will
still
ouercome
.
First
,
that
he
be
strong
.
Secondly
,
that
he
be
wise
.
Thirdly
,
that
he
be
diligent
.
And
lastly
,
that
he
be
fortunate
.
For
the
victory
goes
not
alwaies
with
the
strong
,
nor
alwaies
with
the
wise
,
nor
alwaies
with
the
diligent
,
nor
alwaies
with
the
fortunate
,
but
sometimes
with
the
one
of
them
,
and
sometimes
with
the
other
.
But
looke
where
all
foure
doe
concurre
together
,
there
is
alwaies
the
victory
.
And
therefore
seeing
all
of
them
are
in
God
,
it
is
no
maruell
,
though
those
,
whose
battels
hee
doth
fight
,
doe
alwaies
ouercome
,
and
get
the
victory
.
Here
I
would
gladly
come
to
the
vse
of
the
doctrine
,
Obiect
.
but
me
thinks
,
I
heare
a
man
obiecting
against
that
,
which
hath
bene
said
,
saying
,
that
it
is
not
true
,
that
Gods
children
do
alwaies
preuaile
against
their
enimies
,
but
that
their
enimies
oftentimes
do
preuaile
against
them
.
For
we
see
,
that
they
are
murdered
and
put
to
death
.
Mention
is
made
thereof
in
the
booke
of
the
Reuelation
,
and
in
other
places
of
the
holy
Scripture
besides
.
And
thousand
examples
euery
where
do
demonstrate
the
same
daily
vnto
vs
.
For
we
do
behold
stil
with
our
owne
eyes
,
and
heare
with
our
owne
eares
,
that
the
godly
haue
the
worst
end
of
the
staffe
(
as
it
is
in
our
adage
)
and
that
the
wicked
do
beare
sway
and
dominion
ouer
them
.
How
then
is
it
true
which
hath
bene
spoken
,
that
doe
the
vngodly
what
they
can
,
yet
the
righteous
shall
still
preuaile
against
them
,
as
here
Dauid
and
Christ
did
?
The
answere
hereunto
may
easily
be
collected
out
of
Paules
words
,
Ans.
in
the
8.
Chap.
of
his
Epistle
to
the
Romanes
,
and
the
latter
end
thereof
,
(
which
were
touched
before
)
where
he
doth
declare
,
that
though
we
be
killed
all
day
long
,
and
bee
counted
as
sheepe
for
the
slaughter
,
yet
we
be
notwithstanding
that
,
euen
then
,
&
therein
conquerours
,
yea
more
then
conquerours
,
through
him
that
loueth
vs
.
Howsoeuer
this
may
seeme
a
parodoxe
to
flesh
and
bloud
,
and
be
as
a
riddle
vnto
some
of
Gods
owne
children
themselues
:
yet
it
is
an
aphorisme
in
true
Diuinity
,
and
a
cleare
point
to
them
,
whose
eyes
are
opened
to
behold
the
mysteries
of
the
Almighty
,
and
to
see
the
deepe
things
of
the
Lord
.
For
I
pray
tell
me
,
is
not
he
a
conquerour
,
yea
more
then
a
conquerour
,
that
doth
so
subdue
his
enimie
,
that
he
can
no
more
rise
vp
against
him
?
A
man
may
vanquish
his
enimie
,
and
beate
him
cleane
out
of
the
field
;
yet
afterward
he
may
gather
a
power
against
him
againe
,
and
put
him
to
the
worst
.
But
here
Satan
,
the
world
,
and
all
our
enimies
are
so
beaten
downe
,
and
troden
vnder
foote
by
all
such
as
suffer
and
die
for
the
truth
,
that
they
can
neuer
assault
them
any
more
,
or
stirre
(
as
it
were
)
either
tongue
or
hand
againe
to
do
them
any
hurt
.
For
they
goe
immediately
vpon
that
their
death
and
passion
to
heauen
,
and
vnto
all
that
happinesse
,
which
is
prouided
there
for
them
,
as
Iohn
doth
shew
,
in
Reuel.
14.13
.
saying
:
Blessed
are
the
dead
,
which
die
in
the
Lord
:
euen
so
saith
the
Spirit
,
for
they
rest
from
their
labours
;
and
their
workes
do
follow
them
.
It
is
good
for
vs
to
know
this
,
Vse
.
as
also
to
thinke
oftentimes
vpon
it
.
For
first
by
it
we
may
learne
to
take
heed
,
that
we
goe
not
about
any
thing
,
which
may
be
hurtfull
or
pernicious
vnto
Gods
children
.
For
if
we
do
,
(
we
see
here
)
our
labour
shal
be
in
vaine
;
we
shall
not
preuaile
against
them
,
but
they
shall
preuaile
against
vs
.
He
is
a
very
foole
,
that
will
attempt
a
thing
,
which
he
knowes
for
certainty
,
he
cannot
bring
to
passe
,
and
which
he
is
sure
will
bee
his
bane
and
destruction
:
But
wee
know
that
we
cannot
preuaile
against
the
faithfull
,
and
wee
are
sure
that
our
plots
against
them
will
turne
to
our
ouerthrow
:
And
therefore
beware
we
,
that
we
lift
not
vp
our selues
against
them
at
any
time
.
Againe
,
from
hence
we
learne
,
euen
so
many
of
vs
as
do
truely
serue
the
Lord
,
&
feare
him
from
our
hearts
,
that
there
is
no
cause
,
why
we
should
feare
man
,
or
what
he
can
doe
against
vs
;
because
the
victory
shall
alwaies
goe
on
our
side
,
and
not
against
vs
.
Oh
we
may
reioyce
and
be
glad
,
as
it
is
required
of
vs
in
Zeph.
3.14
.
&c.
and
in
1.
Pet.
3.14
.
which
places
you
may
reade
at
your
leasure
.
Feare
not
(
beloued
)
but
be
of
a
good
comfort
;
though
you
haue
enimies
in
euery
corner
,
yet
be
not
discouraged
;
you
shall
haue
the
conquest
,
&
the
Lord
your
God
shall
deliuer
you
out
of
all
your
troubles
,
according
to
Dauids
saying
in
Psal.
34.19
.
when
he
saith
,
Great
are
the
troubles
of
the
righteous
,
but
the
Lord
deliuereth
him
out
of
them
all
.
He
is
wise
,
he
doth
know
how
to
do
it
;
and
he
is
omnipotent
,
he
is
able
for
to
do
it
:
and
as
for
his
willingnesse
,
he
is
ready
at
all
times
to
accomplish
it
,
as
iust
occasion
shall
require
it
.
Wherfore
be
(
I
say
)
of
a
good
comfort
,
and
feare
not
,
but
trust
in
the
Lord
,
and
commit
your
waies
vnto
him
,
&
he
shall
bring
all
things
to
passe
according
to
your
owne
hearts
desire
in
the
end
.
He
that
deliuered
Noah
from
the
floud
,
Lot
from
Sodom
,
Iacob
from
Esau
,
Ioseph
from
Potiphar
,
Moses
from
Pharaoh
,
Israel
from
Aegypt
,
Elijah
from
Ahab
,
Elisha
from
the
Syrians
,
Daniel
from
the
Lyons
,
the
three
children
from
the
fire
,
Peter
from
Herod
,
Mordecay
from
Haman
,
and
here
Christ
and
Dauid
from
all
sorts
of
enimies
,
he
,
euen
he
,
will
deliuer
you
from
all
troubles
.
If
you
say
,
that
your
enimies
are
many
,
and
that
the
whole
world
is
against
you
:
I
will
say
againe
to
you
with
Elisha
the
Prophet
,
and
Hezekiah
the
king
,
that
there
are
more
with
vs
,
then
are
against
vs
.
2.
Kings
.
6.16
.
&
2.
Chron.
32.7
.
For
God
and
all
the
hoast
of
heauen
is
for
vs
.
If
you
say
againe
,
that
your
enimies
are
wise
and
politicke
,
and
that
they
are
able
to
ouer-reach
you
by
their
craft
&
cunning
,
considering
you
are
but
simple
and
innocent
like
doues
:
I
will
answere
you
with
the
Apostle
,
that
the
foolishnesse
of
our
God
,
who
is
on
our
side
,
is
wiser
then
their
best
wisedome
(
1.
Cor.
1.25
.
and
that
he
will
destroy
their
wisedome
,
and
bring
their
vnderstanding
to
nought
,
(
1.
Cor.
1.19
.
)
to
doe
vs
good
.
If
you
say
in
the
third
place
,
that
your
enimies
haue
so
hemmed
you
in
,
and
compassed
you
about
,
that
it
is
vnpossible
for
you
to
escape
them
:
I
will
answere
you
with
the
Angel
Gabriel
,
that
with
God
shall
nothing
be
vnpossible
.
Luke
1.37
.
And
with
the
three
children
,
Shadrach
,
Meshach
,
and
Abednego
,
that
God
both
can
and
will
deliuer
you
.
Dan.
3.17
.
When
they
say
,
Behold
our
God
,
whom
we
serue
,
is
able
to
deliuer
vs
,
from
the
hot
fiery
furnace
,
and
he
will
deliuer
vs
out
of
thine
hand
ô
King
.
If
you
say
lastly
,
that
your
enimies
haue
already
taken
you
,
and
do
put
you
daily
vnto
death
:
I
will
answere
you
with
Paul
,
in
Rom.
8.37
.
(
which
place
was
touched
before
)
and
with
Iohn
in
Reuel.
12.11
.
That
by
this
meanes
you
doe
ouercome
your
enimies
most
of
all
.
For
when
you
resist
thus
vnto
bloud
,
and
die
for
the
truth
,
you
giue
your
enimies
such
an
ouerthrow
that
they
neuer
rise
vp
against
you
any
more
;
&
as
for
your selues
,
you
enter
presently
into
heauen
,
the
onely
place
which
you
striue
for
.
Euen
as
he
hath
the
victory
most
in
this
world
,
who
doth
enter
into
the
citty
,
and
take
all
the
spoyle
thereof
,
and
doth
so
confound
his
aduersaries
,
that
they
can
neuer
stirre
any
more
against
him
.
In
consideration
of
all
which
things
,
cleaue
fast
,
I
beseech
you
,
vnto
the
Lord
,
&
feare
no
danger
or
perill
;
but
reioyce
in
the
Lord
and
be
glad
,
alwaies
fighting
for
the
crowne
of
righteousnesse
,
which
shall
be
giuen
vnto
euery
one
,
who
doth
with
patience
waite
for
the
appearing
of
our
Lord
Iesus
,
and
loue
the
same
.
Now
to
the
third
point
.
As
wisedome
cals
vpon
men
for
repentance
and
amendment
of
life
,
in
Prou.
1.22.23
.
saying
:
O
yee
foolish
,
how
long
will
yee
loue
foolishnesse
?
and
the
scornefull
take
their
pleasure
in
scorning
,
and
the
fooles
hate
knowledge
?
Turne
you
at
my
correction
.
Lo
I
will
powre
out
my
minde
vnto
you
,
and
make
you
vnderstand
my
words
:
So
doth
the
Lord
here
,
in
the
three
last
verses
of
this
Psalme
,
call
vpon
men
for
the
like
repentance
and
amendment
of
life
;
saying
:
Be
wise
now
therefore
ye
Kings
,
be
learned
ye
Iudges
of
the
earth
,
&c.
to
the
end
of
the
Psalme
.
Wherehence
shortly
we
gather
this
doctrine
,
Doct.
that
God
is
a
patient
God
,
not
willing
the
death
of
a
sinner
,
but
rather
that
he
should
conuert
and
liue
.
So
much
doth
Paul
teach
vs
of
him
,
in
Rom.
2.4
.
saying
:
Despisest
thou
the
riches
of
his
bountifulnesse
,
and
patience
,
and
long
suffering
,
not
knowing
,
that
the
bountifulnesse
of
God
leadeth
thee
to
repentance
?
So
much
doth
Peter
teach
vs
of
him
,
in
2.
Pet.
3.9
.
saying
:
The
Lord
is
not
slacke
concerning
his
promise
(
as
some
men
count
slacknesse
)
but
is
patient
towards
vs
,
and
would
haue
no
man
to
perish
,
but
would
all
men
to
come
to
repentance
.
So
much
doth
Ioel
teach
vs
of
him
;
in
Ioel.
2.13
.
saying
:
And
rent
your
hearts
,
and
not
your
garments
,
and
turne
vnto
the
Lord
your
God
:
for
he
is
gracious
and
mercifull
,
slow
to
anger
and
of
great
kindnesse
,
and
repenteth
him
of
the
euill
.
So
much
finally
doth
God
himselfe
teach
vs
of
himselfe
.
in
Ezech.
33.11
.
saying
:
As
I
liue
saith
the
Lord
God
,
I
desire
not
the
death
of
the
wicked
,
but
that
the
wicked
turne
from
his
way
,
and
liue
.
But
what
is
the
reason
of
this
?
Reason
.
Is
not
God
a
iust
God
?
and
are
not
his
eies
pure
eies
,
not
abiding
to
behold
sin
and
iniquity
?
Yes
.
Why
then
doth
he
not
strike
?
Because
his
mercies
are
ouer
all
his
workes
,
and
his
compassions
faile
not
;
according
to
Dauids
words
in
Psalme
145.9
.
and
the
Prophet
Ieremies
,
in
Lament.
3.2
.
For
as
the
one
of
them
doth
extoll
the
mercies
of
God
aboue
all
things
;
so
the
other
of
them
doth
declare
,
that
they
are
the
cause
why
hee
doth
not
consume
vs
accordingly
as
our
sins
do
deserue
.
Wherefore
learne
out
of
this
,
Vse
.
first
to
put
a
difference
betwixt
God
and
man
:
for
they
are
very
much
vnlike
.
For
my
thoughts
(
saith
God
)
are
not
your
thoughts
,
neither
are
your
wayes
my
wayes
,
saith
the
Lord
:
For
as
the
heauens
are
higher
then
the
earth
,
so
are
my
wayes
higher
then
your
wayes
,
and
my
thoughts
aboue
your
thoughts
.
Esay
.
55.8.9
.
If
treason
and
insurrection
bee
once
made
against
the
chiefe
gouernour
of
any
land
,
the
parties
offending
therein
are
apprehended
,
and
according
to
law
they
are
executed
,
as
traytors
and
rebels
:
and
all
this
is
but
well
,
and
according
to
iustice
and
equity
,
without
which
,
no
common-wealth
can
stand
or
flourish
.
But
yet
with
God
it
is
not
so
:
though
that
we
do
dayly
make
insurrection
against
him
,
and
commit
high
treason
against
his
person
by
blaspheming
his
holy
name
,
and
by
trampling
his
diuine
statutes
and
ordinances
vnder
our
feet
;
yet
he
doth
spare
vs
,
and
not
consume
vs
according
to
our
wicked
deserts
;
and
as
one
most
desirous
to
haue
vs
saued
,
&
to
become
blessed
,
he
doth
cry
vnto
vs
for
a
turning
and
amendment
of
life
.
Oh
,
who
can
extoll
this
goodnesse
of
the
Lord
sufficiently
?
shall
we
rebell
against
him
,
&
prouoke
him
to
his
face
?
and
yet
will
he
come
and
intreate
vs
to
be
reconciled
vnto
him
?
Doubtlesse
if
one
doth
but
offend
vs
some
two
or
three
times
in
some
matters
,
that
do
concerne
our
credite
and
profite
,
so
that
we
grow
infamous
,
or
poore
thereby
;
we
can
neuer
soundly
and
throughly
endure
that
partie
againe
,
as
we
ought
to
do
:
and
though
he
should
come
vnto
vs
himselfe
to
aske
vs
forgiuenesse
,
yet
we
should
hardly
euer
receiue
him
to
loue
and
fauour
againe
within
our
hearts
;
so
close
would
his
wrong
&
iniury
cleaue
vnto
vs
.
We
see
that
when
the
Samaritans
refused
to
receiue
Christ
into
one
of
their
citties
for
a
nights
lodging
,
Iames
and
Iohn
two
of
his
disciples
,
were
by
and
by
inflamed
with
great
choler
&
wrath
,
and
they
would
needs
haue
their
maister
be
reuenged
vpon
them
for
it
,
saying
vnto
him
after
this
sort
:
Lord
,
wilt
thou
that
we
command
that
fire
come
down
from
heauen
,
&
consume
them
,
euen
as
Eliah
did
?
Luke
9.54
.
But
as
for
our
God
,
we
see
here
,
how
patient
he
is
,
in
putting
vp
great
rebellions
and
treasons
,
and
in
calling
vpon
the
rebels
and
traytors
themselues
for
amendment
of
life
,
that
so
they
may
be
saued
.
Learne
we
therefore
in
the
next
place
,
that
though
we
doe
sin
and
offend
,
yet
there
is
mercy
in
the
Lord
to
forgiue
vs
.
For
where
sinne
doth
abound
,
there
grace
doth
more
then
abound
,
saith
the
Apostle
,
in
Rom.
5.20
.
Dauid
doth
speake
most
excellently
of
this
matter
,
in
Psalme
103.
&c.
saying
:
The
Lord
is
full
of
compassion
and
mercy
,
slow
to
anger
,
and
of
great
kindnesse
.
He
hath
not
dealt
with
vs
after
our
sinnes
,
nor
rewarded
vs
according
to
our
iniquities
;
for
as
high
as
the
heauen
is
aboue
the
earth
,
so
great
is
his
mercy
towards
them
that
feare
him
.
As
farre
as
the
East
is
from
the
West
,
so
farre
hath
he
remoued
our
sinnes
from
vs
;
as
a
father
hath
compassion
on
his
children
,
so
hath
the
Lord
compassion
on
them
that
feare
him
.
And
lest
that
any
should
doubt
of
the
pardon
of
his
sinnes
,
marke
what
God
himselfe
doth
say
,
in
Isay
1.18
.
Come
now
(
saith
he
)
and
let
vs
reason
together
,
saith
the
Lord
:
though
your
sinnes
were
as
crimson
,
they
shall
be
made
as
white
as
snow
;
though
they
were
red
like
scarlet
,
they
shall
be
as
wooll
.
And
surely
if
God
doth
here
call
vpon
these
traitours
and
rebels
to
forsake
their
sinnes
,
with
an
intent
and
purpose
to
saue
them
,
if
they
will
so
doe
;
then
may
you
not
doubt
,
but
that
he
will
receiue
euery
repenting
sinner
that
doth
come
vnto
him
,
and
forgiue
him
all
his
transgressions
,
be
they
neuer
so
many
,
when
he
doth
aske
pardon
for
them
,
and
heartily
forsake
them
.
Wherefore
though
you
haue
sinned
greatly
against
the
Lord
,
and
haue
trespassed
euen
against
heauen
,
and
his
Maiesty
with
the
prodigall
sonne
;
yet
despaire
not
,
but
with
the
prodigall
sonne
returne
vnto
him
,
and
know
that
you
shall
finde
mercy
at
his
hands
,
as
he
did
:
and
as
Dauid
did
,
and
as
Salomon
did
,
and
as
Peter
did
,
and
as
Paul
did
,
and
as
many
more
besides
them
did
,
whose
sins
were
great
and
hainous
.
For
God
hath
said
it
,
who
cannot
lye
.
Yea
he
hath
sworne
it
,
and
bound
it
with
an
oath
,
that
he
doth
not
desire
the
death
of
the
wicked
,
but
that
he
should
turne
and
liue
,
as
you
heard
before
out
of
Ezech.
33.11
.
Lastly
,
from
hence
obserue
this
vse
,
Vse
.
that
if
any
doe
perish
through
his
sinnes
and
transgressions
,
he
must
not
impute
the
fault
thereof
vnto
God
,
but
vnto
himselfe
.
For
God
here
doth
call
men
from
their
euill
waies
,
that
so
they
may
not
perish
,
but
be
saued
.
In
all
our
plagues
and
iudgements
,
and
in
all
our
woes
and
calamities
,
whether
in
this
world
,
or
in
the
world
to
come
,
the
Lord
may
alwaies
say
vnto
vs
,
as
it
is
in
Hosea
13.8
.
O
Israel
,
one
hath
destroyed
thee
,
but
in
me
is
thy
helpe
.
For
the
Lord
doth
take
(
as
it
were
)
great
paines
to
make
vs
good
.
What
could
I
haue
done
more
(
saith
the
Lord
)
to
my
Vineyard
,
that
I
haue
not
done
vnto
it
?
Isay
.
5.4
.
Wherefore
accuse
God
(
I
beseech
you
)
at
no
time
,
if
any
destruction
doth
happen
vnto
you
,
but
lay
the
whole
blame
thereof
vpon
your
owne
selues
,
whose
hearts
are
hard
,
&
will
not
repent
.
For
God
doth
desire
(
you
see
)
your
wel-fare
,
and
not
your
destruction
.
And
so
at
the
last
,
we
are
come
to
the
end
of
the
generall
view
of
the
whole
Psalme
.
The
end
of
the
first
Sermon
.
THE
SECOND
SERMON
vpon
the
second
Psalme
.
PSAL.
2.
vers.
1.
Why
doe
the
heathen
rage
,
and
the
people
murmure
in
vaine
?
THE
Prophet
intending
to
speake
of
Christ
,
and
of
his
blessed
and
gracious
gouernment
,
he
doth
begin
with
the
conspiracy
and
opposition
,
that
is
made
against
the
same
.
And
whereas
there
are
two
sorts
of
persons
that
doe
rebell
,
the
Commons
,
and
the
Nobles
;
he
makes
his
entrance
with
the
Commons
,
and
afterwards
he
comes
to
the
Nobles
.
The
Commons
,
though
all
of
them
did
conspire
and
agree
in
the
maine
point
of
rebellion
,
yet
they
were
diuided
amongst
themselues
.
Some
of
them
were
open
enimies
,
and
such
as
did
breake
out
by
violence
and
outrage
into
tumults
and
vnlawfull
insurrections
.
Others
were
more
close
and
secret
,
murmuring
in
their
hearts
against
his
gouernement
,
and
grudging
to
doe
seruice
vnto
him
,
as
vnto
their
Lord
and
King
.
And
though
all
of
them
did
thus
band
themselues
against
him
,
and
vse
meanes
,
as
it
were
,
to
be
rid
from
his
subiection
;
yet
all
was
in
vaine
,
they
could
not
accomplish
their
purpose
,
but
their
indeauours
came
to
nought
.
In
regard
wherof
the
Prophet
doth
wonder
,
that
euer
they
should
be
so
mad
and
foolish
,
as
thus
to
attempt
such
vnpossible
things
,
and
such
matters
too
,
that
if
they
were
brought
to
passe
,
yet
would
not
be
commodious
or
beneficiall
vnto
them
.
For
what
commodity
or
benefit
should
they
get
,
by
being
loosed
from
the
kingdom
of
Christ
?
Surely
,
as
much
as
an
horse
doth
by
an
heauy
burden
,
as
it
is
in
our
prouerbe
.
For
this
cause
the
Prophet
speaking
of
their
conspiracy
,
he
doth
not
note
it
out
simply
in
a
plaine
narration
,
but
he
doth
declare
it
by
way
of
admiration
,
in
a
demanded
question
,
saying
:
Why
doe
the
heathen
rage
,
and
the
people
murmure
in
vaine
?
The
summe
then
of
this
verse
is
the
conspiracy
or
rebellion
of
the
Commons
or
meaner
sort
of
people
,
Summe
.
who
rise
vp
against
the
Lord
&
his
Annointed
.
Vnlesse
a
man
would
hold
,
that
here
is
a
description
of
all
their
enimies
in
generall
,
and
in
the
two
next
verses
,
of
the
chiefe
and
capitall
heads
of
them
in
particular
:
but
because
that
would
include
a
repetition
needlesse
of
one
and
the
same
matter
(
for
then
the
great
ones
should
twise
be
set
downe
)
I
would
rather
take
it
in
the
former
acception
,
then
in
this
latter
.
For
the
parts
of
it
,
Parts
.
they
are
in
number
two
.
The
first
sets
downe
what
they
doe
,
the
other
the
Prophets
wondring
at
them
for
their
so
doing
.
Their
deedes
are
noted
out
two
waies
.
First
,
by
the
parts
or
kinds
of
them
;
then
by
the
effect
ensuing
vpon
them
.
The
parts
and
kinds
of
them
are
two
;
the
one
is
raging
,
the
other
is
murmuring
.
Why
doe
the
heathen
rage
(
saith
the
Prophet
)
and
why
doe
the
people
murmure
in
vaine
?
By
heathen
,
here
some
doe
vnderstand
the
Gentles
,
and
by
people
,
the
Iewes
.
But
we
may
better
take
them
for
all
the
enimies
(
chiefly
of
the
common
and
meaner
sort
)
which
either
Dauid
or
Christ
had
,
without
any
such
distinction
made
betwixt
the
words
,
or
to
be
obserued
in
regard
of
them
.
First
,
because
the
Hebrew
words
here
vsed
,
called
Goijm
and
Leummim
,
and
the
Greeke
words
,
as
they
are
translated
in
Acts
4.25
.
named
Ethnê
and
Laoi
,
are
promiscuously
or
indifferently
vsed
for
any
nation
or
people
whatsoeuer
,
and
the
one
of
them
is
oftentimes
put
for
the
other
.
Secondly
,
because
the
deedes
here
ascribed
vnto
them
in
single
and
apart
,
were
iointly
and
mixtly
found
in
them
both
.
For
the
Gentles
did
not
onely
rage
,
or
the
Iewes
onely
murmure
,
but
both
Gentles
and
Iewes
did
rage
and
murmure
,
as
we
haue
heard
already
in
part
,
and
may
hereafter
heare
more
.
But
to
leaue
this
obseruation
touching
that
conceipted
distinction
,
marke
you
here
a
true
distinction
.
The
enimies
of
our
Sauiour
(
as
we
may
see
here
)
were
of
two
sorts
.
Some
of
them
were
violent
and
furious
,
breaking
out
into
outrages
,
and
open
sedition
:
and
others
of
them
were
more
secret
and
hidden
,
inwardly
repining
in
their
soules
,
&
outwardly
muttering
or
whispering
against
him
by
their
words
.
The
words
which
are
vsed
here
in
the
Hebrew
tongue
,
and
those
also
,
which
are
vsed
of
the
Apostles
in
the
Greek
tongue
,
in
Chap.
4.25
.
(
where
the
same
sentence
is
deliuered
)
doe
make
this
most
plaine
and
euident
.
For
the
first
of
the
Hebrew
words
,
called
Rageshu
,
comming
of
Ragash
,
doth
signifie
to
make
a
tumult
,
and
to
gather
together
an
assembly
;
and
the
other
of
them
named
Iehegu
,
arising
from
the
roote
Hagah
,
doth
import
to
meditate
vpon
,
to
mutter
,
and
to
speake
tam
ore
quàm
corde
,
as
well
by
the
mouth
,
as
by
the
heart
.
So
in
like
manner
the
former
of
the
Greeke
words
,
called
,
Ephruaxan
,
doth
signifie
to
make
a
noise
,
or
to
rage
,
properly
as
the
horse
doth
,
which
doth
rush
violently
with
great
braying
into
the
battell
:
and
the
latter
of
them
,
named
Emeletêsan
,
doth
import
to
meditate
vpon
,
to
care
for
,
and
to
exercise
ones
selfe
in
a
thing
.
So
that
they
were
tumultuous
ragers
,
and
plodding
murmurers
.
Thus
you
see
shortly
what
they
did
.
The
verity
whereof
may
be
seene
in
the
story
of
the
Euangelists
.
For
they
with
one
consent
make
mention
of
both
these
their
facts
:
but
let
vs
see
it
in
a
few
examples
.
For
the
first
,
they
raged
against
Christ
,
and
met
together
in
a
tumultuous
manner
,
when
they
were
filled
with
wrath
,
and
rose
vp
,
and
thrust
him
out
of
Nazareth
,
and
led
him
to
the
edge
of
the
hill
,
whereon
Nazareth
was
built
,
to
cast
him
downe
head-long
,
and
there
to
breake
his
neck
.
Luk.
4.28.29
.
Likewise
they
raged
against
him
,
and
met
together
in
a
tumultuous
manner
,
when
they
came
in
a
great
multitude
with
swords
and
staues
to
apprehend
him
,
and
to
cary
him
to
the
officers
,
such
as
the
high
Priest
and
others
were
.
Math.
26.47
.
But
to
omit
other
times
,
they
raged
against
him
,
and
met
together
in
a
tumultuous
manner
,
when
they
cryed
out
to
Pilate
saying
.
Crucifie
him
,
crucifie
him
:
and
when
they
did
spit
in
his
face
,
strike
him
with
their
fists
,
set
a
crowne
of
thornes
vpon
his
head
,
flowted
him
to
his
face
,
and
offered
other
notorious
villanies
vnto
him
.
Math.
27.22
.
&c.
For
the
second
,
they
murmured
and
muttered
against
Christ
,
when
he
sate
at
meate
in
Matthewes
house
,
and
did
eate
there
with
Publicanes
and
sinners
.
Math.
9.15
.
Also
they
murmured
and
muttered
against
him
,
when
he
healed
the
sicke
man
of
the
palsie
,
and
said
vnto
him
:
Son
be
of
good
comfort
,
thy
sinnes
are
forgiuen
thee
.
Luke
5.21
.
Likewise
they
murmured
and
muttered
against
him
,
when
he
did
heale
and
cure
diseased
people
on
the
Sabboth
day
.
Math.
12.14
.
Finally
(
to
passe
ouer
other
times
)
they
murmured
and
muttered
against
him
,
when
he
said
,
that
he
was
the
bread
that
came
downe
from
heauen
,
which
if
any
did
eate
he
should
not
perish
,
but
haue
life
euerlasting
.
Ioh.
6.41.60.61
.
As
thus
you
haue
heard
,
what
they
did
,
so
now
heare
what
was
the
euent
of
their
doing
.
All
was
in
vaine
,
but
in
vaine
,
saith
the
Prophet
,
by
which
word
he
doth
signifie
that
all
their
indeauour
was
to
no
purpose
.
For
a
thing
is
said
to
be
in
vaine
,
which
cannot
be
brought
to
passe
,
but
shall
lacke
his
effect
.
In
Hebrew
the
word
is
in
the
singular
number
,
called
Rijk
,
and
it
doth
import
a
vacuitie
or
emptinesse
,
and
such
a
vanity
of
things
as
haue
no
substance
in
them
,
no
more
then
a
dry
pit
hath
water
,
or
an
empty
house
hath
stuffe
,
But
in
Greeke
the
word
is
of
the
plurall
number
termed
Kena
,
and
in
signification
is
all
one
with
the
former
,
sauing
onely
,
that
this
doth
shew
more
fully
as
it
were
by
the
plurality
of
it
,
that
all
the
things
which
they
did
meditate
vpon
in
their
hearts
,
&
murmuringly
mutter
forth
with
their
tongues
,
were
frustrated
and
brought
to
nothing
,
being
in
this
respect
like
vnto
sicke
mens
dreames
,
which
haue
no
truth
or
verity
in
them
.
Here
might
many
things
be
obserued
.
As
first
,
that
raging
in
a
tumultuous
manner
,
and
murmuring
(
though
)
in
a
secret
sort
,
are
diseases
and
sores
euermore
to
be
found
among
the
common
people
,
and
the
meaner
of
the
world
.
Secondly
,
that
by
raging
and
murmuring
resistance
is
made
against
the
Lord
and
his
Annointed
.
Thirdly
,
that
all
attempts
which
are
made
against
the
Almighty
,
&
those
whom
he
doth
set
vp
,
whether
by
the
one
of
these
meanes
,
or
by
the
other
,
shall
be
broken
and
come
to
nought
.
Fourthly
,
that
the
multitude
and
vulgar
sort
,
are
alwaies
enimies
to
the
wise
and
gracious
gouernement
of
our
God
.
And
lastly
,
that
raging
and
murmuring
themselues
are
two
notorious
euils
,
which
are
alwaies
to
be
abandoned
by
the
holy
and
blessed
Saints
of
the
most
High
,
who
doe
purpose
truely
to
serue
the
Lord
,
and
to
go
to
heauen
.
But
as
a
man
entring
into
a
shop
,
where
is
great
variety
of
wares
,
will
buy
onely
that
,
which
is
necessary
for
himselfe
and
his
vses
,
&
let
the
rest
alone
:
Or
as
a
man
sitting
at
a
table
,
where
are
sundry
dishes
,
will
in
wisedome
feede
onely
on
them
,
which
will
agree
with
his
body
best
,
and
doe
him
most
good
;
and
not
meddle
of
the
rest
:
So
let
vs
stand
vpon
those
points
alone
,
which
are
most
commodious
for
vs
,
and
may
turne
to
our
greatest
good
;
and
let
passe
the
rest
.
And
they
are
in
number
the
two
last
;
which
also
are
intended
most
(
if
not
onely
)
by
the
Spirit
of
God
in
the
text
it selfe
;
vnlesse
it
be
the
third
,
respecting
the
vanitie
of
all
such
attempts
,
as
shall
be
made
against
the
Lord
,
whereof
wee
haue
spoken
already
in
the
generall
view
of
the
whole
Psalme
,
and
so
are
not
now
againe
to
speake
thereof
at
this
time
.
First
then
,
in
that
the
heathen
do
thus
rage
,
&
the
people
do
thus
murmure
against
Christ
and
his
kingdome
,
as
we
haue
heard
,
we
gather
this
doctrine
,
Doct.
that
the
multitude
and
the
whole
body
of
the
Commons
will
euermore
be
enimies
vnto
the
Lord
and
his
truth
:
If
we
peruse
the
writings
of
the
Prophets
,
or
runne
ouer
the
Acts
of
the
Apostles
,
or
cast
our
eies
vpon
the
conuersation
of
the
whole
race
of
mankind
,
we
shall
easily
finde
this
to
be
most
true
and
certaine
.
Noah
found
it
so
,
when
for
all
his
preaching
in
sixscore
yeares
together
,
he
could
not
conuert
any
vnto
the
Lord
,
but
they
would
(
notwithstanding
his
preaching
)
continue
in
their
sinnes
,
till
the
floud
came
and
drowned
them
all
.
1
Pet.
3.20
.
Lot
found
it
so
,
when
he
vexed
his
righteous
soule
from
day
to
day
,
with
the
vnlawfull
deedes
and
vncleane
conuersation
of
the
Sodomities
.
2.
Pet.
2.7.8
.
chiefly
then
,
when
they
compassed
his
house
about
from
all
the
quarters
of
the
citty
,
both
yong
and
old
,
with
murthering
hearts
,
to
kill
those
men
(
or
rather
Angels
)
that
came
to
lodge
with
him
.
Gen.
19.4
.
&c.
Aaron
found
it
so
,
when
all
the
Israelites
fell
to
idolatry
,
and
compelled
him
to
make
them
a
golden
calfe
,
to
worship
it
;
or
as
they
termed
it
,
Gods
,
to
goe
before
them
.
Exod.
32.1
.
Isay
found
it
so
,
when
he
said
of
the
whole
people
of
Israel
that
they
were
a
sinfull
nation
,
a
people
laden
with
iniquity
,
a
seed
of
the
wicked
,
corrupt
children
;
that
they
had
forsaken
the
Lord
,
and
provoked
the
Holy
one
of
Israel
against
them
,
yea
they
were
gone
backeward
,
and
that
there
was
nothing
found
in
them
,
from
the
sole
of
the
foote
vnto
the
top
of
the
head
,
but
wounds
&
swelling
,
&
sores
full
of
corruption
.
Isay
1.4
.
&c.
Ieremy
found
it
so
,
when
he
said
of
the
same
people
,
that
they
were
a
wicked
people
,
and
that
they
did
refuse
to
heare
the
word
of
God
,
but
would
walke
after
the
stubbornnesse
of
their
owne
heart
,
and
walke
after
other
gods
to
serue
them
and
to
worship
them
.
Ier.
13.10
.
Dauid
found
it
so
,
when
he
said
of
all
mankind
,
that
they
were
all
of
them
gone
out
of
the
way
,
that
they
were
all
corrupt
,
and
that
there
was
wone
that
did
good
,
no
not
one
.
Psalme
14.3
.
Finally
(
to
omit
almost
infinite
examples
)
Paul
and
Silas
found
it
so
,
when
they
were
at
Philippy
a
chiefe
citty
in
Macedonia
,
where
all
were
set
against
them
both
people
and
gouernours
;
and
did
not
onely
beate
them
sore
with
rods
,
but
they
cast
them
also
into
prison
,
and
commanded
the
gaoler
to
keepe
them
surely
there
from
all
escaping
away
.
Acts
16.22.23
.
Hitherto
you
haue
heard
what
the
people
do
,
Reason
.
euen
rebell
still
against
the
Lord
and
his
blessed
word
.
Now
heare
what
are
the
reasons
of
this
their
so
doing
,
and
marke
what
moues
them
thereunto
.
There
are
many
reasons
of
it
,
but
these
foure
are
the
chiefe
and
principall
.
The
first
is
there
foolishnesse
or
ignorance
.
For
they
not
knowing
the
Lord
,
nor
vnderstanding
his
waies
aright
,
but
being
in
this
respect
worser
then
the
Oxe
that
knoweth
his
owner
,
and
the
Asse
that
knoweth
his
maisters
crib
,
as
the
Lord
doth
complaine
of
them
,
in
Isay
1.3
.
they
cannot
but
doe
as
Paul
did
in
the
time
of
his
ignorance
,
euen
oppose
themselues
against
the
Almighty
:
or
those
of
whom
Christ
doth
say
,
that
they
shall
thinke
,
they
do
God
good
seruice
,
in
putting
his
Saints
to
death
,
Ioh.
16.2
.
For
this
cause
the
Lord
doth
make
his
moane
for
the
foolishnesse
and
ignorance
of
his
people
,
as
of
the
wel-spring
of
all
their
rebellions
against
him
,
in
Ier.
4.22
.
in
these
words
.
For
my
people
is
foolish
,
they
haue
not
knowne
me
:
they
are
foolish
children
,
and
haue
none
vnderstanding
:
they
are
wise
to
doe
euill
,
but
to
do
well
they
haue
no
knowledge
.
The
second
is
their
impatiency
,
or
angry
waywardnesse
,
who
cannot
waite
vpon
the
Lord
with
any
patience
,
or
beare
any
crosse
quietly
.
For
this
doth
cary
them
away
to
horrible
rebellions
,
as
we
may
see
by
daily
experience
,
and
by
the
example
of
the
children
of
Israel
in
the
wildernesse
;
who
being
angry
for
their
crosses
,
and
impatient
of
thirst
,
of
hunger
,
and
other
calamities
which
fell
vpon
them
,
they
broke
out
into
murmuring
,
and
blasphemous
speeches
against
God
,
and
into
open
rebellion
and
insurrection
against
Moses
and
Aaron
their
gouernours
,
insomuch
as
they
had
stoned
them
to
death
,
had
not
God
by
an
out-stretched
arme
preserued
them
.
Numb.
14.10
.
The
third
is
their
wilfulnesse
or
obstinacie
.
For
they
being
,
with
Narcissus
,
in
loue
with
themselues
,
and
doting
vpon
their
owne
waies
,
will
not
hearken
vnto
the
charmer
,
charme
he
neuer
so
sweetly
,
as
appeareth
by
Christs
speech
,
in
Math.
11.17.18.19
.
But
as
Ieremy
doth
well
obserue
of
them
,
in
Chap.
5.3
.
They
make
their
faces
harder
then
a
stone
,
and
do
refuse
to
returne
.
In
regard
whereof
the
Lord
sending
foorth
his
seruant
Ezechiel
to
preach
vnto
his
people
,
he
tels
him
,
that
they
will
not
heare
him
,
and
that
because
they
are
impudent
children
,
and
stiffe-hearted
.
Ezech.
2.4
.
The
fourth
and
last
,
is
their
vnbeliefe
or
vnfaithfulnesse
.
For
as
Christ
doth
well
obserue
of
his
owne
Disciples
,
that
they
were
dull
of
heart
and
slow
to
beleeue
,
Luke
24.25
:
So
they
distrusting
God
,
and
not
relying
vpon
him
with
a
stedfast
faith
,
do
depart
away
from
him
,
and
commit
grieuous
abominations
against
him
,
according
to
that
in
Ier.
5.23
.
But
this
people
hath
an
vnfaithfull
and
rebellious
heart
:
they
are
departed
and
gone
.
So
then
these
foure
vices
reigning
amongst
them
do
(
like
a
violent
streame
)
carry
them
to
all
kind
of
rebellions
.
The
causes
of
their
rebellion
being
thus
touched
;
Vse
.
now
let
vs
come
to
the
vses
of
the
doctrine
.
They
are
in
number
foure
.
For
first
,
here
we
may
learne
,
in
that
all
do
thus
rebell
,
that
the
greatest
number
in
the
world
is
not
the
best
,
but
the
worst
.
The
flocke
of
Christ
is
a
little
flocke
,
according
to
his
owne
words
,
in
Luke
12.32
.
when
he
saith
,
Feare
not
,
little
flocke
,
for
it
is
your
Fathers
pleasure
to
giue
you
a
kingdome
.
But
the
flocke
of
the
diuell
is
a
great
flocke
,
according
to
that
in
Reuel.
20.8
.
Where
his
armie
,
that
he
gathered
together
against
the
Saints
of
God
,
out
of
the
foure
quarters
of
the
earth
,
euen
Gog
and
Magog
,
is
compared
to
the
sands
of
the
sea
for
number
.
Oh
weigh
this
well
,
and
with
a
religious
heart
,
and
let
neither
Popery
tell
you
of
multitude
,
which
they
make
to
be
a
marke
of
Gods
Church
;
nor
the
carnall
Gospeller
of
the
generality
of
the
world
,
which
they
make
to
be
the
rule
of
their
liues
;
but
euer
looke
for
truth
and
goodnesse
in
the
smallest
number
.
For
many
according
to
Christs
words
,
do
go
in
at
the
wide
gate
,
and
broad
way
,
that
leadeth
to
destruction
;
and
but
few
at
the
straight
gate
,
and
narrow
way
,
that
leadeth
vnto
life
.
Math.
7.13.14
.
Secondly
,
here
we
may
learne
,
that
we
must
not
care
for
the
loue
&
liking
of
the
world
,
nor
hang
vpon
the
multitude
for
their
applause
&
fauour
;
for
they
are
against
the
Lord
,
&
not
for
him
.
Surely
as
they
are
most
vnconstant
in
their
waies
,
turning
vpon
euery
small
occasion
(
like
the
weather-cocke
at
the
blast
of
the
wind
)
this
day
one
being
a
man
with
them
,
to
morrow
a
beast
;
this
day
none
better
with
them
,
to
morrow
none
worse
;
this
day
a
god
with
them
,
to
morrow
a
diuell
;
as
we
may
see
by
their
dealing
towards
Christ
&
Paul
:
So
their
loue
and
fauour
must
needes
be
bent
towards
the
worst
,
seeing
they
themselues
are
bad
,
and
do
oppose
themselues
against
the
Almighty
.
Remember
alwaies
what
Christ
said
vnto
his
Disciples
about
this
matter
:
If
ye
were
of
the
world
,
(
saith
he
,
in
Ioh.
15.19
.
)
the
world
would
loue
his
owne
:
but
because
ye
are
not
of
the
world
,
but
I
haue
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
Wherefore
as
they
that
runne
at
tilt
looke
to
the
iudges
what
they
say
,
and
not
what
the
vulgar
people
say
:
so
I
beseech
you
,
looke
you
euer
what
your
iudge
in
heauen
doth
allow
,
or
approue
;
and
care
not
what
the
world
,
and
the
people
thereof
,
do
thinke
or
say
.
Thirdly
,
here
we
may
learne
,
that
the
multitude
,
and
the
common
people
will
be
enimies
vnto
you
,
and
labour
to
resist
you
,
whensoeuer
you
shall
go
about
to
serue
the
Lord
aright
.
If
you
shall
once
begin
to
seeke
Christ
,
and
to
come
vnto
him
,
they
shall
stand
in
your
way
to
hinder
you
,
as
they
did
stand
in
Zacheus
way
when
he
went
foorth
to
see
Christ
.
Luke
19.3
.
If
you
be
once
in
his
presence
,
&
do
begin
to
call
vpon
him
for
mercy
&
helpe
,
they
wil
rebuke
you
,
as
they
did
the
poore
blind
man
,
who
cryed
vnto
him
,
saying
:
Iesus
the
Son
of
Dauid
,
haue
mercy
on
me
Luke
18.39
.
If
you
be
sicke
or
dead
in
your
sins
&
trespasses
,
and
Christ
doth
begin
to
come
home
to
the
houses
of
your
soules
,
to
heale
you
,
and
to
raise
you
vp
from
the
death
of
your
sins
;
they
will
stop
his
passage
and
entrance
in
,
if
they
can
,
as
they
did
,
when
Christ
came
to
the
Rulers
house
to
heale
his
daughter
that
was
sicke
,
yea
dead
,
when
he
came
Math.
9.23
.
But
as
Christ
turned
them
there
out
of
dores
,
saying
,
Get
you
hence
:
so
must
you
shake
them
all
off
,
and
not
communicate
with
flesh
&
bloud
in
the
matters
of
your
God
.
But
do
as
Abraham
did
:
when
he
sacrificed
to
God
,
the
fowles
of
the
heauen
fell
on
the
carkeises
,
which
he
had
prepared
for
the
sacrifice
,
but
he
droue
them
away
,
Gen.
15.11
.
So
if
any
do
begin
to
molest
you
,
when
you
are
going
about
any
spirituall
sacrifice
,
resist
them
,
and
driue
them
away
,
saying
with
Christ
vnto
Peter
:
Auoid
satan
.
Math.
16.23
.
Lastly
,
here
we
may
learne
,
to
take
heede
of
the
people
,
and
in
any
case
not
to
do
as
they
do
.
For
seeing
that
they
do
rebell
against
the
Lord
;
and
the
whole
world
(
as
Iohn
doth
say
1.
Ioh.
5.19
.
)
doth
lye
in
wickednesse
:
we
must
not
follow
them
,
nor
go
after
their
waies
,
to
prouoke
the
holy
one
of
Israel
against
vs
,
as
they
do
.
Fashion
not
your selues
(
saith
Paul
)
like
vnto
this
world
,
but
bee
yee
changed
by
the
renewing
of
your
minds
,
that
you
may
proue
what
is
the
good
will
of
God
,
and
acceptable
,
and
perfect
.
Rom.
12.2
.
The
number
and
multitude
must
not
mooue
vs
.
For
what
saith
the
Lord
?
Thou
shalt
not
follow
a
multitude
to
doe
euill
,
neither
agree
in
a
controuersie
to
decline
after
many
,
and
ouerthrow
the
truth
.
Exod.
23.2
.
Wherfore
do
,
I
beseech
you
,
as
Wisedome
doth
counsell
vs
for
to
do
:
If
sinners
do
entice
vs
to
go
with
them
,
let
vs
not
walke
in
the
way
with
them
,
but
refraine
our
feete
from
their
paths
.
Prou.
1.15
.
And
,
as
Paul
doth
require
of
vs
,
let
vs
not
be
companions
with
them
,
nor
haue
any
fellowship
with
the
vnfruitfull
workes
of
darkenesse
,
but
let
vs
rather
reprooue
them
.
Ephes.
5.7.11
.
Hitherto
of
the
first
point
.
Now
followes
the
second
.
In
that
this
their
rebellion
was
wrought
by
raging
and
murmuring
,
and
these
were
the
chiefe
heads
thereof
,
Doctr.
we
are
taught
this
doctrine
,
that
raging
and
murmuring
are
two
great
and
notorious
〈◊〉
,
alwaies
to
bee
auoided
by
euery
good
Christian
,
and
those
that
would
be
the
faithfull
children
of
the
most
high
God
of
heauen
.
But
on
the
former
of
them
I
will
not
now
stand
,
partly
because
all
do
confesse
that
to
be
a
most
hainous
offence
;
and
partly
because
we
are
somewhat
cleare
and
innocent
from
it
:
but
I
will
stand
onely
vpon
the
latter
,
as
vpon
a
thing
more
doubtfull
,
and
wherein
we
are
intangled
most
.
The
which
to
be
a
most
grieuous
sin
in
the
sight
of
the
Almighty
(
howsoeuer
man
doth
iudge
lightly
of
it
)
appeareth
euidently
by
three
things
.
First
,
by
his
often
condemning
of
it
in
his
word
.
Secondly
,
by
his
branding
of
them
with
a
note
of
great
infamie
,
or
reprobation
,
who
were
subiect
vnto
it
.
And
thirdly
,
by
his
seuere
punishing
of
them
,
who
were
guilty
in
it
.
If
we
peruse
the
word
,
we
shall
finde
many
places
condemning
the
same
,
but
I
will
presse
two
or
three
alone
.
Do
all
things
(
saith
Paul
,
in
Phil.
2.14
.
)
without
murmuring
and
reasonings
.
And
againe
,
writing
to
the
Corinthians
,
in
1.
Cor.
10.10
.
he
saith
,
Neither
murmure
ye
,
as
some
of
them
also
murmured
(
making
mention
there
of
the
Israelites
)
and
were
destroyed
of
the
destroyer
.
Likewise
Peter
well
agreeing
with
him
,
saith
,
in
1.
Pet.
4.9
.
Be
ye
harborous
one
to
another
without
murmuring
.
If
we
search
the
Scriptures
we
shall
finde
againe
,
that
murmurers
therein
are
brought
in
as
the
leawdest
and
vilest
people
that
be
.
Iude
in
his
Epistle
,
speaking
of
vngodly
persons
,
who
are
a
staine
vnto
true
religion
,
euen
of
such
as
were
ordained
of
old
vnto
eternall
condemnation
,
as
appeareth
in
the
4.
Vers.
of
that
Epistle
,
doth
amongst
other
things
set
them
out
by
this
marke
,
that
they
are
murmures
and
complainers
,
walking
after
their
owne
lusts
,
as
it
is
in
the
16.
verse
thereof
.
Whereby
we
see
that
God
doth
brand
them
with
the
note
of
reprobation
,
as
I
said
before
:
In
like
manner
,
as
Kain
is
recorded
to
be
a
murtherer
,
a
runnagate
,
a
vagabond
,
and
a
damned
wretch
,
who
was
a
murmurer
,
and
one
that
did
repine
and
grudge
,
that
God
should
respect
his
brother
Abel
aboue
himselfe
.
Gen.
4.5
.
&c.
So
are
all
the
Israelites
,
who
did
so
often
murmure
and
grudge
against
the
Lord
and
Moses
his
seruant
in
the
wildernesse
,
reputed
for
most
vile
and
notorious
sinners
,
and
that
by
God
himselfe
,
in
these
words
;
Forty
yeares
haue
I
contended
with
this
generation
,
and
said
,
They
are
a
people
that
erre
in
heart
,
for
they
haue
not
knowne
my
waies
.
Wherefore
I
sware
in
my
wrath
,
saying
:
suerly
they
shall
not
enter
into
my
rest
.
Psal.
95.10.11
.
Lastly
,
if
we
carefully
obserue
the
story
of
sacred
Oracles
,
we
shall
find
that
most
heauy
plagues
&
iudgements
haue
bene
excuted
vpon
offenders
in
this
respect
.
But
to
touch
one
or
two
,
it
is
not
vnknowne
,
that
though
Miriam
were
an
excellent
woman
,
and
one
of
great
account
amongst
all
the
people
of
God
;
yet
the
Lord
did
not
spare
her
,
but
did
strike
her
with
the
Leprosie
(
a
cursed
&
an
odious
disease
)
for
her
murmuring
against
Moses
.
Numb.
12.10
.
Againe
,
it
is
apparant
that
though
God
made
choise
of
Israel
,
to
be
his
people
before
all
the
nations
of
the
world
,
and
did
carry
them
,
as
it
were
,
in
his
bosome
,
as
a
mother
doth
carry
her
child
in
her
bosome
;
yet
he
did
destroy
many
thousands
of
them
by
the
Amalekites
&
the
Canaanites
that
dwelt
in
the
mountaine
of
their
wandring
,
for
their
murmuring
and
repining
;
yea
and
more
then
that
,
hee
debarred
them
all
from
entring
into
Caanan
,
that
came
out
of
Aegypt
,
except
two
,
viz.
Iosuah
and
Caleh
,
as
we
may
see
at
large
in
the
14.
Chap.
of
Numbers
.
But
yet
his
hand
staid
not
there
.
For
besides
all
that
,
he
cast
most
of
them
downe
to
hell
,
and
would
not
suffer
them
to
come
to
heauen
(
which
is
the
plague
of
all
plagues
,
and
the
heauiest
iudgement
that
can
be
)
as
the
Apostle
doth
obserue
,
in
the
3.
and
4.
Chapters
of
his
Epistle
to
the
Hebrewes
.
As
thus
you
heare
that
murmuring
is
a
sinne
,
Reason
.
so
peraduenture
you
would
gladly
vnderstand
the
cause
why
it
is
a
sinne
?
In
few
words
,
it
is
a
sinne
for
two
causes
.
The
one
is
,
because
it
hath
an
errour
in
it
,
whereby
we
iudge
amisse
of
the
Lord
and
his
wayes
,
whether
workes
or
words
.
For
whensoeuer
we
murmure
for
any
matter
,
we
iudge
and
thinke
,
that
that
matter
is
out
of
order
,
and
that
it
might
be
better
disposed
of
then
it
is
.
As
for
example
,
when
the
maister
of
the
vineyard
gaue
vnto
euery
one
a
penny
at
night
,
that
laboured
in
his
vineyard
,
the
enuious
man
grumbled
at
this
;
because
he
thought
here
was
no
iustice
and
equity
obserued
,
in
that
all
of
them
were
made
equall
in
their
wages
,
who
were
vnequal
in
their
labours
.
So
when
we
murmure
against
God
,
we
do
dislike
with
something
in
God
,
and
so
we
do
controll
him
,
and
preferre
our selues
,
who
are
foolish
and
wicked
,
before
him
,
who
is
most
wise
and
holy
:
as
though
we
our selues
in
the
like
case
could
do
better
then
God
hath
done
;
then
which
blasphemy
what
can
almost
be
more
hainous
?
The
other
cause
is
,
because
it
hath
some
rebellion
in
it
,
as
a
cursed
effect
,
arising
from
the
wickednesse
of
that
former
cause
,
whereof
we
haue
already
spoken
.
For
when
the
soule
is
thus
corrupted
with
a
wrong
iudgement
,
the
heart
,
that
begins
to
boyle
and
rise
against
God
in
many
angry
and
foolish
passions
;
and
the
tongue
oftentimes
is
loosed
with
most
vile
and
reprochfull
words
:
that
I
may
not
speake
of
the
hands
and
the
rest
of
the
members
,
all
which
are
much
out
of
order
by
this
meanes
,
and
carried
ouer
to
a
sea
of
corruptions
;
as
we
may
see
in
those
murmurers
,
(
and
many
others
)
who
were
mentioned
before
.
Wherefore
when
Moses
went
about
to
draw
the
people
from
their
murmuring
,
he
wils
them
to
rebell
no
more
;
as
though
to
murmure
&
to
rebell
were
all
one
.
Numb.
14.9
.
And
when
God
doth
reproue
them
,
he
doth
demand
,
How
long
they
will
prouoke
him
,
and
how
long
it
will
be
yer
they
doe
beleeue
him
?
in
the
11.
verse
of
the
same
Chapter
:
as
though
there
were
no
difference
betweene
murmuring
,
and
prouoking
of
God
,
or
not
beleeuing
in
him
.
So
that
then
if
it
be
an
abhomination
before
the
Lord
to
condemne
the
innocent
in
our
thoughts
,
and
to
rebell
against
the
gouernours
of
the
land
,
it
is
apparant
and
euident
,
that
murmuring
must
needes
be
a
great
sinne
,
seeing
it
hath
these
two
great
euils
in
it
;
the
one
of
iudging
amisse
of
the
Lord
;
the
other
of
rebelling
against
his
maiesty
.
But
to
passe
the
causes
,
let
vs
come
to
the
vses
.
They
are
in
number
two
.
The
first
of
them
sheweth
the
great
impiety
of
our
land
;
Vse
.
1
for
seeing
that
murmuring
is
a
great
euill
,
and
we
haue
murmurers
in
euery
place
,
and
amongst
all
estates
,
we
may
see
that
our
land
is
wicked
and
naught
.
In
it
reigne
many
sinnes
,
as
swearing
,
lying
,
whoring
,
theeuing
,
quaffing
,
gormandizing
,
contempt
of
the
word
,
and
the
faithfull
embassadours
thereof
,
with
many
other
notoriousvices
,
such
as
couetousnesse
and
the
like
are
:
But
yet
in
generall
amongst
all
estates
from
the
highest
vnto
the
lowest
,
there
is
none
so
common
and
obuious
as
this
of
murmuring
is
.
Go
we
in
any
place
,
and
the
sound
thereof
will
by
and
by
pierce
our
cares
.
Not
to
speake
of
the
higher
powers
(
for
to
speake
of
them
,
is
to
touch
the
disease
called
Noli
me
tangere
,
which
many
too
rashly
and
without
wisedome
do
venture
often
to
touch
.
God
make
them
wiser
,
and
more
staid
in
their
proceedings
.
)
We
haue
these
murmurers
amongst
vs
.
First
the
Papists
;
they
murmure
,
because
they
cannot
haue
their
religion
established
,
or
their
liberty
to
vse
their
consciences
as
they
would
.
Secondly
,
the
Brownists
(
or
the
Separatists
,
as
they
call
themselues
:
)
they
murmure
,
because
they
cannot
haue
our
Church
reformed
according
to
their
plat-forme
.
Thirdly
,
the
loyall
subiects
,
they
murmure
,
because
the
good
and
wholsome
statutes
of
our
land
for
iustice
and
piety
,
lye
dead
without
execution
.
Lastly
,
(
not
to
touch
the
gouernement
of
the
Church
,
in
regard
whereof
there
are
too
many
murmurings
on
euerie
side
)
euery
estate
almost
doth
murmure
one
against
another
,
as
the
rich
against
the
poore
,
and
the
poore
against
the
rich
,
and
the
like
;
and
there
is
no
man
almost
that
is
contented
with
his
place
,
and
with
those
things
which
do
happen
vnto
him
here
in
this
life
,
but
he
doth
murmure
against
God
the
disposer
of
all
things
,
and
that
because
he
is
oftentimes
crost
,
and
cannot
haue
his
will
fulfilled
,
as
he
would
.
In
regard
of
all
which
we
see
what
a
leaprous
disease
hath
ouer-spread
it selfe
vpon
the
whole
nation
,
and
the
people
of
our
land
;
the
Lord
herein
be
mercifull
vnto
vs
,
and
giue
vs
grace
to
repent
,
and
to
amend
this
euill
of
ours
,
that
so
we
may
ceasse
from
murmuring
,
and
fall
to
praying
,
and
prouoke
him
no
more
to
wrath
after
this
manner
,
as
we
haue
done
.
But
to
come
to
the
second
vse
,
Vers
.
2
here
let
vs
learne
to
fall
into
a
deadly
detestation
of
this
euill
of
murmuring
,
wherewith
we
are
so
tainted
;
and
vtterly
to
cast
it
off
,
as
the
destruction
of
our
soules
,
considering
that
it
is
so
vile
,
and
so
abhominable
a
sinne
before
the
Lord
our
good
and
gracious
God
.
For
shall
not
we
hate
that
which
he
doth
hate
,
and
cast
that
away
,
which
otherwise
will
cast
vs
away
!
I
beseech
you
brethren
,
thinke
vpon
this
matter
,
and
lay
it
close
vnto
your
soules
.
A
grieuous
sinne
it
is
,
and
a
foule
fault
in
any
(
as
you
haue
heard
;
)
but
in
a
people
so
blessed
as
we
are
,
with
many
happy
experiences
of
care
and
loue
,
of
might
and
mercy
in
our
all-sufficient
God
,
it
is
much
more
damnable
,
and
odious
then
in
others
.
Murmure
not
therefore
,
nor
repine
,
howsoeuer
matters
do
fall
out
with
you
.
Be
you
restrained
of
libertie
?
be
you
touched
with
pouertie
?
be
you
pinched
with
penury
?
be
you
blotted
with
infamie
?
be
you
crossed
by
your
neighbours
?
be
you
resisted
by
your
aduersaries
?
be
you
plagued
by
your
children
?
be
you
dealt
with
wretchedly
by
your
seruants
?
be
you
impouerished
in
your
goods
?
be
you
sicke
or
lame
in
your
bodies
?
be
you
,
in
one
word
,
cast
into
the
furnace
of
any
of
Gods
afflictions
?
yet
fret
not
,
neither
murmure
nor
grudge
,
but
commit
your
wayes
to
God
,
and
trust
in
him
,
and
he
shall
bring
all
things
to
passe
for
your
good
and
comfort
in
the
end
.
Psal.
37.5
.
But
this
is
,
you
may
say
,
a
worke
of
all
workes
;
ô
for
Gods
loue
,
teach
vs
how
to
do
it
:
for
we
are
willing
to
do
it
,
but
we
know
not
how
to
do
it
.
Marke
then
these
rules
,
which
do
follow
.
For
if
you
shall
obserue
them
carefully
,
and
lay
them
vp
deeply
in
the
bottome
of
your
hearts
,
they
shall
be
as
good
Triacle
or
Mithridate
to
do
you
good
,
and
a
sound
antidote
to
expell
the
rancknesse
of
this
poyson
of
murmuring
,
whensoeuer
any
crosse
or
affliction
doth
fall
vpon
you
.
First
,
you
must
know
and
marke
,
that
God
hath
a
working
in
all
things
,
and
that
crosses
and
calamities
do
as
well
come
from
him
,
as
blessings
and
benefits
,
according
to
the
words
of
Amos
,
saying
,
Shall
there
be
euill
in
the
citie
,
and
the
Lord
hath
not
done
it
?
(
he
meanes
the
euill
of
punishment
,
and
not
the
euill
of
sinne
;
because
God
is
not
the
author
of
this
,
as
Iames
doth
teach
,
but
he
is
of
the
other
.
)
For
this
should
quiet
our
minds
,
and
make
vs
dumbe
,
according
to
Dauids
words
in
Psal.
39.9
.
when
he
saith
,
I
should
haue
bene
dumbe
,
and
not
haue
opened
my
mouth
,
because
thou
didst
it
,
speaking
there
to
God
.
Secondly
,
you
must
know
and
marke
,
that
as
God
doth
all
things
,
so
God
hath
an
absolute
power
ouer
all
his
creatures
to
do
with
them
what
he
will
himselfe
,
and
not
what
shall
seeme
good
vnto
the
creatures
themselues
,
as
Paul
doth
teach
vs
in
Rom.
9.20.21
.
saying
:
O
man
,
who
art
thou
,
which
pleadest
against
God
?
shall
the
thing
formed
say
to
him
that
formed
it
,
Why
hast
thou
made
me
thus
?
hath
not
the
potter
power
ouer
the
clay
to
make
of
the
same
lumpe
one
vessell
to
honour
,
and
another
vnto
dishonour
?
For
this
should
quiet
our
mindes
and
make
vs
dumbe
,
according
to
Elies
wordes
in
1.
Sam.
3.18
.
when
he
saith
,
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
.
Thirdly
,
you
must
know
and
marke
,
that
as
God
doth
all
things
,
and
hath
absolute
power
ouer
all
his
creatures
to
do
with
them
as
he
will
,
so
God
doth
wrong
none
,
or
offer
iniurie
vnto
any
,
as
man
doth
;
but
all
his
workes
are
iust
and
righteous
,
euen
when
he
doth
strike
,
as
well
as
when
he
doth
blesse
,
as
Daniel
doth
acknowledge
of
him
in
Dan.
9.14
.
saying
:
For
the
Lord
our
God
is
righteous
in
all
his
workes
which
he
doth
.
For
this
should
quiet
our
minds
and
make
vs
dumbe
,
according
to
Iobs
example
,
in
Iob.
1.21
.
when
he
saith
,
Naked
came
I
into
this
world
,
and
naked
shall
I
returne
againe
;
the
Lord
hath
giuen
,
and
the
Lord
hath
taken
away
;
O
blessed
be
the
name
of
God
.
And
in
all
this
did
not
Iob
sinne
(
saith
the
text
)
nor
charge
God
foolishly
;
as
considering
herein
with
himselfe
,
that
God
dealt
but
iustly
and
vprightly
with
him
in
taking
that
from
him
,
which
before
he
had
bestowed
vpon
him
.
Fourthly
,
you
must
know
and
marke
,
that
as
God
doth
all
things
,
hath
absolute
power
to
do
what
he
will
,
and
all
his
works
are
iust
and
righteous
,
so
euery
man
is
so
sinfull
,
that
his
transgressions
and
sinnes
do
deserue
farre
greater
plagues
and
iudgements
then
any
that
God
doth
lay
vpon
men
here
in
this
world
,
as
Dauid
doth
instruct
vs
,
saying
:
The
Lord
hath
not
dealt
with
vs
after
our
sinnes
,
nor
rewarded
vs
according
to
our
iniquities
,
in
Psal.
103.10
.
For
this
should
quiet
our
minds
,
and
make
vs
dumbe
,
according
to
Iobs
words
in
Iob
39.37
.
when
he
saith
,
Behold
I
am
vile
,
what
shall
I
answer
thee
?
I
will
lay
my
hand
vpon
my
mouth
.
Doth
a
man
require
of
vs
but
ten
shillings
,
when
we
do
owe
him
an
hundreth
pounds
?
or
doth
an
officer
giue
vs
but
one
stripe
,
when
by
a
iust
and
mercifull
law
he
may
giue
vs
fortie
?
then
we
haue
no
cause
in
the
world
to
murmure
against
them
for
it
,
but
to
thanke
them
.
So
beloued
,
seeing
that
God
doth
but
lightly
touch
vs
with
his
finger
,
when
he
may
presse
vs
downe
with
his
whole
hand
;
and
doth
but
fatherly
chastise
vs
with
a
few
stripes
here
,
when
he
might
cast
vs
downe
into
hell
,
and
there
keepe
vs
in
vnsufferable
torments
for
euermore
;
shall
we
murmure
and
grudge
against
him
for
this
his
dealing
?
no
,
no
,
we
must
not
do
so
,
but
like
good
and
faithfull
children
we
must
blesse
his
glorious
name
most
heartily
for
it
,
and
cry
our
with
Ieremy
,
saying
,
It
is
the
Lords
mercies
,
that
we
are
not
consumed
,
because
his
compassions
faile
not
.
Lament.
3.22
.
Fiftly
,
you
must
know
and
marke
,
that
as
God
doth
deale
more
fauourably
with
vs
,
then
we
do
deserue
,
he
sparing
vs
,
as
a
father
doth
his
child
;
so
he
doth
neuer
lay
any
more
vpon
vs
,
who
are
his
children
,
then
we
can
beare
,
as
the
Apostle
doth
shewe
in
1.
Cor.
10.13
.
saying
:
God
is
faithfull
,
which
will
not
suffer
you
to
be
tempted
aboue
that
you
be
able
to
beare
,
but
will
euen
giue
the
issue
with
the
tentation
,
that
ye
may
be
able
to
beare
it
.
For
this
should
quiet
our
minds
,
and
make
vs
dumbe
,
according
to
the
example
of
Christ
:
who
,
being
heard
of
his
Father
in
the
thing
which
he
feared
,
Heb.
5.7
.
went
to
his
death
and
passion
without
all
murmuring
,
quiet
,
and
dumbe
,
as
a
sheepe
is
before
the
shearer
.
Esay
53.7
.
Sixtly
,
you
must
know
and
marke
,
that
as
God
will
proportion
out
our
burthen
according
to
our
strength
and
abilitie
to
beare
it
,
so
he
will
turne
all
those
crosses
and
burthens
,
which
he
doth
lay
vpon
vs
,
to
our
best
in
the
end
,
as
Paul
doth
well
obserue
in
Rom.
8.28
.
saying
:
Also
we
know
that
all
things
worke
together
for
the
best
vnto
them
,
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
.
For
this
should
quiet
our
minds
,
and
make
vs
dumbe
.
For
we
do
loue
and
like
those
things
which
turne
to
our
profit
,
and
we
do
reioyce
in
them
greatly
.
He
is
a
mad
man
,
that
being
either
sicke
or
lame
will
fret
and
chafe
at
the
Phisition
and
Surgion
,
when
they
come
vnto
him
with
vndoubted
remedies
to
make
him
well
within
some
day
or
two
.
So
not
much
better
are
we
,
if
we
storme
and
fret
at
those
things
,
which
the
Lord
doth
lay
vpon
vs
,
considering
that
they
shall
turne
to
our
good
and
comfort
.
But
haply
you
perceiue
not
how
this
may
be
,
that
afflictions
should
turne
to
our
best
.
Marke
it
then
,
they
do
it
two
wayes
;
one
way
by
pulling
vs
from
our
sinnes
,
and
causing
vs
to
be
more
holy
,
as
you
may
see
in
Heb.
12.10.11
.
where
the
Apostle
doth
say
,
that
God
doth
chastise
vs
for
our
profit
,
that
we
might
be
partakers
of
his
holinesse
;
and
that
though
no
chastising
for
the
present
seemes
to
be
ioyous
,
but
grieuous
;
yet
afterward
it
bringeth
the
quiet
fruite
of
righteousnesse
vnto
them
,
which
are
thereby
exercised
.
Which
to
be
most
true
,
we
may
see
by
the
examples
of
Manasses
and
the
prodigall
sonne
,
both
which
could
neuer
be
tamed
,
till
miserie
came
vpon
them
;
but
then
they
began
to
relent
and
to
returne
to
the
Lord
:
as
also
by
Dauids
testimonie
of
himselfe
,
who
saith
,
Before
I
was
afflicted
I
went
astray
,
but
now
I
keepe
thy
word
.
And
againe
,
It
is
good
for
me
,
that
I
haue
bene
afflicted
,
that
I
may
learne
thy
statutes
.
Psal.
119.67
.
&
71.
The
other
way
is
by
increasing
our
glorie
in
the
heauens
aboue
,
as
the
Apostle
S.
Paule
doth
declare
in
2.
Cor.
4.17
.
saying
,
For
our
light
affliction
,
which
is
but
for
a
moment
,
causeth
vnto
vs
a
farre
more
excellent
,
and
an
eternall
weight
of
glorie
.
Seuenthly
,
you
must
know
and
marke
,
that
as
you
r
crosses
and
calamities
shall
be
beneficial
vnto
you
,
and
turne
to
your
best
;
so
they
shall
not
continue
still
,
but
shall
haue
an
end
;
as
Dauid
doth
instruct
vs
in
Psal.
125.3
.
saying
,
For
the
rod
of
the
wicked
shall
not
rest
on
the
lot
of
the
righteous
,
lest
the
righteous
put
forth
their
hand
vnto
wickednesse
.
And
againe
he
doth
say
,
that
weeping
may
abide
at
euening
,
but
ioy
commeth
in
the
morning
.
Psal.
30.5
.
For
this
should
quiet
our
minds
,
and
make
vs
dumbe
.
For
if
apprentices
shall
hold
out
in
their
hard
labour
,
and
course
fare
,
for
seuen
yeares
together
or
more
,
and
all
that
time
shall
be
seruiceable
vnto
their
maisters
without
open
murmuring
and
repining
,
because
they
see
that
their
bondage
will
not
last
for
euer
,
but
after
these
yeares
are
exspired
will
haue
an
end
;
much
more
should
we
bridle
our
affections
,
and
possesse
our
soules
in
patience
,
ceassing
from
all
murmuring
and
repining
whatsoeuer
,
considering
that
we
see
and
know
that
our
afflictions
will
haue
an
end
,
and
not
continue
for
euer
.
Lastly
,
you
must
know
and
marke
,
that
all
our
murmuring
will
do
vs
no
good
,
but
procure
much
hurt
,
and
more
woe
vnto
vs
.
For
God
will
deale
with
vs
,
as
we
are
wont
to
deale
with
our
children
;
the
more
that
they
storme
and
rage
against
vs
,
the
more
stripes
we
giue
them
,
and
the
lesse
countenance
we
shew
vnto
them
;
but
when
they
do
submit
themselues
,
and
cry
vs
mercy
,
then
we
stay
our
hand
,
and
take
the
rod
,
and
burne
it
.
So
is
it
with
God
,
the
more
we
fret
and
chafe
against
him
,
the
more
he
doth
beate
vs
,
and
the
sourer
he
doth
looke
vpon
vs
:
but
when
we
strike
vpon
the
thigh
,
and
come
with
the
prodigall
sonne
,
to
confesse
our
fault
,
and
to
leaue
the
same
,
all
his
anger
is
turned
straite
into
loue
and
fauour
;
and
then
the
fat
calfe
is
not
good
enough
for
vs
,
vnlesse
we
haue
a
sweete
kisse
,
and
other
beauenly
ioyes
prouided
for
vs
besides
that
.
For
this
should
quiet
our
minds
,
and
make
vs
dumbe
.
For
what
wise
man
will
do
that
,
which
cannot
hurt
another
,
but
will
greatly
hurt
himselfe
?
Remember
we
here
what
Seneca
writeth
of
Caesar
,
who
hauing
appointed
a
great
feast
for
his
Nobles
and
friends
of
all
degrees
,
and
it
falling
out
that
the
day
was
so
extreme
foule
,
as
nothing
could
be
done
,
he
being
highly
displeased
at
it
,
in
extreme
madnesse
willed
all
them
that
had
bowes
,
to
shoote
vp
their
arrowes
at
Iupiter
(
whom
the
heathen
tooke
for
a
chiefe
god
)
in
defiance
of
him
,
for
that
foule
weather
.
Which
when
they
accordingly
did
,
their
arrowes
lighted
short
of
heauen
,
and
fell
downe
vpon
their
owne
heads
,
and
hurt
a
number
of
them
very
sore
.
Euen
so
do
our
murmuring
and
muttering
words
,
either
for
this
or
for
that
which
God
sendeth
,
not
hurt
him
,
but
wound
our selues
both
deeply
and
dangerously
.
Wherefore
(
to
conclude
this
point
)
in
consideration
of
all
these
things
now
rehearsed
,
take
heed
of
murmuring
,
auoide
it
,
and
refraine
from
it
.
Do
you
neither
murmure
against
the
Ministers
of
the
word
,
nor
against
the
Magistrates
of
the
land
,
nor
against
him
that
sits
vpon
the
throne
,
who
is
the
breath
of
vs
all
;
(
for
to
murmure
against
any
of
these
,
is
to
murmure
against
God
himselfe
,
because
all
of
them
haue
their
calling
from
God
,
and
do
supplie
his
roome
and
place
:
)
nor
against
any
worke
or
word
of
the
Almightie
,
whether
you
be
in
aduersity
or
in
prosperity
;
but
be
quiet
,
&
waite
vpon
the
Lord
,
praying
alwayes
for
the
redresse
of
things
that
are
amisse
,
but
neuer
murmuring
for
any
thing
.
And
so
I
passe
from
the
acts
of
the
people
,
and
come
to
the
Prophets
wondring
at
the
same
.
He
doth
demand
and
aske
the
question
,
saying
,
Why
do
the
heathen
rage
,
and
the
people
murmure
in
vaine
?
And
this
he
doth
by
way
of
admiration
,
as
wondring
at
them
for
this
their
so
doing
.
Sometimes
we
aske
a
question
,
when
we
doubt
of
a
matter
or
know
it
not
.
So
the
Apostles
asked
of
Christ
,
why
he
did
speake
to
the
multitude
in
parables
.
Matth.
13.10
.
Sometimes
we
aske
a
question
,
when
we
know
a
thing
our selues
,
and
would
gladly
teach
it
to
another
.
So
one
of
the
Elders
whom
Iohn
saw
standing
about
the
throne
of
God
,
asked
of
Iohn
,
what
they
were
,
and
wherehence
they
came
,
which
stood
before
the
throne
,
and
before
the
Lambe
,
clothed
with
long
white
robes
,
and
palmes
in
their
hands
.
Reuel.
7.13
.
Sometimes
we
aske
the
question
for
neither
of
these
ends
,
but
to
tempt
or
to
entrap
.
So
the
Herodians
asked
Christ
,
whether
it
were
lawfull
to
giue
tribute
to
Caesar
or
no.
Math.
22.17
.
Sometimes
we
aske
a
question
,
when
we
would
checke
or
reproue
one
for
some
thing
,
which
is
either
spoken
or
done
amisse
.
So
God
asked
of
Caine
,
where
his
brother
Abel
was
.
Gen.
4.9
.
Sometimes
we
aske
a
question
,
when
we
would
expresse
a
thing
with
the
greater
force
and
vehemency
.
So
Paul
asked
of
the
Romanes
,
how
they
that
were
dead
to
sinne
,
should
yet
liue
therein
,
Rom.
6.2
.
Sometimes
we
aske
a
question
,
when
we
would
stop
his
mouth
that
doth
propose
vnnecessary
or
vnpleasing
matters
vnto
vs
.
So
Christ
asked
the
chiefe
Priests
and
Elders
of
the
people
,
whether
the
baptisme
of
Iohn
were
from
heauen
,
or
from
men
.
Math.
21.25
.
Sometimes
,
lastly
,
we
aske
a
question
,
when
we
maruell
or
wonder
at
a
matter
.
So
Dauid
asked
what
man
was
,
that
God
did
so
regard
him
,
and
extoll
him
aboue
the
rest
of
his
creatures
.
Psal.
8.4
.
Thus
you
see
,
that
questions
are
proposed
vpon
sundrie
considerations
,
and
for
diuerse
ends
.
But
the
end
why
the
Prophet
here
doth
propose
this
question
is
for
wondrings
sake
;
for
he
saw
such
madnesse
and
foolishnesse
in
the
heathen
and
people
for
their
raging
and
murmuring
against
the
Lord
,
that
he
could
not
but
maruell
and
wonder
at
the
same
.
If
a
man
should
attempt
a
thing
,
that
is
either
vnpossible
to
be
done
,
as
to
cary
a
Church
vpon
his
backe
;
or
else
which
being
done
,
will
be
altogether
hurtfull
vnto
him
,
as
to
kicke
his
heeles
against
sharpe
needles
;
we
should
wonder
and
maruell
at
him
much
for
it
,
&
thinke
that
he
were
mad
,
and
out
of
his
wits
.
So
was
it
with
the
Prophet
in
this
case
;
he
saw
first
,
that
they
went
about
a
thing
impossble
,
&
that
which
could
neuer
be
brought
to
passe
;
for
who
can
remoue
the
Lord
out
of
his
throne
?
or
displace
him
out
of
his
kingdome
?
none
,
no
not
all
the
inhabitants
of
the
world
.
Againe
,
he
saw
in
the
second
place
,
that
as
this
was
impossible
,
so
it
was
a
thing
altogether
vnprofitable
for
them
,
and
most
hurtfull
in
euery
respect
.
For
whether
we
respect
Dauid
or
Christ
,
they
could
not
haue
the
like
king
againe
in
all
the
world
.
For
as
it
is
recorded
of
Dauid
,
that
he
was
a
man
according
to
Gods
owne
heart
,
and
that
he
executed
iudgement
and
iustice
vnto
all
his
people
,
as
it
is
in
2.
Sam.
8.15
.
so
it
is
chronicled
of
Christ
,
that
he
was
the
very
ingraued
forme
of
his
Fathers
person
;
and
that
the
scepter
of
his
kingdome
was
ascepter
of
righteousnesse
,
he
louing
righteousnesse
,
and
hating
iniquitie
.
Heb.
1.2.8.9
.
And
as
though
this
were
not
a
commendations
great
enough
of
him
,
that
he
should
reigne
as
a
king
and
prophet
,
&
execute
iudgement
and
iustice
in
the
earth
,
marke
what
the
Lord
doth
adde
further
to
this
,
in
Ier
23.6
.
when
he
saith
:
In
his
dayes
Iudah
shall
be
saued
,
and
Israel
shall
dwell
safely
;
and
this
is
the
name
whereby
they
shall
call
him
,
The
Lord
our
righteousnesse
:
that
so
thereby
we
might
know
,
that
all
those
are
in
a
most
happie
estate
,
who
are
vnder
him
,
and
his
dominion
.
In
regard
of
both
which
things
,
you
may
see
,
that
the
Prophet
might
well
wonder
and
maruell
(
as
here
he
doth
)
at
their
rebellion
.
Whereout
shortly
obserue
this
doctrine
,
Doct.
That
the
acts
of
the
world
,
and
the
people
thereof
,
are
such
oftentimes
,
that
a
wise
and
godly
man
(
such
as
the
Prophet
was
)
may
well
wonder
and
maruell
at
them
.
It
is
noted
in
Esay
,
cap.
59.
v.
16.
that
God
himselfe
did
wonder
at
the
dealing
of
the
world
,
that
there
was
no
man
found
in
it
,
that
would
offer
himselfe
to
helpe
the
Church
,
in
these
words
:
And
when
he
saw
,
that
there
was
no
man
,
he
wondred
that
none
would
offer
himselfe
.
But
what
may
the
reason
of
this
be
,
Reason
.
that
we
may
draw
quickly
to
an
end
?
In
few
words
,
it
is
this
,
because
they
haue
no
good
ground
,
nor
reason
for
that
which
they
do
,
but
either
haue
or
might
haue
many
good
reasons
to
the
contrary
.
The
which
thing
we
may
see
,
as
in
other
things
,
so
in
the
conspiracy
of
our
traytors
,
whether
against
our
former
Queene
of
blessed
memory
,
or
against
our
present
King
of
holy
reputation
.
For
I
dare
protest
,
that
none
of
them
had
euer
any
iust
cause
giuen
vnto
them
,
whereby
they
might
be
moued
to
their
treason
or
rebellion
,
but
they
had
many
excellent
reasons
still
to
stay
them
from
it
;
as
their
peace
,
their
wealth
,
their
honor
,
and
the
like
,
which
they
did
alwaies
in
great
abundance
enioy
:
but
chiefly
the
word
of
God
,
which
did
charge
them
,
not
to
touch
the
Lords
annointed
(
no
not
though
the
had
bin
persecuted
to
the
death
,
as
Dauid
in
a
manner
was
by
Saul
;
)
&
daily
experiences
,
by
the
which
they
did
see
,
that
all
their
plots
from
time
to
time
were
euermore
in
vain
,
&
did
still
turne
to
their
own
ruine
&
destruction
.
Wherefore
seeing
the
acts
of
the
people
are
acts
so
farre
voide
of
reason
&
vnderstanding
,
Vse
.
that
a
good
&
holy
man
may
wonder
at
them
,
do
you
neither
approue
of
them
your selues
,
neither
yet
ioyne
with
them
in
any
of
their
wayes
,
that
are
of
such
a
nature
or
qualitie
;
but
follow
you
that
which
is
wel
pleasing
vnto
the
Lord
,
remembring
alwayes
,
what
God
said
to
the
Prophet
Esay
in
the
like
case
,
when
he
tooke
him
by
the
hand
,
&
taught
him
,
that
he
should
not
walke
in
the
way
of
the
people
,
saying
:
Say
ye
not
a
confederacy
to
al
them
,
to
whom
this
people
saith
a
confederacy
,
neither
feare
you
their
feare
,
nor
be
afraid
of
them
,
but
sanctifie
the
Lord
of
hosts
,
&
let
him
be
your
feare
,
and
let
him
be
your
dread
.
Esay
8.11.12.13
.
And
so
I
shut
vp
this
point
in
a
few
words
,
and
make
an
end
.
THE
THIRD
SERMON
vpon
the
second
Psalme
.
PSAL.
2.
VER.
2.
&
3.
The
Kings
of
the
earth
band
themselues
,
and
the
Princes
are
assembled
together
against
the
Lord
,
and
against
his
Christ
.
Let
vs
breake
their
bands
,
and
cast
their
cords
from
vs
.
HAuing
spoken
in
the
first
verse
of
the
Commons
,
and
the
meaner
people
of
the
world
,
he
comes
now
in
these
two
verses
to
speake
of
the
Nobles
,
and
the
great
States
of
the
world
.
Though
the
former
did
rebell
against
Christ
,
and
his
kingdome
,
yet
haply
these
(
as
a
man
might
thinke
)
will
not
.
For
these
are
wise
,
and
religious
,
and
see
what
is
good
for
themselues
.
But
out
alas
!
they
do
it
as
well
as
the
former
;
they
haue
the
like
treacherous
and
rebellious
hearts
within
them
.
For
they
band
themselues
together
with
all
their
power
and
strength
.
But
yet
there
is
some
difference
betwixt
them
.
For
these
go
(
as
it
were
)
warily
to
worke
,
and
are
very
circumspect
in
their
wayes
:
they
take
deliberation
and
time
,
they
haue
their
meetings
and
consultations
,
they
lay
their
heads
together
,
and
take
aduice
what
is
best
to
be
done
.
But
in
the
end
they
conclude
vpon
this
:
That
they
will
be
subiect
no
longer
to
Christ
,
and
his
kingdome
,
nor
suffer
themselues
to
be
bridled
any
more
by
his
lawes
;
which
they
accounted
to
be
an
intollerable
burthen
,
and
such
bands
and
cords
as
were
not
in
any
case
to
be
endured
,
but
to
be
broken
asunder
,
and
to
be
cast
behind
their
backes
,
like
dung
and
filthinesse
,
which
they
could
not
abide
to
looke
on
.
And
whereas
good
subiects
should
prouoke
one
the
other
vnto
all
dutifull
obedience
and
loyall
subiection
vnto
their
dread
Soueraigne
,
they
(
as
apert
and
open
enimies
)
do
encourage
one
the
other
vnto
plaine
and
manifest
treason
and
rebellion
,
saying
:
Come
,
let
vs
breake
their
bands
,
and
cast
their
cords
behind
vs
.
In
summe
then
you
haue
nothing
else
to
remember
,
Summe
.
here
in
these
two
verses
,
but
the
rebellion
or
conspiracie
,
which
the
great
men
of
the
world
do
make
against
Christ
Iesus
our
Lord
&
King
.
Wherein
note
first
,
what
they
do
;
then
secondly
,
what
they
say
.
Their
deedes
are
set
out
in
the
second
verse
,
and
that
two
wayes
:
first
,
by
the
thing
it selfe
,
which
they-do
;
then
by
the
persons
against
whom
they
do
the
same
.
Their
words
in
the
third
verse
,
containing
an
exhortation
in
them
,
and
the
matter
whereunto
they
do
exhort
.
Of
these
we
will
speake
in
order
,
and
say
somewhat
of
each
of
them
by
Gods
good
grace
.
Touching
the
first
of
them
,
which
doth
concerne
their
deeds
,
we
will
obserue
this
methode
in
handling
the
same
,
that
first
we
will
see
the
meaning
of
the
words
,
then
the
truth
of
the
storie
,
and
lastly
the
vse
and
benefit
,
that
we
may
make
thereof
.
The
meaning
of
the
words
standeth
thus
.
By
Kings
are
vnderstood
such
as
were
in
highest
place
and
authoritie
amongst
men
;
and
by
Princes
,
such
as
were
next
them
for
rule
and
gouernment
ouer
the
people
:
but
by
them
both
,
are
vnderstood
all
persons
whatsoeuer
of
chiefe
place
and
state
for
this
world
,
by
the
figure
called
Synecdoche
,
when
some
sorts
or
kinds
are
put
for
all
.
Howsoeuer
these
are
here
sayd
to
band
themselues
,
and
to
be
assembled
together
,
but
in
Acts
chap.
4.
vers.
26.
they
are
sayd
to
assemble
,
and
to
come
together
;
the
reading
is
somewhat
diuerse
,
but
yet
it
is
all
one
in
sence
.
For
the
meaning
is
nothing
else
but
this
,
that
they
ioyned
hand
and
head
together
in
power
and
counsell
against
the
Lord
and
his
Christ
.
Where
by
the
name
of
the
Lord
,
you
must
vnderstand
the
Almightie
,
euen
the
first
person
in
the
Trinitie
,
God
the
Father
:
and
by
the
name
of
his
Christ
,
first
Dauid
,
whom
God
did
annoint
king
of
Israel
.
Then
secondly
,
Iesus
,
the
sonne
of
the
Virgin
Mary
,
whom
the
same
God
did
annoint
king
ouer
his
Church
.
For
against
both
of
them
was
this
conspiracie
made
.
The
word
in
the
Hebrew
tongue
,
called
Meshihho
coming
of
Mashahh
to
annoint
;
and
the
word
in
the
Greeke
tongue
,
called
tou
Christou
autou
,
coming
of
chriô
,
to
annoint
,
do
signifie
his
Annointed
.
And
seeing
that
both
Dauid
and
Iesus
were
annointed
by
God
the
Father
,
either
of
them
may
be
noted
out
by
this
word
;
and
be
called
His
Annointed
,
or
his
Christ
,
which
is
all
one
.
For
annointed
or
Christ
is
all
one
in
sence
,
though
not
in
sound
of
words
in
our
English
tongue
.
Thus
you
see
in
few
words
the
meaning
of
the
place
,
how
that
the
great
states
or
chiefe
men
of
the
world
bid
band
themselues
wholy
against
Dauid
,
whom
the
Lord
had
chosen
to
be
the
King
of
Israel
,
and
against
our
Sauiour
Iesus
Christ
,
whom
he
had
chosen
to
be
the
gouernour
of
his
Church
,
and
the
only
ruler
thereof
.
But
yet
before
we
come
to
see
the
veritie
of
this
matter
(
which
is
to
be
touched
in
the
next
place
)
a
question
here
may
be
moued
,
and
a
man
may
aske
,
how
these
men
did
ioyne
hand
and
head
together
against
the
Lord
himselfe
?
For
can
any
(
like
the
Giants
)
make
warre
against
the
Almightie
?
Yes
.
Many
haue
done
it
,
and
do
daily
still
do
it
.
For
all
those
are
sayd
to
warre
against
the
Lord
himselfe
,
who
do
oppose
themselues
against
his
will
and
pleasure
,
and
withstand
such
matters
as
do
tend
to
his
glorie
,
and
the
good
of
his
Saints
;
but
chiefly
those
,
that
do
resist
the
higher
powers
,
and
rebell
against
such
as
the
Almightie
hath
set
ouer
them
,
to
be
their
rulers
and
gouernors
,
either
in
the
Church
or
Common-wealth
.
As
we
may
se
by
the
words
of
the
Lord
to
Samuel
,
when
Israel
would
haue
a
king
,
in
1.
Sam.
8.7
.
where
the
Lord
doth
say
vnto
him
,
Heare
the
voyce
of
the
people
in
all
that
they
shall
say
vnto
thee
:
for
they
haue
not
cast
thee
away
,
but
they
haue
cast
me
away
,
that
I
should
not
reigne
ouer
them
.
As
we
may
see
by
the
words
of
our
Sauiour
to
his
Apostles
in
Luke
10.16
.
when
he
saith
vnto
them
,
He
that
heareth
you
,
heareth
me
;
and
he
that
despiseth
you
,
despiseth
me
;
and
he
that
despiseth
me
,
despiseth
him
that
hath
sent
me
.
As
lastly
we
may
see
by
Pauls
words
to
the
Romanes
,
in
Rom.
13.2
.
when
he
saith
,
Whosoeuer
therefore
resisteth
the
power
,
resisteth
the
ordinance
of
God
;
and
they
that
resist
,
shall
receiue
to
themselues
iudgement
.
Wherefore
in
that
they
did
resist
Dauid
and
Christ
,
whom
the
Lord
had
set
vp
,
it
is
apparant
,
that
they
did
resist
the
Lord
himselfe
.
Oh
that
all
traytors
and
rebels
did
well
consider
of
this
point
,
and
lay
it
neare
vnto
their
soules
.
For
our
owne
parts
let
vs
looke
vnto
it
:
alwayes
remembring
what
the
Lord
doth
say
,
Touch
not
mine
annointed
,
and
do
my
Prophets
no
harme
.
But
to
passe
this
matter
,
and
to
come
to
the
truth
of
the
story
,
that
we
may
see
how
true
euery
thing
is
which
is
here
reported
;
and
not
to
stand
vpon
Dauid
the
figure
,
(
whose
storie
you
may
reade
at
large
in
the
first
booke
of
Samuel
,
where
you
shall
finde
both
Kings
and
Princes
,
as
well
domesticall
as
forreine
,
banding
and
assembling
themselues
against
him
,
)
it
is
apparant
by
the
record
of
all
the
Euangelists
,
that
as
the
whole
body
and
Commons
of
Israel
were
set
against
our
Sauiour
Iesus
Christ
;
so
were
the
States
of
the
land
,
and
the
chiefe
men
of
place
therein
,
most
deadly
foes
and
enimies
vnto
him
.
As
they
banded
themselues
together
,
to
make
their
faction
and
side
strong
against
him
:
so
they
had
their
often
assemblies
,
and
meetings
for
counsell
and
aduice
,
which
way
to
bring
him
vnto
his
death
.
Herod
and
Pontius
Pilate
(
two
kings
as
it
were
amongst
them
)
though
they
did
iarre
and
disagree
betwixt
themselues
;
yet
now
they
could
ioyne
together
against
Christ
,
and
become
friends
:
as
we
may
see
in
Luk.
23.12
.
in
these
words
:
And
the
same
day
Pilate
and
Herod
were
made
friends
together
,
for
before
they
were
enimies
one
vnto
the
other
.
Here
is
the
banding
of
the
Kings
of
the
earth
together
,
when
these
two
agree
in
one
(
like
good
friends
)
who
were
before
at
ods
,
and
do
assemble
together
at
Ierusalem
against
our
sweet
Sauiour
the
Lords
Annointed
.
For
now
at
this
time
both
of
them
were
at
Ierusalem
,
and
so
as
well
together
in
place
,
as
in
heart
,
as
it
is
in
the
7
verse
of
the
same
chapter
of
Luke
.
But
for
their
consulting
together
,
and
the
meeting
of
their
Princes
in
assemblies
for
counsell
and
aduice
against
him
,
there
are
many
places
in
the
Euangelists
declaring
the
same
,
but
I
will
touch
onely
two
at
this
time
.
The
one
of
them
is
in
Iohn
,
the
11
chapter
,
and
47
verse
,
with
some
others
following
.
For
there
we
find
,
that
after
Christ
had
raised
vp
Lazarus
from
the
dead
,
the
high
Priests
and
Pharisees
(
who
were
the
chiefe
rulers
of
the
people
,
and
as
Princes
among
them
)
gathered
a
Councell
,
and
assembled
as
it
were
in
a
Parliament
against
him
,
plodding
and
deuising
what
were
best
to
do
vnto
him
;
and
,
as
it
is
in
verse
53
of
the
same
chapter
,
from
that
day
forth
consulting
together
,
to
put
him
to
death
.
The
other
of
them
is
in
Math.
26.30
.
where
we
reade
,
that
the
chiefe
Priests
,
and
the
Scribes
,
and
the
Elders
of
the
people
,
assembled
together
into
the
hall
of
the
high
Priest
,
called
Caiaphas
,
and
consulted
how
they
might
take
him
by
subtiltie
and
kill
him
.
In
regard
of
all
which
things
now
shortly
touched
,
you
see
that
this
is
most
true
,
which
is
here
recorded
,
namely
,
that
the
Kings
of
the
earth
banded
themselues
,
and
the
Princes
are
assembled
together
against
the
Lord
,
and
his
Annointed
.
The
which
thing
the
faithfull
(
that
liued
after
Christ
was
ascended
into
heauen
,
and
were
eye-witnesses
of
those
things
which
were
done
vnto
him
)
do
in
their
prayer
to
God
acknowledge
and
confesse
,
saying
:
For
doubtlesse
against
thine
holy
Sonne
Iesus
,
whom
thou
hast
annointed
,
both
Herod
&
Pontius
Pilate
,
with
the
Gentles
and
the
people
of
Israel
,
gathered
themselues
together
,
to
do
whatsoeuer
thine
hand
and
thy
counsell
had
determined
before
to
be
done
.
Acts
4.27.28
.
Hauing
thus
shewed
the
meaning
of
the
text
,
and
confirmed
the
truth
thereof
,
let
vs
now
come
to
the
vse
and
benefit
,
which
we
may
make
of
the
same
.
Out
of
it
we
may
gather
two
principall
doctrines
.
One
from
the
persons
rebelling
:
the
other
from
the
manner
of
their
rebellion
.
Out
of
the
persons
rebelling
we
collect
this
doctrine
,
Doctr.
That
great
States
&
mighty
men
of
this
world
,
are
oftentimes
enimies
vnto
the
truth
,
and
deadly
foes
vnto
holy
and
vpright
courses
.
This
the
Prophet
Esay
doth
shew
,
when
he
doth
call
the
Princes
of
Iudah
and
of
Ierusalem
the
Princes
of
Sodome
.
Esay
1.10
.
for
Sodome
was
a
city
so
wicked
,
and
the
Princes
thereof
so
leude
and
filthie
,
that
God
could
not
spare
them
,
but
for
their
abhominations
he
brought
downe
fire
and
brimstone
from
heauen
,
and
consumed
them
all
,
as
we
find
in
the
19
chapter
of
Genesis
.
This
Ieremie
doth
shew
,
when
he
saith
,
I
will
get
me
to
the
great
men
,
and
will
speake
vnto
them
;
for
they
haue
knowne
the
way
of
the
Lord
,
and
the
iudgement
of
their
God
:
but
these
haue
altogether
broken
the
yoke
,
and
burst
the
bonds
.
Ier.
5.5
.
This
Hosea
doth
shew
,
when
he
saith
,
They
are
all
hot
as
an
ouen
,
and
haue
deuoured
their
Iudges
,
all
their
kings
are
fallen
;
there
is
none
among
them
that
calleth
vnto
me
,
saith
the
Lord
.
Hos.
7.7
.
This
Amaziah
(
though
a
wicked
man
)
doth
shew
,
when
he
said
to
Amos
the
Lords
Prophet
:
O
thou
Seer
,
go
flye
thou
away
into
the
land
of
Iudah
,
and
there
eate
thy
bread
,
and
prophesie
there
,
but
prophesie
no
more
at
Bethel
;
for
it
is
the
kings
Chappell
,
and
it
is
the
kings
Court
.
Amos
7.11.12
.
This
the
story
of
the
Acts
of
the
Apostles
doth
shew
,
when
they
were
apprehended
,
cast
into
prison
,
beaten
,
and
put
to
death
by
Herod
,
by
the
high
Priests
,
and
other
officers
and
states
men
for
gouernment
,
as
we
may
see
in
the
4.5.12
.
and
other
chapters
of
the
same
booke
.
This
the
complaint
of
the
Church
doth
shew
,
when
she
doth
say
,
The
watchmen
that
went
about
the
citie
found
me
,
they
smote
me
and
wounded
me
,
the
watchmen
of
the
wals
tooke
away
my
veile
from
me
.
Cant.
5.7
.
for
by
watchmen
here
are
meant
the
chiefe
rulers
of
the
Church
,
who
should
watch
ouer
her
for
her
good
,
and
not
thus
persecute
her
and
wound
her
,
as
they
did
.
This
the
storie
of
the
ten
persecutions
doth
shew
,
when
Nero
,
Domitian
,
Traian
,
Antonie
,
Seuerus
,
Maximinus
,
Decius
,
Valerian
,
Aurelian
and
Dioclesian
,
most
bloudy
Emperours
of
Rome
,
did
make
hauocke
of
the
Church
of
God
,
and
persecute
to
the
death
such
as
did
call
vpon
his
holy
name
.
This
,
lastly
,
the
example
of
all
ages
doth
shew
,
and
daily
experience
with
men
of
our
time
,
when
we
with
our
owne
eyes
do
see
,
and
with
our
owne
eares
do
heare
,
what
bloudy
things
are
decreed
in
the
Church
of
Rome
,
in
Spaine
,
and
in
other
places
,
against
true
Protestants
,
and
the
sincere
seruants
of
the
Lord
,
euen
by
them
that
are
in
the
highest
roomes
,
and
do
beare
the
chiefest
sway
amongst
men
in
those
dominions
.
But
how
may
this
come
to
passe
,
Reason
.
may
some
man
say
,
that
the
highest
persons
,
and
the
chiefest
for
wealth
and
authoritie
,
do
thus
oppose
themselues
against
the
Lord
and
his
most
holy
and
blessed
wayes
?
For
of
all
men
in
the
word
they
are
most
beholding
vnto
God
,
and
haue
greater
causes
(
as
one
should
iudge
)
to
loue
him
,
and
to
worship
him
,
then
the
meaner
and
poorer
people
haue
.
For
first
,
they
are
daintily
educated
,
and
with
great
charges
brought
vp
in
all
good
literature
and
learning
.
Secondly
,
they
haue
abundance
of
riches
and
worldly
wealth
to
supply
their
wants
at
all
times
.
Thirdly
,
they
haue
great
honor
and
reputation
amongst
the
sonnes
of
men
in
all
places
,
for
gouernment
and
the
matters
of
this
world
.
Lastly
,
they
excell
all
others
(
for
the
most
part
)
in
their
persons
both
for
wit
,
and
other
naturall
qualities
of
the
mind
,
and
also
for
pulchritude
,
and
other
goodly
properties
of
the
body
.
Surely
for
all
these
causes
;
and
many
more
,
they
are
much
bound
vnto
the
Almightie
;
and
in
regard
of
them
,
it
is
their
part
and
duty
,
to
serue
him
in
holinesse
and
righteousnesse
all
the
dayes
of
their
liues
,
they
being
euermore
seruent
in
the
spirit
,
and
most
zealous
of
all
good
workes
.
For
the
more
kind
and
bountifull
that
any
is
vnto
vs
,
the
more
louing
and
obedient
should
we
be
againe
vnto
him
.
But
through
their
corruptions
,
it
is
farre
otherwise
with
them
.
For
these
things
make
them
the
worse
,
and
not
the
better
,
and
(
like
a
violent
floud
)
they
carrie
them
to
all
kind
of
abhominations
.
First
,
because
they
make
them
proud
and
arrogant
in
their
hearts
;
for
pride
is
the
roote
of
all
euill
:
as
it
cast
the
Angels
out
of
heauen
,
Adam
out
of
paradise
,
Nabuchadnezzar
out
of
his
kingdome
;
so
it
doth
still
deceiue
men
and
make
them
rebell
against
the
Almightie
.
The
wicked
man
(
saith
Dauid
)
is
so
proud
,
that
he
seeketh
not
for
God
,
he
thinketh
alwayes
,
there
is
no
God
.
Psal.
10.4
.
And
the
Lord
saith
to
Edom
(
who
was
a
bitter
enimie
to
him
and
his
people
)
The
pride
of
thine
heart
hath
deceiued
thee
,
thou
that
dwellest
in
the
clefts
of
the
rockes
,
whose
habitation
is
high
,
that
saith
in
his
heart
,
Who
shall
bring
me
downe
to
the
ground
?
Obadiah
verse
3.
Secondly
,
because
they
make
them
riotous
and
licentious
in
their
liues
.
For
intemperancy
of
body
,
and
abundance
of
fleshly
pleasures
,
do
cause
them
to
forget
the
Lord
,
and
to
spurne
against
him
,
that
made
them
.
But
he
(
saith
God
)
that
should
haue
bene
vpright
,
when
he
waxed
fat
,
spurned
with
his
heele
:
thou
art
fat
(
speaking
to
Israel
)
thou
art
grosse
,
thou
art
laden
with
fatnesse
:
therefore
he
forsooke
God
,
that
made
him
,
and
regarded
not
the
strong
God
of
his
saluation
.
Deut.
32.15
.
Againe
you
know
,
it
is
said
of
the
voluptuous
man
in
the
parable
that
though
others
made
their
excuses
for
not
coming
vnto
the
feast
,
whereunto
they
were
bidden
,
yet
he
made
none
,
but
said
peremptorily
,
I
haue
maried
a
wife
,
and
therefore
I
cannot
come
.
Luk.
14.20
.
declaring
there
by
that
the
pleasures
of
this
life
are
most
forcible
meanes
to
withdraw
vs
from
the
Lord
,
and
from
all
such
duries
as
do
belong
vnto
him
;
as
also
from
our
owne
eternall
happinesse
,
which
is
in
the
heauens
aboue
.
Thirdly
,
because
they
make
them
most
stiffe
and
obstinate
against
the
most
holy
,
and
powerfull
ministery
of
the
word
.
For
the
contempt
of
the
word
is
the
very
leprosie
of
the
soule
,
and
the
killing
plague
of
the
body
.
Wherewith
(
saith
Dauid
)
shall
a
young
man
redresse
his
way
?
In
taking
heed
thereto
according
to
thy
word
.
Psal.
119.9
.
And
the
wise
men
(
as
Ieremy
saith
)
are
ashamed
,
they
are
afraid
,
and
taken
.
Loe
,
they
haue
reiected
the
word
of
the
Lord
,
and
what
wisedome
is
in
them
?
Ier.
8.9
.
So
that
without
the
word
,
there
is
no
goodnesse
in
men
.
Yet
they
say
,
when
faithfull
messengers
come
to
them
,
as
Moses
came
vnto
Pharaoh
,
Who
is
the
Lord
,
that
I
should
heare
his
voyce
,
and
let
Israel
go
?
I
know
not
the
Lord
,
neither
will
I
let
Israel
go
.
Exod.
5.2
.
What
(
say
they
)
shall
these
command
vs
?
and
shall
we
do
according
to
their
sayings
?
No
,
no
,
but
downe
with
them
,
downe
with
them
,
let
them
not
liue
,
but
die
:
or
,
as
it
is
in
Ieremy
chap.
18.18
.
Come
,
and
let
vs
imagine
some
deuice
against
them
;
for
the
law
shall
not
perish
from
the
Priest
,
nor
counsell
from
the
wise
,
nor
the
word
from
the
Prophet
:
come
,
and
let
vs
smite
them
with
the
tongue
,
and
let
vs
not
giue
heed
to
any
of
their
words
.
Fourthly
,
because
they
make
them
to
prosper
,
and
to
carry
out
all
matters
for
this
world
,
according
to
their
owne
hearts
desire
.
For
prosperitie
and
good
successe
in
our
wayes
doth
harden
mans
heart
exceedingly
against
the
Lord
,
and
all
holy
proceedings
.
His
wayes
(
saith
Dauid
,
speaking
of
the
wicked
vnto
God
)
alway
prosper
,
thy
iudgements
are
high
ouer
his
sight
,
therefore
defieth
he
all
his
enimies
,
Psal.
10.5
.
And
we
find
in
Mal.
3.14.15
.
that
many
did
refuse
to
serue
the
Lord
,
and
to
keepe
his
commandements
,
and
chose
rather
to
be
lewd
and
wicked
;
because
(
as
they
said
)
the
proud
were
blessed
,
and
they
which
wrought
wickednesse
were
set
vp
,
and
such
as
tempted
God
were
deliuered
.
Fiftly
,
because
they
make
them
to
haue
a
false
opinion
of
themselues
,
as
if
they
were
in
good
case
,
and
were
in
the
high
fauour
of
God
,
when
it
is
nothing
so
.
For
this
false
perswasion
of
theirs
doth
rocke
them
fast
asleepe
in
their
sinnes
,
&
so
bind
the
cords
of
their
iniquity
,
that
they
can
hardly
euer
be
broken
againe
.
Surely
as
they
say
in
their
harts
,
they
shal
neuer
be
moued
,
nor
be
in
danger
,
as
it
is
in
Ps.
10.6
.
or
as
it
is
in
Ps.
49.11
.
They
thinke
their
houses
,
and
their
habitations
shall
continue
for
euer
,
euen
from
generation
to
generation
,
and
call
their
lands
by
their
names
:
So
this
doth
cause
them
not
to
returne
vnto
the
Lord
,
but
to
go
on
stil
in
their
sinnes
against
him
,
as
we
may
see
in
Ieremy
,
chap.
5.12
.
in
these
words
:
They
haue
denied
the
Lord
,
and
said
,
It
is
not
he
,
neither
shall
the
plague
come
vpon
vs
,
neither
shall
we
see
sword
or
famine
,
and
as
it
may
also
be
collected
out
of
Chapter
7.
ver.
4.
where
the
Lord
saith
vnto
Israel
,
who
thought
themselues
deare
vnto
the
Almightie
,
and
free
from
all
plagues
in
that
respect
,
Trust
not
in
lying
words
,
saying
:
The
temple
of
the
Lord
,
the
temple
of
the
Lord
,
this
is
the
temple
of
the
Lord
.
Lastly
,
because
they
make
them
to
be
attended
vpon
by
many
flatterers
,
who
will
smooth
them
on
in
their
sinnes
;
and
to
be
accompanied
by
such
,
as
will
giue
vnto
them
wicked
counsell
,
as
the
young
men
did
vnto
Rehoboam
,
when
he
caused
ten
tribes
to
reuolt
from
him
.
For
flattery
and
euill
counsell
are
the
bane
of
all
good
manners
,
and
forcible
spurres
to
driue
men
forward
to
all
wickednesse
.
For
,
as
Paul
doth
say
,
Euill
words
corrupt
good
manners
1.
Cor.
15.33
.
so
the
Lord
doth
testifie
,
that
flattering
teachers
,
and
euill
counsellors
,
do
strengthen
the
hands
of
the
wicked
,
that
they
cannot
returne
from
their
wickednesse
,
in
ser.
23.14
.
Thus
you
haue
sixe
reasons
in
particular
of
their
rebellion
and
conspiracie
;
The
first
is
the
pride
of
their
hearts
,
who
are
puft
vp
with
their
estate
,
and
swolne
(
like
a
blowne
bladder
)
with
the
vaine
wind
of
their
outward
pompe
.
The
second
,
is
the
intemperancie
of
their
liues
,
who
liue
in
all
kind
of
excesse
for
diet
,
apparell
,
and
other
worldly
pleasures
most
sweete
and
delightfull
vnto
the
flesh
.
The
third
,
is
the
contempt
of
the
word
,
who
meditate
but
seldome
vpon
the
law
of
God
,
and
come
but
now
and
then
to
the
place
,
where
it
is
soundly
and
vnpartially
diuided
.
The
fourth
,
is
the
prosperity
of
their
wayes
,
who
flourish
like
the
Bay
tree
,
and
are
not
in
trouble
as
other
men
,
or
plagued
as
they
be
,
but
do
liue
at
ease
,
are
strong
and
lustie
,
and
haue
more
then
heart
can
wish
.
The
fift
,
is
the
false
perswasion
which
they
haue
of
themselues
,
who
thinke
that
they
shall
continue
still
in
their
flourishing
estate
,
and
neuer
see
any
woe
or
misery
.
The
sixt
and
last
,
is
the
flattering
and
wicked
counsell
which
they
receiue
from
others
,
who
gladly
accept
of
that
which
is
spoken
in
their
praise
,
or
agrees
well
with
the
vile
inclination
of
their
hearts
.
But
the
generall
reason
of
all
,
is
the
corruption
of
their
soules
,
and
the
deprauitie
of
their
crooked
nature
,
who
turne
that
into
poyson
vnto
themselues
,
like
the
spider
,
which
they
should
conuert
into
hony
with
the
Bee
.
But
to
leaue
the
reasons
,
Vse
.
and
to
come
to
the
vses
;
here
we
may
learne
many
things
,
but
chiefly
foure
.
The
first
is
,
that
we
must
not
depend
vpon
great
men
,
or
the
higher
powers
of
the
world
for
their
countenance
;
as
we
learned
in
the
first
verse
,
not
to
depend
vpon
the
multitude
for
their
number
.
For
here
we
see
,
that
they
are
against
the
Lord
,
and
his
Annointed
.
And
therefore
if
we
hang
vpon
them
,
&
do
as
they
do
,
iniquity
will
be
our
ouerthrow
,
and
hell
fire
will
be
our
portion
at
the
last
,
when
we
shall
dearly
repent
for
it
,
but
all
too
late
.
Some
there
are
of
them
(
I
grant
)
who
are
most
godly
and
vpright
persons
,
walking
sincerely
in
the
paths
of
the
Almightie
;
but
they
are
exceeding
few
,
here
one
,
and
there
another
:
but
for
the
greatest
part
of
them
,
they
are
naught
and
wicked
,
as
we
may
see
by
the
Apostles
words
in
1.
Cor.
1.26
.
when
he
saith
:
For
brethren
you
see
your
calling
,
how
that
not
many
wise
men
after
the
flesh
,
not
many
mightie
,
not
many
noble
are
called
.
And
therefore
,
I
beseech
you
brethren
,
looke
well
to
this
point
,
conforme
not
your selues
to
the
religion
of
great
States
,
nor
walk
after
the
maners
of
the
wealthy
men
of
the
world
;
but
be
you
followers
alone
of
Iesus
Christ
,
&
become
holy
,
as
God
your
Father
is
holy
,
in
all
maner
of
conuersation
;
&
so
you
shal
not
be
fighters
against
the
Almightie
,
as
these
Giants
are
,
but
be
faithfull
and
obedient
vnto
him
to
your
owne
good
,
&
euerlasting
happinesse
.
The
second
is
this
,
that
if
we
will
ioyne
with
the
Lord
,
&
take
part
with
him
,
we
must
looke
for
great
enimies
to
arise
vp
against
vs
,
as
well
as
small
ones
.
Ye
shall
be
brought
(
saith
our
Sauiour
Christ
vnto
his
Disciples
,
in
Matth.
10.18
.
)
to
the
gouernours
and
kings
for
mysake
,
in
witnesse
to
them
and
to
the
Gentles
.
So
must
we
looke
to
be
brought
before
such
;
and
when
such
matters
do
fall
out
,
we
must
not
be
discouraged
,
as
though
some
new
thing
had
happened
vnto
vs
:
but
be
well
contented
therewith
,
knowing
that
it
hath
bene
so
from
the
beginning
,
and
shall
be
so
still
to
the
end
of
the
world
.
As
Ahab
was
set
against
Eliah
,
Saul
against
Dauid
,
Haman
against
Mordecay
,
the
Princes
of
Babel
against
Daniel
,
Herod
against
Iohn
the
Baptist
,
the
high
Priests
and
Elders
of
the
people
against
the
Apostles
,
and
Pharaoh
with
his
Princes
of
Aegypt
against
Israel
:
so
must
Gods
children
thinke
,
that
some
great
States
,
and
mightie
men
of
this
world
,
will
set
themselues
against
them
at
all
times
,
and
that
they
shall
neuer
be
free
from
their
oppositions
,
but
shall
still
be
molested
by
them
to
the
ende
.
Oh
thinke
vpon
this
well
,
and
make
a
good
vse
of
it
for
your selues
.
For
praemoniti
,
praemuniti
,
fore-warned
,
fore-armed
,
according
to
Christs
words
in
Ioh.
16.1
.
These
things
haue
I
sayd
vnto
you
,
that
ye
should
not
be
offended
.
The
third
is
,
that
euery
one
of
vs
,
who
are
more
wealthy
then
others
,
and
haue
greater
places
of
dignitie
then
they
haue
,
should
looke
most
warily
to
our selues
,
that
our
wealth
and
places
do
nor
steale
away
our
hearts
from
God
,
according
to
Pauls
words
in
1.
Cor.
10.12
.
Let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
.
For
you
see
,
we
stand
in
a
slipperie
place
:
and
if
others
do
fall
round
about
vs
,
as
we
see
and
heare
they
do
,
pray
we
heartily
to
the
Lord
,
that
he
would
keepe
vs
;
and
let
vs
watch
and
be
sober
,
alwayes
walking
faithfully
in
our
callings
,
and
humbling
our selues
to
the
very
dust
before
the
Lord
our
maker
.
Remember
we
stil
,
what
Paul
doth
write
vnto
Timothy
in
1.
Tim.
6.17.18.19
.
and
let
vs
follow
the
same
.
Charge
them
(
saith
he
)
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
and
that
they
trust
not
in
vncertaine
riches
,
but
in
the
liuing
God
,
(
which
giueth
vs
abundantly
all
things
to
enioy
;
)
that
they
do
good
,
and
be
rich
in
good
workes
,
and
ready
to
distribute
and
communicate
,
laying
vp
in
store
for
themselues
a
good
foundation
against
the
time
to
come
,
that
they
may
obtaine
eternall
life
.
If
men
trauell
in
those
places
where
others
before
them
haue
suffered
shipwracke
,
or
do
fight
with
those
enimies
,
who
haue
alwaies
conquered
others
,
they
are
very
fearefull
,
and
circumspect
,
lest
they
should
miscarry
.
So
should
it
be
with
vs
in
this
case
.
Because
we
see
others
led
away
captiues
to
sinne
by
their
outward
pompe
and
state
,
and
do
behold
but
a
few
rich
men
truly
fearing
the
Lord
,
we
should
vpon
the
due
consideration
thereof
walke
wisely
and
circumspectly
,
redeeming
the
time
,
and
working
out
our
saluation
with
feare
and
trembling
.
The
fourth
and
last
is
,
that
we
should
both
pray
and
reioyce
in
the
behalfe
of
our
gouernours
,
and
the
highest
powers
of
our
land
.
For
seeing
all
generally
do
fall
,
and
become
enimies
to
the
Lord
,
that
are
in
those
places
of
eminency
farre
aboue
others
;
and
yet
they
do
stand
,
and
are
faithfull
embracers
of
the
truth
:
we
haue
great
cause
to
blesse
the
name
of
our
God
for
it
,
and
to
pray
vnto
him
for
a
continuance
of
the
same
;
that
so
they
may
neuer
shrinke
backe
,
but
grow
better
and
better
,
vntill
they
come
to
the
perfection
of
all
goodnesse
in
the
heauens
aboue
,
and
there
enioy
all
those
beatitudes
,
which
are
prouided
for
them
in
that
celestiall
place
.
Doubtlesse
there
is
no
nation
in
the
world
so
much
beholding
vnto
God
in
this
respect
,
as
we
of
England
are
.
As
once
we
did
say
,
We
haue
an
excellent
Queene
,
so
we
may
now
say
,
We
haue
an
excellent
King
.
His
estate
is
most
dangerous
,
yet
(
blessed
be
our
God
)
he
doth
stand
and
maintaine
the
truth
of
the
Gospel
,
as
he
ought
to
do
.
He
is
like
a
goodly
blazing
torch
set
vpon
the
top
of
a
mountaine
,
which
there
doth
giue
light
,
and
not
go
out
,
do
all
the
winds
of
the
heauen
against
it
what
they
can
.
Strange
would
the
spectacle
be
,
if
such
a
matter
were
visible
to
our
eye
.
I
doubt
not
,
but
all
of
vs
would
stand
wondering
,
if
we
should
see
a
candle
burning
on
the
top
of
our
houses
in
a
windy
and
tempestuous
night
,
and
yet
neuer
go
out
,
before
it
be
burnt
to
the
very
end
of
it
.
So
may
we
wonder
at
his
standing
,
and
at
the
Lords
mercy
in
vpholding
him
,
he
is
so
assaulted
on
euery
side
,
and
set
vpon
by
the
contrary
blasts
of
sundrie
oppositions
.
I
pray
you
,
let
vs
alwayes
pray
vnto
the
Lord
for
him
,
and
beseech
him
most
earnestly
vpon
the
knees
of
our
soules
,
that
he
would
alwayes
keepe
him
in
his
feare
,
that
he
may
neuer
fall
,
but
abide
euermore
in
his
holy
integritie
amongst
vs
:
but
beware
we
,
that
we
neuer
forget
our
dutie
vnto
him
,
but
remaine
alwayes
faithfull
and
louing
vnto
him
vnto
the
end
.
And
so
I
passe
from
this
first
doctrine
,
and
come
vnto
the
second
.
Out
of
the
manner
of
their
rebellion
and
conspiracie
,
in
that
they
did
band
themselues
,
and
sit
in
Councell
against
the
Lord
and
his
Annointed
,
Doctr.
we
collect
this
doctrine
,
that
there
are
Councels
and
Parliaments
held
as
well
against
the
Lord
,
as
for
the
Lord
,
and
cleane
contrary
vnto
his
truth
,
as
for
his
truth
.
This
we
may
see
by
those
Councels
,
which
were
held
in
the
time
of
the
old
Testament
;
as
first
in
the
dayes
of
Omri
,
when
cruell
and
wicked
statutes
were
made
against
the
Lord
and
his
people
,
as
may
be
gathered
out
of
Micha
,
chap.
6.16
.
Secondly
,
in
the
dayes
of
Ahab
,
when
all
the
men
of
Izreel
,
euen
the
Elders
and
gouernors
thereof
,
the
Nobles
and
others
did
assemble
together
,
and
pronounce
death
against
innocent
Naboth
for
his
vineyards
sake
,
which
he
had
before
denied
vnto
the
king
.
1.
King
.
21.8
.
&c
,
Thirdly
,
in
the
dayes
of
Ieroboam
,
when
he
tooke
counsell
,
and
made
two
calues
of
gold
for
diuine
worship
,
the
one
whereof
he
set
in
Bethel
,
and
the
other
in
Dan.
1.
King
12.28.29
.
Lastly
,
in
the
dayes
of
Nabuchadnezzar
(
to
passe
ouer
others
)
when
a
golden
image
was
set
vp
in
the
plaine
of
Dura
,
in
the
prouince
of
Babel
,
for
all
men
to
worship
,
vnder
paine
of
extreme
punishment
,
euen
to
be
cast
into
the
midst
of
an
hot
firie
furnace
.
Dan.
3.1
,
&c.
This
you
may
see
by
those
Councels
which
were
held
in
the
time
of
the
new
Testament
in
the
dayes
of
our
Sauiour
and
his
Apostles
.
For
in
them
,
the
Iewes
did
not
onely
excommunicate
all
those
that
did
confesse
Christ
,
Ioh.
9.22
.
and
forbid
the
Apostles
to
preach
any
more
in
his
name
,
Act.
4.18
.
but
they
did
also
in
their
solemne
Councels
condemne
him
to
death
.
Math.
26.66
.
and
so
caused
the
Lord
of
glorie
to
be
crucified
.
Lastly
,
this
you
may
see
by
those
Councels
which
were
held
since
that
time
vntill
our
dayes
,
as
by
the
Councell
which
was
held
at
Antioch
,
when
Athanasius
was
condemned
,
and
the
Arrian
heresie
approued
:
by
the
Councell
held
at
Ephesus
when
Eutyches
heresie
was
allowed
:
by
the
Councell
held
at
Neocasarea
,
when
second
mariage
was
forbidden
:
by
the
Councell
held
at
Nice
,
when
it
was
concluded
,
that
in
holy
Churches
the
images
of
Saints
should
be
worshipped
:
by
the
Councell
at
Constance
,
when
they
were
excommunicated
that
did
receiue
the
Sacrament
in
both
kinds
:
and
(
to
let
go
others
)
by
the
Councell
held
at
London
,
when
in
the
dayes
of
Queene
Mary
open
idolatry
was
commanded
and
established
by
law
.
Well
then
,
you
see
this
is
a
matter
most
cleare
and
euident
,
that
assemblies
and
Councels
are
as
well
against
the
Lord
,
as
for
the
Lord
.
But
what
may
the
reasons
thereof
be
,
will
you
say
?
They
are
in
number
these
two
.
The
one
is
,
Reason
.
because
the
wicked
and
vngodly
haue
their
assemblies
and
councels
,
as
well
as
the
godly
and
holy
ones
,
as
all
Chronicles
do
manifest
vnto
vs
.
For
as
no
man
doth
gather
grapes
of
thornes
,
or
figges
of
thistles
:
so
no
good
thing
can
proceed
from
them
,
but
onely
that
which
is
naught
and
wicked
,
being
enmitie
to
the
Lord
,
and
all
holy
wayes
,
according
to
the
qualitie
of
their
crooked
and
peruerse
nature
,
from
whence
it
doth
proceed
.
The
other
is
,
because
the
godly
themselues
,
who
haue
also
their
Councels
and
Assemblies
,
are
not
perfectly
holy
,
but
many
imperfections
do
still
remaine
in
them
,
while
they
are
here
in
this
world
;
according
to
the
tenor
of
the
whole
Scripture
,
and
that
saying
of
Paul
to
the
Corinthians
,
1.
Cor.
13.9
.
&c.
For
we
know
in
part
,
and
we
prophesie
in
part
,
and
so
forth
.
For
they
failing
through
these
their
imperfections
,
sometimes
in
iudgement
,
for
want
of
a
discerning
and
vnderstanding
spirit
;
and
sometimes
in
affection
,
through
the
predominant
passions
of
the
soule
,
which
are
not
yet
rectified
according
to
the
word
;
it
must
needs
be
,
that
now
and
then
they
erre
and
misse
,
and
establish
such
matters
as
haue
no
sanctitie
or
holinesse
inherent
in
them
.
For
this
is
a
most
sure
ground
both
in
diuinitie
,
and
in
philosophie
,
that
as
the
cause
is
,
such
is
the
effect
;
and
therefore
seeing
the
cause
here
is
bad
,
the
effect
cannot
be
good
,
but
be
bad
also
.
It
is
good
for
vs
to
thinke
on
this
point
,
Vse
.
and
to
fasten
this
doctrine
deeply
in
our
soules
,
which
now
we
haue
handled
.
For
it
will
be
seruiceable
vnto
vs
many
wayes
.
For
out
of
it
,
first
we
may
learne
,
contrary
to
the
doctrine
of
Rome
,
that
Councels
may
erre
and
be
deceiued
.
They
hold
,
they
cannot
;
and
for
this
wicked
assertion
of
theirs
,
they
abuse
certaine
places
of
holy
Scripture
,
as
that
in
Acts
15.28
.
It
seemed
good
to
vs
and
the
holy
Ghost
;
that
in
Math.
28.20
.
I
am
with
you
to
the
end
of
the
world
;
and
that
in
Luk.
10.16
.
He
that
heareth
you
,
heareth
me
.
So
then
thus
they
argue
.
Councels
are
neuer
without
the
Spirit
of
God
,
therefore
can
they
not
erre
.
A
silly
argument
,
as
though
the
Spirit
of
God
were
at
their
commandement
,
or
were
tied
to
places
and
persons
;
or
being
present
did
leade
men
into
all
truth
,
as
it
did
the
Apostles
,
whose
preachings
and
decrees
are
now
,
and
were
then
,
the
rules
of
our
faith
and
manners
.
Tush
,
Councels
are
now
and
then
without
the
Spirit
of
God
,
as
consisting
either
onely
of
wicked
persons
,
or
of
a
mixt
number
,
both
good
and
bad
,
whereof
the
greater
part
is
the
worse
;
as
theirs
also
seemed
to
be
at
Rome
vnder
Iohn
the
23
,
when
there
appeared
a
great
Owle
,
which
stared
and
outfaced
the
Pope
;
who
blushed
at
the
matter
,
and
fuming
rose
vp
,
and
departed
;
and
when
others
whispered
one
in
anothers
eare
,
saying
.
That
the
spirit
appeared
in
the
likenesse
of
an
Owle
.
And
as
Councels
are
without
the
Spirit
often
,
so
when
they
naue
it
,
they
haue
it
not
in
fulnesse
or
perfection
,
as
we
touched
before
,
and
therfore
doth
not
keepe
them
from
all
error
or
mistaking
,
but
they
may
erre
notwithstanding
the
presence
of
the
Spirit
,
which
is
within
them
.
Let
this
suffice
for
the
confutation
of
the
Papists
.
In
the
second
place
we
may
here
learne
,
that
seeing
there
are
Councels
and
Parliaments
held
as
well
against
the
Lord
as
for
the
Lord
,
that
we
must
not
rashly
approue
of
all
things
,
which
are
established
&
decreed
by
Councels
and
Parliaments
,
but
we
must
first
examine
them
,
whether
they
be
agreeable
to
the
word
of
God
or
no.
Try
all
things
(
saith
Paul
in
1.
Thes.
5.21
.
)
and
hold
fast
that
which
is
good
.
The
like
counsell
Iohn
doth
giue
vs
,
saying
:
Beleeue
not
euery
spirit
,
but
try
the
spirits
,
whether
they
are
of
God
,
for
many
false
Prophets
are
gone
out
into
the
world
.
1.
Ioh.
4.1
.
And
thus
the
Beroeans
did
;
for
when
Paul
&
Silas
came
,
&
preached
amongst
them
,
they
receiued
the
word
with
all
readinesse
,
and
searched
the
Scriptures
daily
,
whether
those
things
were
so
or
no
,
as
they
taught
them
.
Acts
17.11
.
So
also
did
the
Ephesians
.
For
when
some
came
vnto
them
,
and
sayd
that
they
were
Apostles
,
who
indeed
were
not
,
they
examined
them
,
and
found
them
liers
.
Reuel.
2.2
.
And
so
lastly
must
we
our selues
do
;
for
we
must
not
build
our
faith
vpon
men
,
who
may
deceiue
vs
,
but
vpon
the
word
of
God
,
which
cannot
deceiue
vs
.
Any
thing
that
is
agreeable
to
the
same
,
we
must
receiue
;
and
whatsoeuer
is
contrary
vnto
it
we
must
reiect
and
cast
away
,
saying
with
the
Apostles
,
We
ought
rather
to
obey
God
then
man
.
Acts
5.29
.
In
the
third
and
last
place
,
from
this
,
that
Councels
and
Assemblies
are
as
well
against
the
Lord
,
as
for
the
Lord
,
we
may
learne
:
that
we
must
not
be
too
rash
either
in
iudgement
or
in
speech
against
the
gouernors
of
our
land
,
for
that
they
do
condemne
conuenticles
,
and
all
other
vnlawfull
assemblies
.
It
is
a
thing
to
be
wished
,
that
all
meetings
were
for
God
,
and
the
aduancement
of
his
glorie
:
and
it
would
be
a
thing
very
profitable
,
if
Christians
did
come
together
(
chiefly
the
Ministers
of
the
word
)
for
holy
conference
in
good
matters
,
that
they
might
helpe
one
the
other
by
their
mutuall
saith
,
and
other
blessed
gifts
,
wherewith
they
do
abound
in
great
abundance
.
But
yet
seeing
many
inconueruences
oftentimes
do
come
by
Assemblies
,
and
that
there
are
meetings
as
well
against
the
Lord
,
as
for
the
Lord
;
by
traytors
,
by
Papists
,
by
Anabaptists
,
by
theeues
,
by
other
malefactors
,
who
are
enimtes
both
to
God
,
and
the
good
estate
of
our
land
:
let
vs
not
be
discontented
ouer-much
,
though
our
meetings
be
somewhat
restrained
by
law
,
neither
let
vs
repine
in
our
hearts
against
our
gouernours
for
the
same
:
but
let
vs
know
that
they
had
some
good
reason
for
that
which
they
haue
done
,
and
that
we
our selues
(
who
are
faithfull
to
God
,
and
loyall
to
our
King
)
may
take
libertie
enough
in
the
feare
of
God
,
to
prouoke
to
loue
and
to
good
workes
,
and
to
be
mutuall
helpes
one
vnto
the
other
in
all
duties
of
true
Christianity
,
if
we
will
our selues
.
Their
words
do
now
follow
to
be
handled
,
wherein
consider
first
how
they
do
stirre
vp
and
prouoke
one
the
other
to
their
naughtinesse
;
then
the
thing
it selfe
,
which
they
would
do
,
and
gladly
bring
to
passe
,
as
being
the
very
issue
of
their
whole
counsell
and
consultation
,
and
the
maine
point
wherein
their
rebellion
and
treason
stood
.
In
the
handling
of
these
I
will
be
succinct
and
short
,
but
chiefly
in
the
first
.
For
that
I
will
but
onely
touch
,
and
away
.
It
is
expressed
in
this
word
,
Come
,
come
,
say
they
,
let
vs
breake
their
bands
,
and
cast
their
cords
behind
vs
.
In
which
we
see
the
guise
and
propertie
of
the
world
;
the
wicked
haue
a
Come
as
well
as
the
godly
,
but
farre
differing
from
theirs
.
For
the
godly
haue
their
Come
,
as
a
word
of
encouragement
to
religion
and
the
exercises
thereof
;
as
when
they
say
:
O
come
,
and
let
vs
sing
vnto
the
Lord
,
let
vs
heartily
reioyce
in
the
strength
of
his
saluation
:
or
as
it
is
in
Esay
2.3
.
Come
,
and
let
vs
go
vp
to
the
mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Iacob
,
and
he
will
teach
vs
his
wayes
,
and
we
will
walke
in
his
pathes
.
For
the
law
shall
go
forth
of
Zion
,
and
the
word
of
the
Lord
from
Ierusalem
.
But
the
wickeds
Come
,
is
to
conspiracie
and
treason
,
as
here
we
may
see
:
in
which
they
are
more
diligent
,
then
the
children
of
light
are
in
their
good
:
for
their
bodies
meete
,
their
heads
meete
,
their
hearts
meete
,
and
both
outward
and
inward
they
are
earnest
in
euill
,
the
encourage
one
the
other
therein
as
much
as
may
be
,
and
they
haue
their
come
alwayes
for
all
their
plots
.
Such
a
come
we
reade
of
against
blessed
Ieremie
:
Come
(
said
the
wicked
)
and
let
vs
.
imagine
a
deuice
against
Ieremy
,
let
vs
smite
him
with
the
tongue
,
and
not
giue
credit
to
any
of
his
words
.
Ier.
18.18
.
Such
another
haue
ruffians
,
and
theeues
,
and
swaggering
fellowes
in
the
booke
of
the
Prouerbs
:
Come
,
and
cast
in
thy
lot
with
ours
,
for
we
will
haue
all
but
one
purse
,
&c.
Prou.
1.11
.
&c.
Such
another
hath
the
harlot
to
the
young
man
:
Come
,
let
vs
take
our
fill
of
loue
vntill
the
morning
,
let
vs
take
our
pleasure
in
dalliance
;
for
mine
husband
is
not
at
home
,
he
is
gone
aiourney
farre
off
,
&c.
Prou.
7.18
.
&c.
But
to
such
cursed
comes
let
vs
neuer
hearken
,
according
to
the
good
counsell
which
Wisedome
doth
giue
vs
in
the
Prouerbes
,
and
namely
in
the
first
chapter
,
&
15
verse
thereof
,
saying
,
My
sonne
,
walke
not
thou
in
the
way
with
them
,
refraine
thy
foote
from
their
path
:
and
let
vs
euer
remember
what
the
Psalme
saith
,
Blessed
is
the
man
,
that
doth
not
walke
in
the
counsell
of
the
wicked
,
nor
stand
in
the
way
of
sinners
,
nor
sit
in
the
seate
of
the
scornefull
;
but
his
delight
is
in
the
law
of
the
Lord
,
and
in
his
law
doth
he
meditate
day
and
night
.
Psal.
1.1.2
.
And
so
I
passe
from
this
point
of
their
wicked
and
diuellish
exhortation
,
and
come
to
the
thing
it selfe
,
whereunto
it
is
bent
;
onely
intreating
you
by
the
way
,
that
you
would
learne
by
their
example
to
be
more
zealous
and
earnest
in
your
holy
religion
then
now
you
are
.
For
shall
they
exhort
one
the
other
,
and
whet
on
each
man
his
brother
to
wicked
abhominations
,
and
to
dreadfull
rebellion
and
treason
?
and
shall
not
we
much
more
prouoke
one
the
other
to
loue
,
and
to
all
good
works
,
that
we
may
be
faithfull
seruants
vnto
God
,
and
loyall
subiects
vnto
our
King
?
Yes
,
yes
,
beloued
,
it
is
our
duty
so
to
do
;
otherwise
these
persons
may
rise
vp
in
iudgement
hereafter
against
vs
.
Wherefore
let
vs
stirre
vp
one
the
other
to
goodnesse
,
and
to
all
holy
duties
whatsoeuer
,
saying
:
Come
,
let
vs
honour
all
men
,
loue
brotherly
fellowship
;
feare
God
,
honour
the
King
,
and
doe
in
all
points
,
as
it
doth
become
vs
,
&c.
The
substance
and
matter
of
their
exhortation
,
if
you
marke
the
text
,
is
to
cast
off
all
obedience
to
the
iust
and
holy
lawes
of
the
Lord
and
his
Annointed
.
For
their
words
are
these
:
Let
vs
breake
their
bands
,
and
cast
their
cords
behind
vs
.
A
diuellish
conclusion
,
and
a
wicked
resolution
,
you
see
it
is
.
What!
could
they
in
all
their
consultations
find
no
better
matter
then
this
,
to
agree
vpon
?
was
this
the
only
issue
of
all
their
labours
?
Alas
,
alas
,
wee
see
what
man
is
:
he
is
a
very
beast
by
his
owne
knowledge
,
as
it
is
in
Ieremy
10.14
.
and
as
Paul
doth
shew
,
he
is
an
enimy
vnto
God
his
maker
.
Rom.
5.10
.
But
let
vs
examine
this
point
a
little
.
As
all
good
rulers
haue
their
lawes
and
statutes
,
for
the
better
gouernment
of
their
people
;
so
God
hath
his
lawes
and
his
statutes
,
which
he
doth
giue
vnto
his
people
for
them
to
obserue
and
keepe
,
that
so
they
might
not
liue
according
to
their
owne
phansies
and
pleasures
,
but
according
to
his
will
and
pleasure
,
they
euermore
auoiding
those
things
which
he
hath
condemned
,
and
performing
those
things
which
he
hath
commanded
.
But
behold
here
,
these
men
scorne
those
lawes
and
statutes
,
and
refuse
altogether
to
be
obedient
vnto
them
.
They
would
cast
them
off
for
euer
,
and
breake
them
all
to
peeces
,
if
they
could
.
And
because
they
would
make
all
things
odious
in
respect
of
the
Lord
&
his
Annointed
(
whether
Dauid
or
Christ
,
)
and
very
plausible
and
colourable
in
regard
of
themselues
,
they
forge
a
very
grosse
and
palpable
comparison
;
for
they
do
compare
themselues
,
as
it
were
,
to
certaine
beasts
and
vnreasonable
creatures
;
and
these
lawes
and
statutes
of
the
Lord
published
by
Dauid
and
Christ
,
vnto
certaine
bands
and
cords
;
insinuating
thereby
,
that
they
are
no
better
vsed
,
then
the
very
beasts
of
the
field
,
or
other
vnreasonable
creatures
,
that
must
be
tied
fast
with
bands
and
cords
,
for
feare
of
hurting
people
,
or
wandring
abroad
,
whither
they
should
not
.
For
as
these
beasts
are
bridled
and
restrained
by
their
bonds
and
cords
,
so
were
they
by
these
lawes
and
statutes
,
so
that
they
could
not
do
what
they
would
do
.
In
regard
whereof
they
go
now
about
to
be
loosed
from
this
bondage
and
subiection
,
which
was
in
their
opinion
altogether
intollerable
,
and
not
to
be
borne
or
suffered
any
longer
.
Wherefore
their
meaning
in
these
words
,
when
they
say
,
Let
vs
breake
their
bands
,
and
cast
their
cords
behind
vs
,
is
nothing
else
but
this
,
Let
vs
obserue
and
keepe
their
lawes
and
statutes
no
more
,
nor
be
any
longer
subiect
and
obedient
vnto
them
or
their
authoritie
.
Out
of
this
we
may
collect
two
doctrines
,
Doct.
the
one
is
,
that
mans
nature
is
against
the
law
of
God
,
and
vnwilling
to
be
subiect
or
obedient
thereunto
,
according
to
the
example
of
these
men
.
The
other
is
,
that
when
men
do
resist
the
law
of
God
,
&
oppose
themselues
against
the
same
,
then
do
they
rebell
against
God
himselfe
,
and
become
traytors
vnto
him
,
as
these
were
;
for
this
is
noted
as
the
maine
point
,
wherein
their
treason
stood
,
in
that
they
did
thus
reiect
the
lawes
and
statutes
of
the
Almightie
,
and
withstand
the
same
to
the
vttermost
that
they
could
.
On
these
two
,
let
vs
stand
a
little
.
The
first
is
,
Doct.
that
mans
nature
is
against
the
law
of
God
,
and
vnwilling
to
be
subiect
or
obedient
thereunto
.
The
whole
story
of
the
Bible
doth
shew
this
,
but
one
place
at
this
time
shall
be
alleaged
for
all
,
as
containing
many
ages
vnder
it
,
and
that
is
in
Ieremy
7.23
.
&c.
when
the
Lord
saith
by
his
seruant
there
:
But
this
thing
commanded
I
them
,
saying
:
Obey
my
voice
,
and
I
will
be
your
God
,
and
ye
shall
be
my
people
;
and
walke
yee
in
all
the
wayes
which
I
commanded
you
,
that
it
may
be
well
vnto
you
.
But
they
would
not
obey
nor
incline
their
eare
,
but
went
after
the
counsels
and
the
stubburnnesse
of
their
wicked
heart
,
and
went
backward
,
and
not
forward
.
Since
the
day
that
your
fathers
came
vp
out
of
the
land
of
Aegypt
,
vnto
this
day
,
I
haue
euen
sent
vnto
you
all
my
seruants
and
Prophets
,
rising
vp
early
euery
day
,
and
sending
them
;
yet
would
they
not
heare
me
,
nor
incline
their
eare
,
but
hardned
the
necke
,
and
did
worse
then
their
fathers
.
As
thus
Israel
dealt
,
so
deale
all
men
at
all
times
,
we
find
it
so
still
by
daily
experience
,
as
well
as
by
andient
records
.
So
that
a
good
man
may
cry
out
,
and
say
,
as
it
is
in
the
same
prophesie
of
Ieremy
,
Chap.
6.
verse
10.
Vnto
whom
shall
I
speake
,
and
admonish
,
that
they
may
heare
?
behold
their
eares
are
vncircumcised
,
and
they
cannot
hearken
;
behold
,
the
word
of
the
Lord
is
vnto
them
as
a
reproch
,
they
haue
no
delight
in
it
.
But
what
is
the
reason
of
this
?
as
God
said
to
Israel
,
What
iniquitie
haue
your
fathers
found
in
me
,
that
they
are
gone
farre
from
me
,
and
haue
walked
after
vanitie
,
and
are
become
vaine
?
Ieremie
2.5
.
so
may
we
say
to
these
men
;
What
iniquity
haue
they
found
in
the
lawes
and
statutes
of
the
Lord
,
that
they
do
so
spurne
at
them
?
or
what
euill
is
lurking
in
them
,
that
they
do
so
reiect
them
?
What
?
are
they
not
iust
and
vpright
?
Yes
,
as
we
may
see
by
Deut.
4.8
.
where
Moses
saith
:
And
what
nation
is
so
great
,
that
hath
ordinances
and
lawes
so
righteous
,
as
all
this
law
,
which
I
set
before
you
this
day
?
What!
are
they
not
good
and
profitable
?
Yes
,
as
we
may
see
by
sundry
places
of
diuine
Writ
,
&
namely
by
the
testimony
of
Dauid
in
Psal.
19.11
.
when
he
saith
,
that
in
keeping
of
them
there
is
great
reward
.
What!
are
they
not
,
lastly
,
easie
and
pleasant
?
Yes
,
as
we
may
see
by
Christs
owne
words
in
Math.
11.30
.
when
he
saith
,
For
my
yoke
is
easie
,
and
my
burden
light
:
and
by
the
saying
of
Dauid
,
who
reports
them
to
be
sweeter
vnto
him
then
the
hony
,
or
the
hony
combe
.
Psal.
19.10
.
How
chance
then
are
they
reiected
?
and
for
what
cause
are
they
so
cast
off
?
The
causes
thereof
are
these
.
First
,
because
they
are
contrary
to
their
natures
,
and
to
all
the
affections
of
their
soules
,
which
are
wholly
bent
against
them
;
in
so
much
as
Wisedome
her selfe
is
an
enmitie
vnto
them
,
as
Paul
doth
teach
vs
in
Rom.
8.7
.
saying
,
Because
the
wisedome
of
the
flesh
is
enmitie
against
God
;
for
it
is
not
subiect
to
the
law
of
God
,
neither
indeed
can
be
.
For
they
cannot
loue
or
like
that
,
by
any
meanes
,
which
doth
crosse
their
natures
,
and
controll
the
affections
of
their
hearts
;
that
is
euen
death
to
them
.
Secondly
,
because
they
condemne
their
sinnes
,
which
are
sweet
,
and
profitable
vnto
them
;
and
threaten
eternall
iudgements
against
them
for
them
.
For
they
cannot
endure
to
heare
of
their
faults
,
and
of
Gods
curses
belonging
vnto
them
for
the
same
.
Thirdly
,
because
they
are
not
accustomed
to
them
.
For
we
like
not
of
things
which
we
neuer
vsed
,
and
they
are
tedious
and
burthen
some
vnto
vs
,
as
a
new
straite
doublet
is
to
a
child
which
neuer
wore
any
before
;
according
to
Dauids
saying
,
when
he
had
Sauls
harnesse
on
his
backe
:
I
cannot
go
with
these
,
for
I
am
not
accustomed
.
1.
Sam.
17.39
.
Lastly
,
because
they
are
vnable
for
to
obserue
&
to
keepe
them
,
as
wanting
Christ
to
helpe
them
,
and
the
spirit
of
the
Lord
to
assist
them
.
For
we
grieue
and
murmure
against
all
those
,
which
require
vnpossible
things
at
our
hands
,
and
we
abhorre
the
burden
which
we
cannot
carry
or
safely
vndergo
.
The
reasons
of
this
doctrine
thus
touched
,
Vse
.
the
vses
of
it
are
these
.
First
hereby
we
may
see
what
a
downfall
man
did
receiue
by
Adams
fall
.
He
is
not
a
little
maimed
,
or
hurt
in
some
parts
of
his
soule
or
body
alone
,
but
he
is
wholly
corrupted
,
and
made
a
deadly
enimie
vnto
his
maker
.
Some
there
are
,
that
do
extoll
man
too
highly
:
they
say
,
that
he
is
like
a
boy
of
a
sprack
wit
,
that
wants
but
a
good
maister
to
instruct
him
;
or
a
faire
white
paper
,
that
needs
nothing
but
a
writing
to
be
set
in
it
.
But
here
we
see
it
is
otherwise
:
for
as
man
is
ignorant
of
the
law
of
God
,
so
he
is
a
starke
enimie
vnto
it
;
he
will
not
be
subiect
to
the
commandements
of
God
,
nor
be
obedient
vnto
them
.
Surely
euery
man
by
nature
is
dead
in
his
sinnes
and
trespasses
,
as
Paul
did
obserue
of
the
Ephesians
,
in
Ephes.
2.1
.
and
no
man
,
vnlesse
he
be
borne
againe
,
can
thinke
well
of
the
law
of
the
Lord
,
and
yeeld
vp
chearfull
obedience
thereunto
.
Secondly
,
here
we
may
behold
the
great
difference
,
that
is
betweene
the
wicked
and
the
godly
.
For
as
the
wicked
do
abhorre
the
lawes
of
God
,
saying
:
Come
,
let
vs
breake
their
bands
,
and
cast
their
cords
behind
vs
;
so
the
godly
do
loue
the
lawes
of
God
,
saying
:
Come
,
and
let
vs
go
vp
to
the
mountaine
of
the
Lord
,
and
to
the
house
of
the
God
of
Iacob
,
and
he
will
teach
vs
his
wayes
,
and
we
will
walke
in
his
paths
.
Mica
.
4.2
.
And
the
reasons
thereof
are
these
.
First
,
because
they
see
they
come
from
God
their
sweet
Sauiour
,
and
do
tend
to
their
eternall
good
:
for
we
cannot
but
loue
that
which
doth
come
from
him
whom
we
loue
best
,
and
of
whom
we
are
loued
most
,
especially
,
when
we
know
,
that
he
will
send
vs
nothing
,
which
is
hurtfull
,
but
good
,
as
we
iudge
of
God
,
and
that
according
to
his
owne
word
in
Rom.
8.29
.
Secondly
,
because
they
know
,
that
the
curse
thereof
shall
neuer
take
hold
of
them
,
in
as
much
as
Christ
was
made
a
curse
for
them
.
Thirdly
,
because
they
are
made
easie
,
and
pleasant
vnto
them
,
as
by
vse
and
custome
(
they
exercising
themselues
therein
day
and
night
,
)
so
chiefly
by
the
regeneration
of
the
holy
spirit
of
God
,
who
doth
assist
them
,
and
make
them
powerfull
vnto
good
workes
.
Lastly
,
because
they
bring
with
them
great
rewards
,
and
honours
at
the
last
,
euen
ioyes
that
are
vnspeakable
,
and
riches
without
all
end
for
number
and
continuance
.
For
as
this
made
Iacob
to
serue
seuen
yeares
for
Rahel
,
and
Moses
to
leaue
Pharaohs
court
,
and
to
endure
much
trouble
in
the
wildernesse
,
euen
the
reward
,
that
they
did
looke
for
:
so
doth
this
excellent
reward
,
which
doth
attend
vpon
the
obseruers
of
Gods
commandements
,
make
vs
euermore
to
regard
them
,
and
to
haue
a
care
to
obserue
and
to
keepe
them
.
More
might
be
spoken
of
this
difference
that
is
betwixt
the
godly
and
the
wicked
,
but
this
is
enough
.
The
other
doctrine
(
collected
out
of
the
text
)
is
this
,
Doct.
that
when
men
do
resist
the
law
of
God
,
and
oppose
themselues
against
the
same
,
then
do
they
rebell
against
God
himselfe
,
and
become
traytors
vnto
him
.
As
he
is
a
traytor
to
his
Prince
,
who
doth
altogether
set
himselfe
against
the
lawes
of
his
Prince
,
and
will
be
subiect
to
none
of
them
,
but
breake
them
all
,
to
disgrace
him
,
and
to
bring
an
ouerthrow
vnto
his
estate
or
kingdome
.
The
reason
is
this
(
for
I
will
but
touch
this
point
,
and
end
)
Reason
.
because
his
lawes
are
but
the
significations
of
his
will
,
and
the
testimonies
of
his
mind
and
pleasure
vnto
vs
.
And
you
know
;
that
none
can
resist
his
will
,
mind
or
pleasure
,
but
he
must
needs
resist
him
himselfe
.
The
vse
hereof
standeth
chiefly
in
two
things
:
Vse
.
For
first
it
serueth
to
detect
the
great
sinnes
and
enormities
that
are
amongst
vs
.
There
is
a
generation
(
saith
Agur
in
Prou.
30.12
.
)
that
are
pure
in
their
owne
conceipts
,
and
yet
are
not
washed
from
their
filthinesse
.
We
are
of
that
number
;
for
we
thinke
too
well
of
our selues
.
Who
is
there
almost
that
doth
count
himselfe
a
rebell
and
a
traytor
against
his
God
?
yet
all
of
vs
are
such
;
for
we
breake
his
commandements
still
,
and
will
not
be
ruled
by
his
statutes
and
ordinances
,
but
we
follow
the
imaginations
of
our
owne
hearts
,
and
do
what
seeme
good
in
our
owne
eyes
.
For
these
things
we
must
strike
vppon
the
thighs
and
repent
,
and
learne
to
do
so
no
more
.
Secondly
,
it
should
awaken
vs
vp
,
and
be
a
sharpe
spurre
in
our
sides
to
keepe
vs
alwayes
running
in
the
commandements
of
our
God
.
Oh
beloued
brethren
,
how
carefull
should
we
be
both
to
know
the
lawes
of
our
God
,
and
also
to
keepe
them
,
considering
that
otherwise
we
do
but
rebell
and
commit
treason
against
our
sweet
and
louing
God
?
Shall
we
rise
vp
against
him
that
hath
made
vs
?
against
him
that
hath
redeemed
vs
?
against
him
that
hath
sanctified
vs
?
against
him
that
doth
daily
prescrue
vs
?
and
against
him
in
one
word
,
that
will
glorifie
vs
hereafter
in
the
heauens
!
No
,
no
,
farre
be
this
from
our
soules
;
yet
this
we
must
needs
do
,
vnlesse
we
endeuor
carefully
to
keepe
his
commandements
.
And
therfore
,
I
beseech
you
,
looke
to
them
;
Let
them
be
a
lanterne
to
your
feete
,
and
a
light
to
your
paths
.
Let
them
be
your
counsellors
,
and
the
men
of
your
law
;
and
whatsoeuer
you
thinke
,
desire
,
speake
or
do
,
thinke
all
,
desire
all
,
speake
all
,
and
do
all
according
to
the
rule
and
direction
thereof
,
that
so
you
may
not
be
rebels
and
traytors
vnto
the
Lord
,
but
be
his
saithfull
seruants
and
true
subiects
vnto
your
liues
ende
.
Amen
.
The
end
of
the
third
Sermon
.
THE
FOVRTH
SERMON
vpon
the
second
Psalme
.
PSAL.
2.
VER.
4.5
.
&
6.
But
he
that
dwelleth
in
the
heauens
shall
laugh
:
the
Lord
shall
haue
them
in
derision
.
Then
shall
he
speake
vnto
them
in
his
wrath
,
and
vexe
them
in
his
sore
displeasure
,
saying
:
Euen
I
haue
set
my
king
vpon
Zion
mine
holy
Mountaine
.
HItherto
the
Prophet
hath
shewed
,
who
did
rebell
against
the
Lord
,
and
his
Annointed
.
Now
he
doth
begin
to
declare
,
what
the
Lord
,
and
his
Annointed
are
,
against
whom
they
do
so
rebell
.
The
Lord
is
set
out
in
these
three
verses
,
and
his
Annointed
in
the
three
next
.
The
scope
&
drift
in
the
description
of
them
both
,
is
one
and
the
selfe
same
,
and
it
stands
in
two
points
.
The
one
is
to
shew
,
that
all
the
opposition
or
resistance
that
is
made
against
them
is
in
vaine
,
and
to
no
purpose
.
The
other
is
to
declare
,
that
those
that
do
make
the
opposition
,
or
resistance
,
are
in
most
wofull
and
wretched
case
,
and
such
as
cannot
escape
most
fearefull
and
vnrecouerable
iudgements
;
vnlesse
they
do
in
time
preuent
the
same
,
by
true
and
hearty
repentance
or
amendment
of
life
,
in
turning
vnto
them
,
and
in
becoming
faithfull
and
loyall
subiects
vnto
them
,
as
they
ought
to
be
.
This
is
the
summe
of
all
these
verses
,
but
at
this
time
we
are
to
stand
vpon
the
three
former
alone
.
The
Prophet
going
about
to
describe
the
Lord
,
euen
the
Father
in
the
godhead
,
or
the
first
Person
in
the
Trinitie
,
notes
him
out
first
of
all
by
his
place
or
abode
;
which
is
not
vpon
the
earth
,
where
his
enimies
may
come
at
him
,
but
in
the
heauens
,
where
they
cannot
come
neare
vnto
him
,
so
that
all
their
power
,
〈◊〉
malice
intended
against
him
can
do
him
no
harme
.
The
which
thing
the
Almighty
doth
see
full
well
;
for
he
is
not
afraid
of
them
,
but
as
a
man
that
is
carelesse
of
his
enimie
,
whom
he
knowes
cannot
hurt
him
,
doth
nothing
but
laugh
and
deride
at
him
,
so
doth
he
laugh
and
deride
at
them
:
he
hath
them
in
derision
,
and
so
shall
haue
them
still
in
derision
.
This
were
enough
to
dismay
them
,
if
there
were
any
grace
in
them
.
But
yet
this
is
not
all
.
For
as
man
is
offended
with
those
that
rise
vp
against
him
,
and
doth
withall
punish
them
according
to
their
deserts
,
if
it
lie
in
his
power
to
do
it
;
so
is
the
Lord
offended
with
them
,
and
in
his
appointed
time
,
he
will
plague
them
.
His
wrath
is
greatly
kindled
against
them
,
and
his
hand
shall
be
stretched
out
in
a
most
wofull
manner
to
torment
them
.
Then
at
that
time
shall
they
know
with
a
seeling
and
tormenting
soule
,
what
he
is
,
against
whom
they
are
risen
vp
;
for
God
shall
then
disclose
it
vnto
them
,
saying
:
I
haue
set
my
king
vpon
Zion
mine
holy
mountaine
.
He
tooke
not
this
honour
vnto
himselfe
,
to
be
the
head
and
ruler
of
my
people
,
neither
was
he
aduanced
to
this
throne
of
gouernment
by
any
humane
authority
,
or
created
wight
;
but
I
,
euen
I
that
am
the
Lord
,
whom
the
heauen
of
heauens
cannot
containe
,
placed
him
in
his
roome
,
&
made
him
to
be
the
supreme
gouernor
of
my
people
:
how
then
durst
you
rebel
against
him
?
or
lift
vp
either
tongue
or
hand
,
to
speak
or
do
any
thing
which
might
be
contrary
vnto
him
?
The
summe
of
these
three
verses
is
nothing
else
but
a
description
of
the
Lord
(
or
the
first
person
in
the
godhead
)
against
whom
the
former
treason
or
rebellion
was
wrought
.
Summe
.
Wherein
(
before
we
come
to
the
parts
of
it
)
obserue
(
in
a
word
or
two
)
the
elegant
Antithesis
that
is
made
betwixt
him
and
his
aduersaries
:
First
,
they
are
many
,
but
he
is
but
one
:
Secondly
,
they
are
on
the
earth
,
but
he
is
in
heauen
:
Thirdly
,
they
rage
,
murmure
,
band
and
consult
;
but
he
laughs
and
smiles
.
Fourthly
,
they
intend
an
ouerthrow
to
him
,
but
he
prepares
plagues
for
them
.
Lastly
,
they
say
,
Come
,
let
vs
breake
their
bands
,
and
cast
their
cords
behind
vs
:
but
he
saith
,
I
haue
set
my
king
vpon
Zion
mine
holy
mountaine
.
So
here
is
God
against
man
,
and
heauen
against
earth
.
Iudge
you
now
,
who
shall
haue
the
victorie
.
But
to
the
parts
,
the
Lord
here
is
described
out
two
manner
of
wayes
.
The
one
is
in
regard
of
that
which
his
enimies
do
to
him
.
The
other
is
of
that
which
he
will
do
to
them
.
In
the
former
of
these
,
consider
the
place
where
he
is
,
then
his
deriding
or
laughing
at
his
enimies
:
both
which
doe
shew
,
that
all
their
forces
can
do
him
no
harme
,
but
shall
be
frustrated
and
be
brought
to
nought
.
First
,
because
he
is
out
of
their
reach
,
hee
being
in
heauen
,
and
they
vpon
the
earth
.
Then
secondly
,
because
he
doth
not
feare
,
as
men
do
,
who
are
in
some
perilous
danger
,
and
too
weake
for
their
aduersaries
,
but
doth
laugh
and
deride
at
them
,
as
we
are
wont
to
do
,
when
we
are
merrie
and
sure
of
safetie
,
and
do
see
how
to
frustrate
all
such
deuices
as
are
intended
against
vs
.
This
is
set
downe
in
the
fourth
verse
,
as
the
other
part
is
in
the
two
next
verses
following
.
But
he
that
is
in
heauen
(
saith
the
Prophet
)
doth
laugh
.
Here
I
will
stand
a
little
vpon
the
seuerall
members
,
and
afterward
conioyne
them
both
together
,
in
pressing
the
doctrine
and
vse
of
the
place
.
God
here
(
you
see
)
is
not
plainely
named
,
but
he
is
see
out
by
a
certaine
periphrasis
,
or
circumlocution
,
euen
by
one
that
dwelleth
,
or
as
others
reade
it
,
by
one
that
sitteth
in
heauen
;
the
Hebrew
word
Iosheb
affoordeth
either
of
them
;
for
it
comes
of
Iashab
,
which
signifieth
indifferently
to
dwell
,
or
to
sit
,
as
also
to
stay
and
to
abide
in
a
place
.
Howsoeuer
,
it
is
a
notable
description
of
God
,
whereby
the
Prophet
meaneth
to
shew
,
that
his
enimies
are
not
able
to
do
him
any
hurt
,
or
mightie
enough
to
stand
against
him
that
is
so
farre
aboue
them
.
For
as
it
is
euermore
a
great
aduantage
in
warre
,
to
haue
the
vpper
and
higher
place
in
fighting
against
the
aduersarie
(
as
to
be
on
a
hil
,
when
he
is
below
on
a
valley
)
so
is
it
vnpossible
for
those
who
are
vpon
the
earth
,
to
reach
them
with
any
blows
or
strokes
,
that
are
in
heauen
.
For
betwixt
these
2
places
(
heauen
&
earth
)
as
the
Astronomers
do
coniecture
,
there
are
seuen
score
&
eighteene
thousand
,
foure
hundreth
,
and
sixtie
three
miles
.
And
what
arrow
or
shot
of
gun
can
flie
so
farre
?
But
here
it
may
be
demanded
,
Obiect
.
whether
God
be
onely
in
heauen
,
and
not
vpon
the
earth
also
?
The
answer
is
,
Ans.
that
he
is
as
well
vpon
the
earth
,
as
in
the
heauens
,
according
to
his
owne
words
in
Ieremy
23.24
.
where
hee
tells
vs
,
that
hee
doth
fill
both
the
heauen
and
the
earth
.
And
this
you
must
hold
,
as
a
ground
infallible
,
that
he
is
in
all
places
;
for
as
Salomon
doth
confesse
of
him
in
1.
King
.
8.27
.
that
the
heauens
,
and
the
heauens
of
heauens
are
not
able
to
conteine
him
:
so
Dauid
doth
teach
vs
in
Psal.
139.7
.
&c.
that
he
is
euery
where
,
as
well
in
the
sea
and
earth
and
other
places
,
as
in
the
heauens
themselues
.
And
the
manner
how
he
is
thus
in
all
places
,
is
well
expressed
in
an
old
verse
,
which
is
this
,
Est
Deus
essenter
,
praesenter
,
vbique
potenter
,
That
is
:
God
is
euery
where
by
his
essence
,
by
his
presence
,
&
by
his
power
.
By
his
essence
or
diuine
being
,
because
it
is
he
that
immediatly
worketh
al
things
,
both
in
heauen
&
earth
.
For
we
liue
&
moue
&
haue
our
being
in
him
,
as
it
is
in
Acts.
17.28
.
By
his
presence
,
because
he
seeth
&
beholdeth
all
things
,
&
euery
matter
is
naked
&
open
to
his
eies
,
as
those
are
to
ours
,
that
stand
in
our
presence
before
vs
,
as
it
is
in
Heb.
4.13
.
By
his
power
,
because
he
doth
sustaine
and
hold
vp
al
the
creatures
in
the
whole
world
,
their
strength
&
vertue
being
nothing
else
but
as
a
small
portion
,
flowing
from
that
welspring
of
all
fulnesse
,
which
is
in
him
,
as
it
is
in
Hebr.
1.3
.
and
Math.
4.4
.
So
that
by
this
it
is
apparant
,
that
God
is
not
tied
vp
in
the
heauens
,
as
hauing
nothing
to
do
here
vpon
the
earth
or
sea
,
as
Atheists
and
Epicures
iudge
,
who
thinke
that
all
things
do
fall
out
by
the
course
of
nature
,
chance
,
fortune
(
as
they
call
it
)
and
the
policy
of
man
.
You
see
that
he
is
in
all
places
;
he
is
present
with
vs
wheresoeuer
we
be
:
he
doth
consider
of
all
our
workes
:
he
doth
know
our
sitting
downe
,
and
our
rising
vp
:
he
doth
vnderstand
our
thoughts
a
farre
off
:
he
doth
compasse
our
paths
,
and
he
is
accustomed
to
all
our
wayes
,
as
we
may
see
most
excellently
in
the
beginning
of
that
139.
Psalme
,
which
was
quoted
before
.
And
therefore
euery
man
should
take
heed
,
how
he
doth
conuerse
and
liue
here
in
this
pilgrimage
before
him
.
But
yet
he
is
sayd
rather
to
be
in
heauen
,
then
in
the
earth
or
in
any
other
place
many
times
in
the
word
,
and
that
for
two
causes
.
The
one
is
,
because
he
is
most
glorious
there
,
and
fullest
of
all
honour
and
dignitie
;
that
being
the
throne
of
his
Maiestie
,
whereas
the
earth
is
but
his
footstoole
,
Esay
66.1
.
The
other
is
,
because
there
he
doth
manifest
himselfe
,
as
most
of
all
,
and
in
the
greatest
splendencie
that
may
be
,
so
immediatly
,
and
not
by
meanes
(
whether
ordinary
,
or
extraordinary
)
as
hee
doth
here
in
this
world
,
as
may
be
seene
at
large
in
the
21.
Chapter
of
the
Reuelations
,
and
other
places
of
the
Scripture
besides
.
But
the
chiefe
end
wherefore
he
is
here
sayd
in
our
text
which
is
in
hand
,
to
be
in
heauen
,
is
to
note
the
vnablenesse
of
his
enimies
to
do
him
hurt
,
or
to
preuaile
against
him
.
Other
ends
there
are
of
this
saying
elsewhere
,
but
this
is
the
onely
and
principall
end
of
it
here
,
and
it
is
excellent
for
that
purpose
,
as
was
obserued
before
.
But
to
come
to
the
other
member
,
as
God
is
sayd
to
sit
or
dwell
in
heauen
,
so
he
is
sayd
withall
,
to
laugh
and
to
make
a
mocke
or
derision
of
them
.
But
he
that
dwelleth
in
heauen
shall
laugh
,
the
Lord
shall
haue
them
in
derision
.
Some
reade
this
in
the
present
tense
,
saying
,
But
he
that
dwelleth
in
heauen
doth
laugh
,
the
Lord
hath
them
in
derision
;
or
doth
deride
them
.
But
we
may
take
it
as
it
is
translated
in
the
future
tense
;
for
so
it
is
in
the
Hebrew
text
.
A
man
may
laugh
at
the
first
;
but
weepe
after
;
&
a
man
may
make
a
derision
of
his
enimie
at
the
beginning
,
but
come
to
ruine
and
destruction
himselfe
at
the
ending
.
But
it
shall
not
be
so
with
God
:
he
shall
laugh
both
at
the
first
,
and
at
the
last
,
and
make
a
mocke
of
his
aduersaries
as
well
at
the
ending
as
at
the
beginning
.
And
therefore
I
thinke
,
the
holy
Ghost
did
of
purpose
rather
expresse
his
mind
in
the
future
tense
,
then
in
the
present
tense
:
not
to
deny
a
present
act
,
but
to
include
the
continuance
of
it
,
as
though
God
did
not
onely
do
it
now
,
but
should
do
it
still
.
His
meaning
is
,
that
the
Lord
doth
not
feare
the
conspiracies
and
rebellion
of
his
enimies
,
which
were
mentioned
in
the
three
first
verses
of
this
Psalme
,
&
that
he
makes
no
account
or
reckning
of
them
,
but
doth
so
lightly
respect
them
,
as
matters
that
he
both
will
and
can
dash
all
to
peeces
,
when
it
pleaseth
him
.
For
here
in
this
verse
and
the
next
verse
following
is
a
figure
,
called
Anthropopatheia
,
which
is
,
when
things
are
spoken
of
God
according
to
man
,
and
as
his
capacity
is
able
to
comprehend
.
For
we
must
not
take
the
words
literally
,
but
figuratiuely
;
for
to
speake
properly
,
God
doth
not
laugh
,
nor
make
a
derision
of
any
;
onely
man
doth
this
,
but
he
doth
it
not
.
And
therefore
I
say
,
the
words
are
to
be
taken
figuratiuely
,
as
they
also
are
which
are
ascribed
vnto
wisedome
in
the
latter
end
of
the
first
Chapter
of
the
Prouerbes
,
when
Salomon
tels
vs
,
that
she
will
laugh
at
the
destruction
of
the
wicked
,
and
mocke
when
their
feare
commeth
.
If
some
foolish
hare-braind
youth
of
no
strength
or
skill
,
should
send
a
challenge
vnto
some
wise
discreet
captaine
of
great
valour
and
experience
in
warfare
;
the
captaine
would
but
laugh
at
him
,
and
make
a
game-stocke
of
him
,
as
knowing
that
he
can
do
him
no
harme
,
but
will
easily
without
any
ado
be
ouerthrown
by
him
.
So
after
the
same
maner
,
that
we
might
know
that
the
Lord
feares
none
of
his
enimies
,
as
such
as
can
do
him
no
hurt
,
but
that
hee
can
easily
at
his
pleasure
bring
all
their
deuices
to
nought
,
&
ouercome
them
when
he
wil
,
he
is
said
here
(
after
the
maner
of
men
)
to
laugh
at
them
,
&
to
haue
them
in
derision
.
God
then
laughes
at
his
enemies
,
not
because
he
doth
like
of
them
,
or
of
their
attempts
against
him
,
as
we
doe
oftentimes
laugh
at
such
things
as
please
vs
well
;
but
because
hee
cares
not
for
them
,
and
doth
see
that
all
their
plots
are
in
vaine
which
are
intended
against
him
.
But
why
is
this
doubled
,
may
you
say
?
for
what
cause
doth
the
Prophet
tell
vs
of
one
thing
thing
twise
?
First
,
he
saith
,
that
God
shall
laugh
at
them
:
then
after
that
he
saith
againe
,
that
he
shall
haue
them
in
derision
:
For
seeing
to
laugh
at
one
,
and
to
haue
him
in
derision
is
all
one
,
and
the
one
of
them
doth
not
differ
from
the
other
in
sense
and
meaning
,
the
question
may
bee
well
moued
,
why
the
Prophet
should
vse
them
both
,
and
not
content
himselfe
with
one
of
them
alone
?
The
answere
is
this
,
that
he
did
it
,
the
better
to
note
out
the
certainty
and
assurednesse
of
the
thing
whereof
he
doth
speake
.
For
as
Pharaohs
dreames
were
doubled
,
the
one
of
the
kine
,
the
other
of
the
corne
,
because
the
thing
which
he
saw
in
his
dreames
,
was
established
by
God
,
and
God
did
hasten
to
performe
it
;
as
it
is
in
Gen.
41.32
.
So
the
Prophet
here
doth
double
his
words
,
because
the
matter
whereof
he
maketh
mention
,
is
most
certaine
and
sure
,
and
such
as
he
would
haue
no
man
to
doubt
thereof
.
And
for
this
purpose
(
you
know
)
doe
we
our selues
oftentimes
double
our
sayings
,
and
therefore
it
is
as
much
in
effect
,
as
if
he
had
said
:
But
hee
that
dwelleth
in
the
heauen
shall
laugh
,
yea
I
say
againe
,
the
Lord
shall
laugh
,
and
haue
them
in
derision
;
doubt
not
of
it
,
but
beleeue
it
,
for
it
is
a
thing
most
certaine
and
true
,
as
heauen
it selfe
.
The
consideration
whereof
should
make
vs
bee
afraid
to
doe
any
thing
against
the
Lord
.
For
of
all
things
we
do
abhorre
this
most
,
to
be
made
a
laughing
stocke
and
a
may-game
to
our
aduersaries
.
The
Saints
do
complaine
of
it
in
the
44.
psalme
.
The
Prophet
Esay
in
the
8.
chapter
of
his
prophesie
.
Dauid
in
the
22.
psalme
.
And
Paul
in
the
4
chapter
of
his
1.
epistle
to
the
Corinthians
.
And
surely
if
this
bee
tart
and
irkesome
vnto
Gods
owne
children
,
how
shall
the
wicked
bee
able
to
beare
it
?
Yet
here
we
see
,
that
God
doth
make
a
sport
at
all
his
aduersaries
,
and
doth
laugh
and
deride
at
them
.
Oh
let
the
due
regard
of
this
phrase
or
manner
of
speech
,
stay
vs
alwayes
from
all
rebellion
against
him
,
and
cause
vs
to
bee
vpright
in
our
wayes
.
For
shall
we
be
a
laughter
and
derision
vnto
the
Almightie
?
No
,
no
,
beware
we
of
that
.
But
to
leaue
the
seuerall
members
(
wheron
many
things
might
be
obserued
,
if
need
did
so
require
)
&
to
conioyne
them
together
as
they
ought
to
be
,
out
of
them
we
gather
this
doctrine
:
Doct.
That
no
power
or
deuice
of
man
shall
bee
able
to
stand
against
the
Lord
,
but
shal
be
ouerthrowne
and
be
brought
to
nought
.
For
this
is
the
end
(
as
you
haue
heard
)
why
these
two
things
are
reported
of
God
,
the
one
of
his
being
in
heauen
,
the
other
of
his
laughing
at
his
aduersaries
,
euen
to
shew
that
that
conspiracy
which
was
made
against
him
&
his
annoynted
,
should
not
prosper
or
preuaile
,
but
vanish
&
come
to
nothing
.
So
that
the
doctrine
is
rightly
collected
out
of
the
text
;
and
it
may
be
proued
vnto
vs
out
of
sundry
places
of
sacred
Writ
,
but
I
wil
touch
some
two
or
three
onely
at
this
time
,
and
so
passe
it
ouer
.
The
first
is
out
of
the
Prophet
Isay
in
the
8
chapter
of
his
prophesie
,
and
the
9.
and
10
verses
thereof
,
when
he
saith
;
Gather
together
on
heaps
ô
yee
people
,
and
yee
shall
bee
broken
to
peeces
,
and
hearken
ye
of
farre
countries
:
Gird
your selues
,
&
you
shall
bee
broken
in
peeces
:
gird
your selues
,
and
you
shall
bee
broken
in
peeces
.
Take
counsell
together
,
and
it
shall
be
brought
to
nought
:
pronounce
a
decree
,
yet
shall
it
not
stand
:
for
God
is
with
vs
.
The
second
is
in
the
33.
Psalme
,
&
the
10.
&
11.
verses
thereof
,
where
the
Prophet
Dauid
saith
:
The
Lord
breaketh
the
counsell
of
the
heathen
,
and
bringeth
to
nought
the
deuices
of
the
people
.
The
counsell
of
the
Lord
shall
stand
for
euer
,
and
the
thoughts
of
his
heart
throughout
all
ages
.
The
third
and
last
is
the
12.
chapter
of
the
Reuelations
,
and
the
7.
and
8
verses
thereof
,
where
Iohn
saith
:
And
there
was
a
battell
in
heauen
,
Michael
and
his
Angels
fought
against
the
Dragon
,
and
the
Dragon
fought
and
his
Angels
.
But
they
preuailed
not
,
neither
was
their
place
found
any
more
in
heauen
.
Thus
you
see
that
nothing
can
stand
against
the
Lord
,
but
all
doth
come
to
nought
that
is
raised
vp
against
him
.
And
the
reason
thereof
is
this
,
partly
because
he
is
wiser
then
all
,
seeing
which
way
to
preuent
his
enemies
,
and
to
bring
his
owne
purpose
to
passe
;
and
partly
because
hee
is
stronger
then
all
,
being
able
to
doe
whatsoeuer
hee
will
,
both
in
heauen
and
earth
,
according
to
Pauls
words
in
1.
Cor.
1.25
.
when
hee
saith
:
For
the
foolishnesse
of
God
is
wiser
then
men
,
and
the
weaknesse
of
God
is
stronger
then
men
.
The
vse
of
this
doctrine
is
manifold
,
Vse
.
but
yet
it
standeth
chiefly
in
three
things
.
The
first
is
,
to
teach
vs
what
shall
bee
the
end
of
all
the
plots
which
the
wicked
haue
in
their
soules
against
the
Lord
,
and
such
as
do
cleaue
vnto
him
.
They
shal
vanish
and
come
to
nothing
,
being
like
in
this
respect
as
the
child
in
the
mothers
wombe
,
that
there
doth
perish
,
and
neuer
come
aline
into
this
world
:
or
like
vnto
his
dreame
who
is
busie
all
the
night
in
his
sleepe
about
gold
and
rich
preferments
,
and
yet
in
the
morning
is
as
poore
as
when
he
went
to
bed
.
In
a
word
,
they
do
but
lose
their
labour
,
as
he
doth
who
goeth
about
by
washing
to
make
a
Black-moore-white
:
or
by
teaching
to
make
an
asse
play
vpon
an
harpe
.
Let
this
be
a
continuall
meditation
with
vs
euery
day
and
night
.
The
second
is
,
to
pull
vs
backe
from
all
such
matters
as
doe
tend
any
manner
of
way
against
the
Lord
.
For
let
vs
assure
our
owne
soules
,
that
if
we
attempt
any
such
thing
,
wee
shall
haue
no
good
successe
therein
,
but
our
endeuours
shall
bee
brought
to
nought
.
I
beseech
you
remember
what
Gamaliel
said
,
and
follow
his
counsell
which
he
gaue
vnto
the
Iewes
when
they
stroue
against
the
Apostles
,
and
went
about
to
hinder
all
preaching
in
the
name
of
Christ
.
Men
of
Israel
(
saith
he
)
take
heede
to
your selues
,
what
you
intend
to
do
,
touching
these
men
:
refraine
your selues
from
them
,
and
let
them
alone
.
For
if
this
counsell
,
or
this
worke
,
be
of
men
,
it
will
come
to
nought
;
but
if
it
be
of
God
,
ye
cannot
destroy
it
,
lest
ye
bee
found
euen
sighters
against
God
,
as
it
is
in
Acts
5
,
35
,
&c.
But
some
may
say
:
Obiect
.
None
of
vs
are
so
beastly
as
to
fight
against
the
Lord
himselfe
.
Ans.
Ans.
Let
no
man
be
deceiued
.
For
we
doe
all
of
vs
warre
against
him
many
wayes
,
and
as
in
generall
,
when
wee
doe
violate
and
breake
his
statutes
,
refusing
to
doe
that
which
he
hath
commanded
vs
for
to
do
:
so
in
particular
we
doe
it
foure
manner
of
waies
,
The
one
is
when
we
oppose
our selues
against
the
Magistrates
of
the
common
wealth
,
whom
hee
hath
set
ouer
vs
for
to
rule
&
gouerne
vs
For
to
resist
them
is
to
resist
God
himselfe
,
as
Paul
doth
shew
in
Rom.
13.1.2
.
Another
is
when
we
doe
oppose
our selues
against
the
Ministers
of
the
Church
,
whom
he
hath
raised
vp
to
teach
and
instruct
vs
.
For
to
resist
them
is
to
resist
God
himselfe
,
as
Christ
hath
taught
vs
in
Luke
10.16
.
The
third
is
when
we
do
oppose
our selues
against
the
word
of
God
,
and
such
heauenly
ordinances
of
his
as
he
hath
bestowed
vpon
men
for
his
owne
worship
,
and
the
saluation
of
mans
soule
.
For
to
resist
them
is
to
resist
God
himselfe
,
as
Gamaliel
doth
insinuate
in
the
place
of
the
Acts.
before
quoted
.
The
fourth
and
last
is
,
when
wee
doe
oppose
our selues
against
the
children
of
God
,
and
the
members
of
lesus
Christ
.
For
to
resist
them
is
to
resist
God
himselfe
,
as
Zecharie
doth
declare
,
in
Zech.
2.8
.
All
these
wayes
do
men
in
euery
place
almost
lift
vp
themselues
against
the
Lord
:
but
beware
we
that
we
ioyne
not
with
them
therein
;
but
let
vs
cary
our selues
holy
and
reuerently
in
all
these
respects
,
as
we
ought
to
do
:
otherwise
we
shall
be
crost
in
our
purposes
,
and
pay
most
dearely
for
it
at
the
last
.
The
third
and
last
is
to
comfort
vs
,
who
haue
such
a
strong
and
wise
God
on
our
side
,
that
nothing
can
preuaile
against
him
.
It
is
a
great
comfort
vnto
a
man
to
serue
such
a
maister
as
will
alwaies
take
his
part
,
&
see
him
wronged
by
no
man
:
but
then
especially
is
his
heart
exhilerated
with
much
ioy
&
alacritie
,
when
he
doth
vnderstand
that
none
is
able
to
make
his
part
good
with
his
maister
,
but
he
doth
alwaies
preuaile
against
all
.
What
a
consolation
then
and
ioy
of
spirit
ought
it
to
be
vnto
vs
,
seeing
our
maister
&
Lord
whom
we
serue
,
is
not
only
omnipotent
in
himselfe
,
being
stronger
then
all
,
but
also
so
louing
to
vs
,
that
hee
doth
alwaies
take
our
part
,
and
so
assist
vs
from
time
to
time
,
that
we
shall
still
ouercome
our
foes
,
and
not
bee
vanquished
by
them
?
Oh
let
vs
ponder
often
on
this
poynt
.
For
it
will
be
a
good
cordial
medicine
vnto
vs
in
all
diseases
whatsoeuer
,
and
it
will
reuiue
vs
like
Aqua
vitae
or
rosa
Solis
when
we
are
ready
to
faint
or
sinke
.
Hitherto
you
haue
heard
a
description
of
the
Lord
in
regard
of
that
which
his
enimies
do
to
him
.
Now
you
must
marke
how
he
is
described
in
respect
of
that
which
he
will
do
to
them
.
And
that
is
also
two
manner
of
waies
,
the
one
is
by
his
workes
,
the
other
is
by
his
words
:
by
his
works
in
the
first
verse
,
and
by
his
words
in
the
fixth
verse
.
His
workes
containe
his
anger
against
them
,
and
the
effects
thereof
,
which
are
fearefull
plagues
tormenting
them
.
The
speech
is
allegoricall
and
drawne
from
man
,
as
was
touched
before
:
for
the
Prophet
doth
speake
of
God
according
to
man
,
and
as
hee
is
well
able
to
conceiue
of
him
:
not
that
there
is
any
passion
of
choler
or
anger
in
God
,
as
there
is
in
man
(
for
he
is
free
from
all
passions
whatsoeuer
;
)
but
the
meaning
is
,
that
God
was
much
offended
with
them
for
their
rebellion
,
and
so
are
displeased
with
them
for
it
.
And
whereas
man
is
angry
and
wrathfull
,
he
wil
strike
and
lay
on
,
and
take
reuenge
vpon
such
as
do
offend
him
:
so
the
Lord
would
be
reuenged
vpon
them
,
and
plague
them
according
to
their
deserts
,
as
being
highly
offended
with
them
for
their
euill
wayes
and
rebellion
against
him
.
Then
shall
hee
speake
vnto
them
in
his
wrath
(
saith
the
Prophet
)
and
vexe
them
in
his
soare
displeasure
.
That
is
,
ouer
&
besides
his
former
deriding
of
them
,
or
laughing
at
them
,
he
shal
be
exceeding
much
offended
with
them
,
&
in
his
soare
displeasure
against
them
he
shal
confound
them
,
&
and
bring
such
iudgements
vpon
them
,
that
they
shall
bee
vexed
with
the
cruell
paine
and
remedilesse
griefe
thereof
.
So
then
here
is
set
downe
how
the
Lord
takes
the
matter
at
his
enimies
hands
,
and
how
they
shall
speede
for
the
same
;
though
he
doth
laugh
,
yet
he
is
angry
,
and
much
offended
with
them
for
it
;
and
though
they
be
many
&
great
ones
,
yet
they
shall
not
escape
vnpunished
,
but
be
plagued
according
to
their
wretched
waies
.
For
Gods
speaking
here
vnto
them
is
not
by
word
of
mouth
,
but
by
stroake
of
hand
.
Sometimes
he
speakes
by
word
of
mouth
vnto
men
,
as
he
did
heretofore
by
his
Prophets
and
Apostles
,
and
as
hee
doth
still
vnto
vs
by
the
holy
Scriptures
,
and
the
faithfull
expositors
thereof
.
Otherwhiles
againe
he
speakes
to
men
by
the
stroakes
of
his
hand
,
as
euer
he
hath
done
,
and
daily
doth
,
when
he
doth
punish
them
for
their
sinnes
,
and
lay
some
iudgements
vpon
them
for
their
iniquities
.
Of
this
manner
of
speaking
doth
Elihu
make
mention
in
Iob
,
cap.
33.
vers.
14.
and
so
forward
,
where
hee
doth
shew
,
that
God
doth
not
onely
speake
to
men
by
dreames
and
visions
of
the
night
,
pulling
them
as
it
were
by
the
eares
,
and
leauing
euen
in
their
minds
an
impression
of
those
great
punishments
which
hang
ouer
their
heads
,
to
this
end
,
that
he
might
warne
and
teach
them
,
to
lay
aside
those
things
which
they
were
intended
to
do
,
and
that
he
might
for
bid
them
to
continue
in
their
wicked
enterprises
:
but
also
when
man
will
not
take
heed
by
these
warnings
,
he
goeth
on
the
second
time
to
speake
vnto
him
by
his
stroakes
and
iudgements
,
in
laying
some
grieuous
sickenesse
vpon
his
body
,
whereby
he
is
brought
as
it
were
to
deaths
dore
,
being
daily
tormented
with
grieuous
paine
,
euen
as
he
lyeth
on
his
bed
,
and
being
so
changed
through
leannesse
,
and
the
rage
of
his
disease
,
that
he
is
rather
like
to
them
that
lye
in
the
graue
,
then
to
any
of
the
liuing
.
Now
after
this
manner
is
the
word
here
to
be
taken
,
as
the
circumstance
of
the
place
doth
shew
,
and
as
the
words
following
doe
declare
.
And
the
word
also
here
vsed
in
the
Hebrew
tongue
,
called
Iedabber
,
comming
of
the
root
Dabar
,
doth
signifie
as
well
to
destroy
(
as
some
iudge
)
as
to
speak
.
So
that
a
man
may
translate
it
(
if
he
will
)
after
this
sort
:
Then
shall
he
destroy
them
in
his
wrath
,
and
vexe
them
in
his
sore
displeasure
.
But
howsoeuer
,
you
see
the
sense
and
meaning
is
all
one
,
and
that
the
Prophet
doth
intend
no
other
thing
hereby
,
but
to
shew
,
that
they
shall
be
ouerthrowne
,
and
come
to
some
fearefull
ends
,
that
did
so
rise
vp
against
the
Lord
and
his
Annoynted
,
as
you
heard
in
the
beginning
of
this
Psalme
.
And
that
this
also
did
fall
out
accordingly
,
and
in
the
same
manner
,
as
the
text
doth
here
speake
,
was
at
large
deliuered
vnto
you
in
my
first
lecture
vpon
this
Psalme
,
when
I
did
runne
ouer
the
whole
body
thereof
at
once
together
:
and
therefore
I
will
not
now
stand
vpon
it
againe
,
but
referre
you
onely
vnto
that
which
was
then
spoken
,
hoping
that
you
haue
it
in
good
remembrance
still
to
your
sweet
comfort
and
holy
instruction
.
The
doctrine
of
the
place
at
this
time
to
be
considered
,
is
this
,
Doct.
That
the
enimies
of
Gods
Church
shall
be
ouerthrowne
,
and
be
confounded
by
the
breath
of
the
Almighty
for
their
rebellion
against
him
,
euen
as
the
enimies
of
Dauid
and
Christ
here
were
for
their
resisting
of
him
.
Surely
as
they
came
to
fearefull
ends
;
so
shall
those
that
rise
vp
from
time
to
time
against
Gods
children
,
they
,
euen
they
also
,
shall
come
to
fearefull
ends
.
The
Lord
that
is
at
their
right
hand
,
shall
wound
Kings
in
the
day
of
his
wrath
,
he
shall
be
iudge
among
the
heathen
,
he
shall
fill
and
with
dead
bodies
,
and
smite
the
head
ouer
great
countries
,
as
it
is
in
Psal.
110.5.6
.
You
know
what
God
doth
saith
to
Edom.
For
thy
cruelty
(
saith
he
)
against
thy
brother
Iacob
,
shame
shall
couer
thee
,
and
thou
shalt
be
cut
off
for
euer
.
Obadiah
vers
.
10.
You
know
what
God
doth
say
of
Moah
,
and
of
the
children
of
Ammon
.
I
haue
heard
(
saith
he
)
the
reproach
of
Moab
,
and
therebukes
of
the
children
of
Ammon
,
whereby
they
vpbraided
my
people
,
and
magnified
themselues
against
their
borders
.
Therefore
as
I
liue
,
saith
the
Lord
God
of
hoasts
,
the
God
of
Israel
,
Surely
Moab
shall
be
as
Sodom
,
and
the
children
of
Ammon
as
Gomorah
:
euen
the
breding
of
nettles
,
and
salt-pits
,
and
a
perpetuall
desolation
;
the
residue
of
my
folke
shall
spoile
them
,
&
the
remnant
of
my
people
shall
possesse
them
.
This
shall
they
haue
for
their
pride
,
because
they
haue
reproached
,
and
magnified
themselues
against
the
Lord
of
hoasts
people
,
in
Zeph.
2.8.9.10
.
You
know
what
God
doth
say
to
Abraham
.
I
will
also
(
saith
he
)
blesse
them
that
blesse
thee
,
and
curse
them
that
curse
thee
,
in
Gen.
12.3
.
And
what
he
saith
to
his
whole
people
of
Israel
.
Behold
(
saith
he
)
I
will
bruise
all
that
afflict
thee
,
so
that
none
shall
be
spared
,
in
Zeph.
3.19
.
Lastly
you
know
(
to
pretermit
other
places
)
what
God
doth
to
that
huge
army
of
Gog
and
Magog
,
that
compasseth
the
Saints
and
holy
citty
about
,
spoken
of
in
Reuel.
20.9
.
But
fire
(
saith
the
text
there
)
came
downe
from
God
out
of
heauen
,
and
deuoured
them
.
To
this
we
might
adde
many
examples
,
if
neede
did
so
require
:
as
that
of
Aegypt
,
who
were
plagued
with
ten
seuerall
plagues
from
heauen
,
one
comming
after
another
,
and
in
the
end
were
drowned
(
the
most
of
them
)
in
the
redde
sea
,
for
setting
themselues
against
the
Lords
people
the
children
of
Israel
.
As
that
of
Haman
,
who
lost
all
his
dignity
,
and
the
great
honour
which
he
had
,
&
in
the
end
was
hanged
vpon
a
gallowes
,
for
seeking
the
ouerthrow
of
Mordecay
,
and
those
of
the
Iewes
as
did
belong
to
the
Lord
.
As
lastly
that
(
with
diuers
others
)
of
the
whole
nation
of
the
Iewes
themselues
,
who
were
sundry
times
plagued
by
God
from
heauen
,
and
by
men
from
the
earth
,
and
in
the
end
came
to
the
woefullest
calamitie
,
as
euer
pen
did
put
to
paper
,
for
killing
the
Prophets
from
time
to
time
,
and
for
murdering
Christ
,
and
such
as
did
appertaine
vnto
him
.
So
that
whereas
they
cryed
out
and
said
:
His
bloud
be
vpon
vs
and
our
children
,
as
it
is
in
Math.
27.25
.
his
bloud
indeed
fell
vpon
them
;
for
they
were
so
punished
for
it
,
that
they
were
murdered
most
of
them
at
the
destruction
of
Ierusalem
,
their
bloud
running
about
the
streets
like
a
riuer
of
water
;
and
they
are
now
to
this
day
in
great
contempt
amongst
all
nations
;
as
many
thousands
of
them
also
do
lye
boyling
in
hell
,
and
there
shall
remaine
in
their
torments
for
it
,
for
euermore
.
O
misery
of
all
miseries
!
Great
was
their
calamitie
,
when
their
citty
was
besieged
,
at
what
time
they
were
driuen
to
eate
the
leather
of
their
shooes
,
the
leather
of
their
girdles
,
the
leather
of
their
bucklers
,
and
targets
,
the
dung
of
their
stables
,
and
in
the
end
their
very
children
.
Woefull
was
their
case
,
when
they
began
to
issue
out
,
compelled
with
famine
,
when
they
were
still
taken
and
crucified
vpon
crosses
,
and
gibbets
set
vp
before
the
wals
,
that
they
which
were
within
might
see
them
,
and
giue
ouer
,
but
yet
they
would
not
:
fiue
hundred
a
day
were
thus
hanged
vp
,
till
there
were
neither
trees
to
be
gotten
,
nor
any
more
space
left
to
set
them
in
.
Fearefull
was
their
estate
,
when
certaine
of
them
,
getting
meate
for
compassion
sake
in
the
campe
of
the
enimes
,
were
yet
so
persecuted
with
the
anger
of
God
,
that
when
they
hoped
their
liues
were
in
some
safety
,
suddenly
in
the
night
by
the
bloody
souldiers
(
imagining
that
sure
they
had
Gold
and
Iewels
within
them
,
which
they
had
swallowed
to
conuey
them
for
their
vse
)
were
miserably
slain
,
and
slit
vp
,
their
bowels
taked
in
for
that
which
haply
was
not
there
,
to
the
number
of
two
thousand
in
one
night
.
Pittifull
was
their
condition
,
when
there
was
a
desire
to
know
the
number
of
dead
carkasses
carried
out
of
the
citty
,
for
want
of
buriall
,
to
be
throwne
into
the
ditches
,
as
dung
vpon
the
earth
;
but
the
number
was
numberlesse
,
and
no
way
to
know
it
certainely
,
but
out
of
one
gate
the
keeper
had
noted
to
be
carried
out
an
hundred
and
fifty
thousand
dead
bodies
.
Who
can
speake
or
heare
of
these
matters
,
almost
with
dry
eyes
?
But
yet
this
is
not
the
worst
,
for
the
damnation
of
their
soules
and
bodies
in
hell
doth
go
far
beyond
it
,
where
is
weeping
and
gnashing
of
teeth
for
euermore
.
Alas
,
alas
,
our
hearts
may
breake
out
into
drops
of
bloud
,
to
thinke
vpon
that
their
misery
.
For
first
,
their
paine
there
is
intollerable
,
farre
worse
then
the
burning
of
any
fire
with
vs
,
let
it
be
a
thousand
times
hotter
then
it
is
.
Secondly
it
is
eternall
,
and
euerlasting
,
neuer
to
haue
any
end
,
like
that
fire
which
doth
alwaies
burne
,
and
can
neuer
be
quenched
.
And
thirdly
it
is
continuall
without
any
intermission
or
ease
comming
betwixt
it
,
they
lying
in
torments
euery
day
,
and
euery
night
,
and
not
hauing
so
much
as
one
minute
of
an
houre
in
a
million
of
yeares
to
rest
in
.
Thus
doth
God
speake
to
them
in
his
wrath
,
and
vexe
them
in
his
sore
displeasure
.
The
reason
hereof
is
this
,
Reason
.
because
he
is
offended
with
them
for
their
sinne
which
they
doe
commit
herein
against
him
,
and
hath
the
same
in
great
hatred
and
detestation
.
For
as
Dauid
doth
tell
vs
in
the
5.
and
11.
Psalmes
,
that
the
foolish
shall
not
stand
in
the
Lords
sight
,
nor
him
that
speaketh
lies
,
but
shall
be
destroyed
;
and
that
vpon
the
wicked
he
shall
raine
snares
,
fire
,
and
brimstone
,
and
stormy
tempest
,
this
is
the
portion
of
their
cup
:
so
he
doth
teach
vs
withall
,
what
is
the
cause
thereof
,
in
the
same
places
,
namely
this
,
because
he
is
not
a
God
that
loueth
wickednesse
nor
iniquitie
,
neither
shall
euill
dwell
with
him
;
but
he
is
one
that
loueth
righteousnesse
,
and
hateth
iniquity
,
and
such
as
worke
the
same
.
The
places
aboue
quoted
doe
touch
this
matter
,
and
shew
the
particular
sinne
,
for
which
these
iudgements
come
.
But
yet
a
man
may
aske
&
say
:
Why
is
God
so
much
moued
for
the
wrongs
that
are
offered
to
his
children
:
Wherefore
doth
the
sinne
committed
against
them
,
so
stirre
him
to
wrath
,
and
indignation
against
the
offenders
therein
?
Cannot
he
be
quiet
whilst
he
himselfe
is
not
touched
?
and
so
lightly
passe
ouer
the
matter
?
No
,
no
,
he
cannot
in
any
sort
.
For
if
you
touch
them
once
,
you
touch
him
.
He
that
toucheth
you
(
saith
Zechariah
to
Gods
children
,
in
Zech.
2.8
.
toucheth
the
apple
of
his
eye
.
I
trow
,
if
a
man
take
in
your
eyes
,
you
will
set
him
further
,
if
you
can
,
and
teach
him
what
it
is
to
medle
with
that
tender
member
,
that
is
so
deare
vnto
you
.
So
doth
the
Lord
deale
with
these
:
because
his
children
are
deare
and
precious
vnto
him
,
he
cannot
see
them
wronged
,
but
must
needes
take
their
parts
,
and
be
reuenged
vpon
their
aduersaries
for
such
abuses
as
they
do
offer
vnto
them
.
Because
thou
wast
precious
in
my
sight
(
saith
the
Lord
to
Israel
)
and
thou
wast
honorable
,
and
I
loued
theee
,
therefore
will
I
giue
man
for
thee
,
and
people
for
thy
sake
,
as
it
is
in
Esay
43.4
.
And
as
though
this
were
not
enough
,
the
Prophet
Nahum
doth
tell
vs
,
That
he
is
iealous
ouer
his
people
,
that
he
reserueth
wrath
for
his
enimies
,
that
he
will
take
vengeance
on
his
aduersaries
,
and
make
an
vtter
destruction
of
them
,
comming
like
a
fire
vnto
them
,
as
vnto
thornes
folden
one
in
another
,
and
as
vnto
drunkards
in
their
drunkennesse
:
so
that
they
shall
be
deuoured
as
stubble
fully
dried
.
Nahum
1.2.9.10
.
This
is
the
cause
and
reason
,
wherefore
the
Lord
doth
so
take
on
;
in
regard
whereof
Christ
said
vnto
Paul
,
when
he
did
molest
and
trouble
such
as
did
beleeue
in
him
,
Saul
,
Saul
,
Why
dost
thou
persecute
me
?
as
it
is
in
Acts
9.4
.
taking
that
to
be
done
to
himselfe
,
which
was
done
to
them
.
Wherefore
out
of
this
place
we
may
learne
,
Vse
.
first
to
abstaine
from
all
such
things
as
are
iniurious
vnto
Gods
Saints
,
and
hurtfull
vnto
such
as
do
belong
to
him
.
What
do
you
imagine
(
saith
Nahum
the
Prophet
)
against
the
Lord
?
he
will
make
an
vtter
destruction
,
affliction
shall
not
rise
vp
the
second
time
.
Chap.
1.9
.
Because
the
Lord
will
destroy
those
that
imagine
euill
against
his
people
,
therefore
the
Prophet
doth
thinke
it
to
be
meere
foolishnesse
and
madnesse
to
attempt
any
thing
against
them
,
and
good
wisedome
to
be
quiet
,
and
to
let
them
alone
.
One
reason
we
had
before
for
this
,
which
is
,
our
not
preuailing
against
them
;
but
this
is
more
strong
&
forcible
then
that
.
For
all
men
by
nature
do
desire
most
their
ease
and
safety
,
but
here
is
a
thing
which
will
bring
woe
and
destruction
vnto
vs
:
it
will
take
away
our
ease
and
safety
cleane
,
&
plunge
vs
into
a
sea
of
miseries
,
vexing
our
soules
whiles
we
are
here
,
and
tormenting
both
body
,
and
soule
,
when
we
are
gone
from
hence
.
And
therefore
,
I
beseech
you
(
brethren
)
in
the
name
of
the
Lord
Iesus
Christ
,
who
hath
loued
vs
,
and
giuen
his
life
for
our
sakes
,
let
there
be
none
amongst
vs
which
do
wish
euill
vnto
Zion
,
but
let
vs
loue
all
those
which
do
feare
the
Lord
:
if
no
other
thing
can
moue
vs
to
it
,
yet
let
Gods
iudgements
which
otherwise
will
fall
vpon
vs
,
bring
vs
vnto
it
.
O
remember
,
it
is
no
sporting
matter
,
to
make
a
iest
and
sport
of
Gods
child
:
neither
is
it
a
small
matter
to
offer
wrongs
and
iniuries
vnto
him
,
but
thus
to
do
is
an
hainous
offence
,
&
a
very
dangerous
matter
to
al
those
that
do
it
.
If
Meroz
must
be
cursed
,
&
all
the
inhabitants
thereof
,
because
they
came
not
foorth
to
helpe
Gods
people
against
their
enimies
(
as
indeed
they
must
be
cursed
,
according
to
the
words
of
the
Angell
in
Iudges
,
Chap.
5.
vers.
23
:
)
And
if
they
must
depart
from
Christ
,
&
be
cast
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
Angels
,
who
do
not
feed
the
hungry
,
cloath
the
naked
,
visit
the
sicke
,
&
do
good
to
those
that
are
his
Disciples
and
do
beleeue
in
him
,
(
as
they
must
indeed
depart
from
him
,
and
goe
to
that
fearefull
place
,
as
we
may
see
by
Mathew
,
Chapter
25.
verse
41
,
&c.
)
How
much
more
shall
they
be
cursed
,
that
do
resist
the
people
of
God
?
and
how
much
more
shall
they
depart
from
Christ
,
and
be
cast
into
euerlasting
fire
prepared
for
the
deuill
and
his
Angels
,
who
do
rob
the
faithfull
Disciples
of
Christ
,
and
offer
violence
and
wrong
vnto
them
?
Oh
thinke
on
this
,
ye
that
forget
God
,
lest
he
come
and
teare
you
in
peeces
,
before
you
be
aware
,
and
there
be
none
to
helpe
you
.
But
to
proceede
on
,
here
in
the
second
place
we
may
learne
to
be
quiet
and
patient
,
when
we
are
molested
and
troubled
by
the
wicked
;
wee
need
not
then
to
fret
and
chafe
as
many
are
wont
to
do
,
but
to
be
mild
,
as
Christ
was
,
and
to
commit
all
vnto
God
,
as
he
did
;
according
to
Peters
words
in
his
first
Epistle
,
the
2
,
chapter
and
23.
verse
thereof
,
with
some
others
following
;
where
he
doth
labour
to
draw
men
to
the
imitation
of
our
Sauiour
in
his
suffering
,
that
as
he
,
when
hee
was
reuiled
,
reuiled
not
againe
,
and
when
hee
suffered
,
hee
threatned
not
,
but
committed
all
to
him
,
that
iudgeth
righteously
:
so
should
they
do
,
bearing
euery
thing
patiently
,
and
referring
it
vnto
him
that
iudgeth
iustly
without
any
acceptation
of
persons
.
For
seeing
that
God
will
reuenge
our
quarrels
,
and
plague
our
enemies
to
the
vttermost
,
we
our selues
may
be
silent
and
dumbe
,
and
neither
mooue
hand
or
tongue
against
them
.
Wherefore
let
vs
do
as
Paul
doth
aduise
vs
for
to
do
,
in
Rom.
12.19
.
Dearely
beloued
(
saith
he
)
auenge
not
your selues
,
but
giue
place
vnto
wrath
,
for
it
is
written
,
vengeance
is
mine
:
&
I
will
repay
,
saith
the
Lord
.
If
any
do
abuse
vs
,
deride
vs
,
or
offer
any
wrong
&
iniurie
vnto
vs
,
let
vs
not
storme
and
fret
therat
,
but
let
vs
possesse
our
soules
with
patience
,
remembring
with
our selues
alwaies
,
that
we
haue
a
sweet
and
gratious
God
in
heauen
,
who
doth
behold
what
is
done
vnto
vs
,
and
who
will
also
in
due
time
be
auenged
vpon
our
aduersaries
for
it
,
when
they
shall
mourne
and
lament
,
&
we
on
the
contrary
side
shall
laugh
&
reioyce
.
That
is
a
most
comfortable
saying
which
is
in
the
7
Chapter
of
the
Prophecie
of
Micha
,
in
the
eigth
,
ninth
,
and
tenth
verses
,
when
he
saith
,
Reioyce
not
against
me
,
ô
mine
enimy
;
though
I
fall
,
I
shall
arise
,
&c.
I
pray
,
read
the
place
at
your
leasure
,
and
peruse
it
well
.
And
so
I
come
vnto
the
last
vse
,
which
we
are
to
make
of
this
place
,
and
that
is
,
a
dutie
which
is
to
be
performed
of
vs
.
For
it
doth
become
vs
vpon
this
to
reioyce
and
to
breake
out
into
praises
to
extoll
the
Lord
,
who
doth
so
fight
our
battels
,
and
discomfite
the
enimie
before
vs
,
in
such
a
fearefull
manner
,
that
he
is
wholly
ouerthrowne
,
and
can
haue
no
rest
,
but
lies
in
continuall
griefe
,
and
vexation
of
minde
.
O
Iudah
(
saith
the
Prophet
Nahum
,
Chapter
1.15
.
)
keepe
thy
solemne
feastes
,
performe
thy
vowes
,
for
the
wicked
shall
no
more
passe
through
thee
,
he
is
vtterly
cut
off
.
And
Zephany
saith
:
Reioyce
ô
daughter
Zion
,
be
ye
ioyfull
ô
Israel
,
be
glad
&
reioyce
with
all
thy
heart
,
ô
daughter
Ierusalem
.
The
Lord
hath
taken
away
thy
iudgements
,
he
hath
cast
out
thine
enimie
,
the
King
of
Israel
,
euen
the
Lord
is
in
the
midst
of
thee
,
thou
shalt
see
no
more
euill
.
Both
which
places
(
you
see
)
do
declare
,
that
we
must
reioyce
,
and
triumph
in
our
songs
of
praise
vnto
the
Lord
,
when
he
doth
ouercome
our
enimies
,
and
beate
them
downe
before
vs
:
And
hereof
we
haue
many
worthy
examples
in
the
holy
Scriptures
,
I
will
touch
onely
a
few
of
them
.
Moses
and
those
which
came
out
of
Aegypt
with
him
did
the
same
,
when
the
Lord
had
destroyed
their
enimies
the
Aegyptians
,
&
had
drowned
them
all
in
the
red
sea
,
as
we
may
see
at
large
in
Exod.
15.1
.
&c.
Deborah
and
those
which
were
with
her
&
on
her
side
,
did
the
same
,
when
the
Lord
had
ouerthrowne
their
aduersaries
the
Canaanites
,
&
had
destroyed
Sisera
their
chiefe
captaine
,
and
all
his
chariots
,
and
all
his
hoast
with
the
edge
of
the
sword
,
as
it
is
in
Iudges
5.1
.
&c.
The
good
and
holy
women
who
liued
in
the
daies
of
Saul
and
Dauid
,
did
the
same
,
when
the
Lord
had
confounded
the
Philistines
their
foes
,
and
had
brought
an
horrible
slaughter
vpon
them
,
and
vpon
their
chiefe
champion
,
that
great
&
blasphemous
Goliah
,
that
defied
the
hoast
of
Israel
,
and
railed
vpon
the
God
thereof
,
as
it
is
euident
in
1.
Sam.
18.6.7
.
Finally
,
Hester
&
Mordecay
with
their
people
,
&
such
of
the
Iewes
as
liued
in
their
times
,
did
the
same
,
when
the
Lord
had
strengthened
them
against
their
opposites
,
and
had
brought
an
vtter
ruine
vnto
their
chiefe
aduersarie
Haman
the
cursed
Amalekite
,
as
appeareth
in
Ester
9.17
.
&c.
So
,
euen
so
,
beloued
,
let
vs
deale
from
time
to
time
,
whensoeuer
the
Lord
doth
giue
vs
a
victory
ouer
our
aduersaries
,
and
bring
iust
and
deserued
plagues
vpon
them
,
let
vs
blesse
his
holy
name
for
the
same
,
and
reioyce
greatly
before
him
in
that
behalfe
.
And
so
farre
of
Gods
workes
.
Now
let
vs
come
to
his
words
.
I
haue
set
my
King
vpon
Zion
mine
holy
mountaine
.
These
are
not
the
words
of
the
Prophet
,
but
of
God
himselfe
sitting
in
iudgement
,
and
taking
reuenge
vpon
his
aduersaries
,
that
rebel
against
him
&
his
anoynted
.
Not
that
God
shall
when
he
doth
strike
them
,
vtter
these
words
in
plaine
termes
,
and
sound
of
voyce
vnto
them
,
as
we
do
vtter
words
,
when
we
beate
such
as
haue
offended
vs
;
but
the
meaning
is
,
that
they
shal
by
their
plagues
&
sore
iudgements
executed
vpon
them
,
feele
and
perceiue
this
to
be
so
,
as
plainly
&
as
euidently
,
as
if
they
heard
the
Lord
speaking
from
heauen
vnto
them
by
word
of
mouth
.
His
destroying
&
confounding
of
them
shal
cry
like
a
shril
voice
in
their
eares
,
that
it
was
he
himselfe
&
no
created
wight
,
euen
he
himselfe
that
is
the
God
of
Gods
,
&
the
Lord
of
hoasts
,
that
did
set
vp
Dauid
to
be
King
of
Israel
,
&
Christ
his
Son
to
be
King
of
his
Church
,
whom
they
had
so
rebelliously
resisted
,
&
laboured
to
haue
displaced
out
of
their
thrones
.
Here
is
a
great
Emphasis
,
&
it
is
as
much
as
if
he
had
said
:
What
?
shal
I
set
vp
a
King
?
&
will
you
,
ô
ye
rebels
go
about
to
put
him
downe
?
How
dare
you
do
this
?
What
?
shall
I
place
one
ouer
my
people
,
&
make
him
to
be
their
Lord
and
chiefe
gouernor
,
&
will
you
,
ye
traytors
,
refuse
to
yeeld
obedience
vnto
him
,
&
ioine
hand
and
head
together
to
ouerthrow
him
,
and
to
remoue
him
out
of
his
kingdome
?
O
impietie
neuer
heard
of
!
O
wickednesse
most
intollerable
!
Know
you
,
know
you
,
that
for
this
cause
I
cannot
beare
with
you
,
but
I
must
needes
speake
to
you
in
my
wrath
,
and
vexe
you
in
my
sore
displeasure
,
as
now
I
do
.
By
Zion
here
,
his
holy
mountaine
,
the
kingdome
of
Israel
is
vnderstood
,
if
we
referre
it
vnto
Dauid
;
but
if
we
referre
it
vnto
Christ
,
the
Church
is
meant
thereby
.
Zion
was
the
citie
of
Dauid
,
and
the
place
where
his
Court
was
vsually
held
and
kept
,
as
it
is
in
2.
Sam.
7.7
.
But
here
it
is
put
figuratiuely
for
the
whole
kingdome
of
Israel
,
whereof
that
was
a
chiefe
and
principall
part
.
And
it
is
tearmed
withall
,
the
holy
mountaine
of
God
,
because
it
stood
on
high
vpon
a
mountaine
or
hill
,
where
the
Lord
did
manifest
his
holinesse
vnto
his
people
,
as
by
the
presence
of
his
arke
which
was
there
,
so
also
by
the
exercises
of
pure
religion
which
were
held
in
the
Tabernacle
and
Temple
,
that
were
built
in
that
place
,
and
feared
vpon
that
mountaine
or
hill
.
Thus
literally
this
place
is
to
be
referred
vnto
Dauid
,
and
it
is
true
of
him
,
that
God
did
set
him
vp
as
King
ouer
this
kingdome
of
Israel
,
as
we
may
see
in
1.
Sam.
16.12
,
13.
But
sacramentally
,
and
after
a
spirituall
maner
these
thing
are
to
be
referred
vnto
Christ
and
his
Church
.
For
Zion
also
was
a
type
thereof
,
as
we
may
see
in
Esay
2.3
.
and
in
Heb.
12.22
.
And
Christ
we
know
,
was
chosen
of
his
Father
to
bee
the
head
and
King
thereof
,
as
anone
,
by
Gods
grace
,
shall
more
fully
appeare
.
And
as
the
earthly
Zion
was
tearmed
the
mountaine
of
Gods
holinesse
,
so
may
this
heauenly
.
Zion
well
beare
that
appellation
or
name
.
For
I.
it
is
most
like
vnto
a
mountaine
:
then
2.
the
Lord
doth
manifest
his
holinesse
more
there
then
in
any
other
place
.
It
is
most
like
a
mountaine
in
3.
respects
.
First
,
for
the
exaltation
and
supereminencie
of
it
:
for
as
a
mountaine
is
an
high
place
aboue
other
places
,
so
the
Church
of
God
is
exalted
aboue
other
congregations
;
and
that
for
Gods
delight
in
it
,
and
most
excellent
blessings
vpon
it
,
which
are
either
present
,
or
to
come
.
Secondly
,
for
the
manifestation
and
aptnesse
of
it
:
for
as
a
mountaine
is
in
open
sight
&
view
of
all
men
:
so
the
Church
of
God
stands
in
the
eie-sight
of
all
persons
,
&
euery
mans
eye
is
bent
to
mark
diligently
what
they
do
,
as
his
eare
is
open
to
listen
to
that
which
they
speake
.
Thirdly
,
for
the
strength
and
stablenesse
of
it
:
for
as
a
mountaine
is
a
strong
thing
and
vnmoueable
:
so
the
Church
of
God
is
so
strong
and
inuincible
,
that
all
the
powers
of
the
world
,
and
of
hell
below
cannot
ouerthrow
it
,
but
it
shall
remaine
firme
and
stable
(
notwithstanding
the
same
)
for
euermore
.
I
beseech
you
by
the
way
,
make
vse
of
all
these
things
.
By
the
first
,
looke
vpon
your
honour
and
great
aduancements
,
wherunto
you
are
exalted
aboue
all
others
.
As
Salomon
saith
in
the
Prouerbs
31
,
29
:
Many
daughters
haue
done
vertuously
:
but
thou
surmountest
them
all
:
so
you
may
say
,
Many
congregations
in
the
world
are
exalted
on
high
;
but
we
(
the
true
Church
)
are
lifted
vp
aboue
them
all
.
By
the
second
,
be
moued
to
haue
an
holy
care
of
your
liues
,
that
you
may
walk
circumspectly
at
all
times
in
the
waies
of
godlines
,
&
that
your
light
may
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
heauen
.
And
by
the
third
and
last
,
be
secretly
comforted
,
and
grow
to
a
full
resolution
,
that
nothing
shall
be
able
to
separate
you
from
the
loue
of
your
God
,
but
that
you
shall
remaine
firme
and
stable
in
his
fauour
for
euermore
.
Now
for
the
other
poynt
,
as
the
Church
is
like
to
a
mountaine
,
so
it
is
holy
,
as
the
mountaine
Zion
was
.
First
,
for
the
Lords
being
in
it
,
who
is
holinesse
it selfe
:
for
though
he
be
in
all
the
world
,
yet
hee
is
more
especially
in
his
Church
then
in
any
other
place
besides
,
according
to
that
in
Psal.
68.16
.
and
48.1.2
.
Secondly
,
for
the
holy
exercises
of
religion
,
and
the
goodly
works
of
Gods
worship
which
are
found
therein
:
for
there
is
prayer
,
singing
of
Psalmes
,
reading
and
preaching
of
the
word
,
receiuing
of
the
Sacraments
,
and
the
like
;
all
which
are
workes
of
holinesse
and
purity
.
Lastly
,
for
the
sanctification
of
men
and
women
,
which
are
therein
:
for
they
are
not
prophane
and
licentious
,
as
in
other
places
,
but
they
are
sanctified
&
made
holy
by
the
bloud
of
Christ
,
&
the
working
of
the
Spirit
.
Our
of
these
things
also
,
gather
some
short
notes
as
we
go
along
.
Let
the
first
of
them
make
you
reioice
&
be
glad
,
that
you
haue
so
good
a
God
,
that
though
he
be
full
of
maiesty
&
glory
,
yet
he
is
content
to
come
home
to
your
houses
,
and
to
dwell
in
the
chambers
of
your
soules
,
and
there
to
quiet
himselfe
in
your
loue
and
to
reioyce
ouer
you
with
ioy
,
as
Zephany
doth
speake
in
Zeph.
3.17
.
As
Elizabeth
said
,
when
the
virgin
Mary
came
to
her
:
Whence
commeth
this
to
me
,
that
the
mother
of
my
Lord
should
come
to
me
?
Luke
.
1.43
.
so
may
we
say
at
the
Lords
comming
to
vs
:
What
a
fauour
and
dignitie
is
this
,
that
the
Lord
of
heauen
and
earth
should
thus
come
to
vs
?
Let
the
second
of
them
stirre
you
vp
to
frequent
holy
exercises
,
and
to
throng
to
the
house
of
praier
,
and
to
such
places
where
the
Lord
is
rightly
worshipped
.
As
the
nations
say
in
Mich.
4.2
.
Come
,
and
let
vs
go
vp
to
the
mountain
of
the
Lord
,
&
to
the
house
of
the
God
of
Iacob
:
so
let
vs
say
,
Come
,
&
let
vs
go
to
the
Church
&
congregation
of
God
,
to
praier
,
to
the
preaching
of
the
word
,
&
to
other
holy
exercises
of
pure
&
holy
religion
.
Let
the
third
and
last
of
them
admonish
you
of
that
purity
&
holinesse
which
ought
to
be
in
you
,
that
so
you
may
neuer
giue
rest
vnto
your
eies
vntil
you
see
your selues
washed
from
your
sins
by
the
bloud
of
Christ
,
&
made
holy
in
some
part
by
the
sanctification
of
Gods
spirit
,
wherby
you
may
be
able
to
go
boldly
vnto
the
throne
of
grace
to
receiue
mercy
,
&
to
find
grace
to
helpe
in
time
of
need
.
That
as
Paul
did
say
of
the
Corinthians
when
they
were
changed
from
bad
to
good
:
And
such
were
some
of
you
;
but
ye
are
washed
,
but
yee
are
sanctified
,
but
ye
are
iustified
in
the
name
of
the
Lord
Iesus
,
and
by
the
spirit
of
God
,
as
it
is
in
1.
Cor.
6.11
.
so
may
you
say
of
your selues
:
And
such
were
we
our selues
once
,
euen
bad
and
most
wicked
persons
;
but
blessed
be
God
we
are
now
changed
,
and
made
better
:
our
sinnes
are
washed
away
by
the
bloud
of
Christ
,
and
the
spirit
of
God
hath
begun
to
renew
vs
in
some
good
part
.
Leauing
these
things
for
the
meaning
of
the
words
,
and
some
short
annotations
vpon
the
same
,
let
vs
now
come
to
the
maine
doctrine
of
the
place
,
and
in
few
words
it
is
nothing
else
but
this
,
Doct.
that
Christ
our
Sauiour
did
not
take
this
office
vpon
him
to
be
the
King
of
the
Church
,
but
was
lawfully
called
thereunto
by
God
his
Father
,
and
not
by
any
created
power
whatsoeuer
.
This
he
confesseth
of
himselfe
in
Iohn
,
Chapter
6.
verse
27.
Where
he
doth
endeauour
to
draw
men
from
a
greedy
hunting
after
the
foode
of
the
body
,
vnto
a
carefull
seeking
for
the
foode
of
their
soules
:
saying
,
Labour
not
for
the
meate
which
perisheth
,
but
for
the
meate
that
endureth
vnto
euerlasting
life
,
which
the
Sonne
of
man
shall
giue
you
,
for
him
hath
God
the
Father
sealed
.
He
hath
chosen
him
for
this
purpose
,
and
set
his
marke
and
seale
vpon
him
,
as
designing
him
ouer
this
worke
and
businesse
,
which
is
to
be
performed
alone
by
him
,
and
none
else
.
And
this
also
he
doth
proue
in
the
fourth
chapter
of
the
Gospell
according
to
Saint
Luke
,
by
a
testimony
out
of
Esay
,
chap.
61.1
.
&c.
where
the
calling
of
the
Messias
is
excellently
and
at
large
set
out
vnto
vs
.
But
the
Apostle
Saint
Paul
(
not
to
stand
vpon
other
places
)
doth
make
this
point
most
cleare
and
euident
vnto
all
persons
,
in
the
first
chapter
of
his
Epistle
to
the
Ephesians
,
beginning
at
the
twentieth
verse
therof
and
so
forward
,
&
in
the
second
chapter
of
his
Epistle
to
the
Philippians
in
the
ninth
verse
thereof
,
with
others
following
.
For
in
both
these
places
you
shall
finde
,
that
as
Christ
is
exalted
aboue
all
the
creatures
in
the
world
,
and
made
the
supreme
head
of
the
Church
,
both
warring
in
earth
,
&
triumphing
in
heauen
;
so
he
was
raised
vp
hereunto
by
God
his
Father
,
he
making
him
thus
the
vniuersall
gouernour
of
all
the
world
.
So
that
looke
what
the
Author
to
the
Hebrewes
said
of
Christ
in
regard
of
his
Priest-hood
,
that
he
tooke
not
to
himselfe
that
honour
to
be
made
the
high
Priest
,
but
he
that
said
vnto
him
,
Thou
art
my
Son
,
this
day
begat
I
thee
,
gaue
it
him
.
Heb.
5.5
.
So
may
we
say
here
of
him
in
regard
of
his
kingdome
,
that
he
tooke
not
this
honour
to
himselfe
,
to
be
made
the
supreme
King
of
the
Church
,
but
God
that
sitteth
in
the
heauens
,
and
hath
his
enimies
in
derision
,
gaue
it
vnto
him
:
but
somewhat
more
of
this
hereafter
when
we
come
vnto
the
8.
verse
of
this
Psalme
.
Reason
.
But
why
did
God
(
may
you
say
)
set
vp
Christ
and
make
him
thus
the
King
of
his
Church
?
Wherefore
did
he
not
make
choise
rather
of
some
Angell
or
Arch-angell
,
or
of
some
Emperour
,
or
great
state
of
this
world
?
Because
none
of
them
were
fit
for
this
office
.
As
no
man
was
worthy
to
open
the
booke
,
and
to
loose
the
seales
thereof
,
which
Iohn
saw
in
the
right
hand
of
him
that
sate
vpon
the
throne
,
but
onely
the
Lyon
which
is
of
the
tribe
of
Iudah
,
the
roote
of
Dauid
,
as
it
is
in
Reu.
5.1
.
&c.
So
no
creature
was
found
fit
for
this
office
,
whether
in
the
heauen
aboue
,
or
in
the
earth
beneath
,
saue
Iesus
Christ
our
sweete
Sauiour
,
and
the
blessed
Sonne
of
God
;
and
therefore
God
his
Father
did
make
choise
of
him
before
all
others
.
But
why
was
he
fittest
for
this
office
,
may
you
further
say
?
For
two
causes
,
the
one
is
in
regard
of
his
Person
;
the
other
of
his
qualities
belonging
vnto
his
Person
.
For
his
Person
,
because
he
is
not
onely
man
,
as
many
others
are
,
but
also
God
,
as
none
else
besides
him
is
,
and
thereby
is
made
able
to
weald
such
a
great
&
mighty
kingdome
as
he
hath
.
Otherwise
it
is
impossible
that
he
should
rule
his
people
according
to
his
will
,
and
subdue
his
enimies
,
to
make
them
his
footstoole
,
considering
that
they
are
Principallities
and
powers
,
and
the
greatest
Potentates
of
this
world
.
For
what
man
or
Angell
is
able
to
ouercome
all
the
diuels
in
hell
rushing
vpon
him
at
once
together
?
and
to
withstand
the
whole
army
of
mankind
,
assaulting
him
together
with
them
,
with
their
whole
power
and
force
?
Surely
none
:
he
must
be
a
God
that
must
doe
it
.
And
therefore
was
Christ
chosen
for
this
purpose
,
who
is
a
God
,
as
well
as
man
,
for
his
qualities
belonging
vnto
his
Person
,
because
he
is
indued
with
most
singular
giftes
and
graces
fit
for
gouernement
.
Iethro
in
his
counsell
to
Moses
,
required
but
foure
things
in
a
Gouernour
,
namely
,
courage
,
the
feare
of
God
,
true
dealing
,
and
the
hating
of
couetousnesse
,
as
we
may
see
in
Exod.
1
S
21.
But
here
in
Christ
(
the
chiefe
gouernour
of
all
)
we
shall
finde
as
many
more
;
for
besides
these
foure
,
you
shall
haue
in
him
foure
more
,
namely
,
wisedome
,
diligence
,
bounty
,
and
loue
.
So
that
in
number
there
are
eight
.
The
first
is
courage
,
for
he
feares
no
man
,
as
being
the
Lord
of
Lords
,
&
the
God
of
Gods
,
according
to
his
name
,
which
is
written
on
his
garment
and
thighs
,
in
Reu.
19.16
.
The
second
is
the
feare
of
God
,
for
he
reuerenced
his
Father
,
and
was
obedient
vnto
him
,
euen
vnto
the
very
death
of
the
crosse
,
Phil.
2.8
.
The
third
is
iustice
or
true
dealing
,
for
the
Scepter
of
his
kingdome
,
is
a
Scepter
of
righteousnesse
,
and
he
himselfe
is
one
louing
righteousnesse
,
and
hating
iniquity
,
Heb.
8.1.9
.
The
fourth
is
,
hating
couetousnesse
,
for
he
neuer
receiued
any
bribes
or
recompence
for
all
the
cures
he
did
,
but
he
became
poore
,
that
he
might
make
vs
rich
.
2.
Cor.
8.9
.
The
fift
is
wisdome
,
for
in
him
are
hid
all
the
treasures
of
wisedome
and
knowledge
.
Col.
2.3
.
The
sixt
is
diligence
,
for
he
was
so
painefull
,
that
he
trauelled
from
place
to
place
to
doe
good
,
and
left
his
owne
foode
to
go
about
his
Fathers
businesse
,
Ioh.
4.34
And
he
is
brought
in
by
Iohn
in
the
Reuelations
,
Chapter
1.13
standing
in
the
midst
of
the
seuen
Candlestickes
(
which
are
the
seuen
Churches
)
&
there
busily
occupied
in
gouerning
them
,
as
a
man
is
,
when
his
garment
is
about
him
,
and
trust
vp
with
some
girdle
,
that
it
may
not
trouble
or
hinder
him
in
the
execution
of
his
businesse
.
The
seuenth
is
,
bountifulnesse
or
liberality
,
for
he
doth
not
impouerish
his
subiects
,
by
exacting
of
them
grieuous
subsidies
and
taxes
,
but
he
doth
greatly
enrich
them
,
by
bestowing
large
giftes
and
benefites
vpon
them
.
Ephe.
4.7.8
.
&c.
The
last
is
,
loue
or
mercy
,
for
he
doth
beare
that
kind
affection
towards
his
people
,
that
all
their
miseries
doe
touch
him
,
Heb.
4.15
.
and
for
to
do
them
good
he
was
content
to
die
for
them
,
Ephe.
5.2.25
.
Where
all
these
things
do
concurre
&
meet
together
,
there
is
a
party
well
qualified
for
gouernement
.
A
man
may
be
couragious
,
yet
not
fearing
God
;
if
fearing
God
,
yet
not
dealing
truely
;
if
dealing
truely
,
yet
not
hating
couetousnesse
;
if
hating
couetousnesse
,
yet
not
wise
;
if
wise
,
yet
not
diligent
;
if
diligent
,
yet
not
bountifull
;
if
bountifull
,
yet
not
louing
;
if
louing
,
yet
not
couragious
.
But
where
shall
all
these
be
found
together
?
Surely
in
none
,
but
in
Christ
Iesus
:
for
in
him
they
are
in
the
highest
degree
of
perfection
,
and
therefore
did
the
Lord
make
choice
of
him
before
all
others
to
goe
in
and
out
before
his
people
,
and
to
be
the
Head
or
gouernour
of
his
Church
.
Here
we
must
take
heed
of
some
abuses
,
Vse
.
we
must
not
collect
from
hence
,
either
that
Christ
is
inferiour
to
his
Father
,
or
that
he
was
made
King
as
he
was
God
;
for
he
is
equall
with
his
Father
in
glory
&
Maiesty
touching
his
diuine
nature
or
God-head
,
as
the
Apostle
doth
shew
in
the
beginning
of
his
2.
chap.
to
the
Philippians
.
True
it
is
,
that
he
is
inferiour
to
his
Father
in
respect
of
his
humane
nature
,
and
as
he
is
man
;
but
not
otherwise
as
he
is
God
,
&
of
the
same
substance
or
being
,
which
he
hath
together
with
the
Father
from
all
eternity
.
Againe
,
whereas
he
is
made
King
,
this
is
done
in
respect
of
both
his
natures
together
,
as
he
is
God-man
,
and
Man-God
;
and
not
simply
in
respect
of
one
of
them
alone
;
for
so
to
affirme
of
either
of
them
,
were
absurd
,
if
not
blasphemous
.
But
leauing
the
abuses
,
the
true
vses
are
these
.
First
,
hereby
we
may
learne
to
reuerence
Christ
the
more
,
because
he
is
established
in
his
throne
by
his
Father
,
For
if
Dauid
were
pricked
in
heart
onely
for
cutting
of
Sauls
garment
,
who
was
a
wicked
man
,
and
his
deadly
enimy
too
,
because
he
was
the
Lords
annoynted
;
with
what
reuerence
and
care
should
we
carry
our selues
towards
Christ
Iesus
our
Sauiour
,
who
is
holinesse
and
righteousnesse
it selfe
,
and
one
that
loues
vs
well
?
seeing
the
Lord
hath
annoynted
him
,
and
made
him
to
be
our
King
.
But
alas
,
our
carriage
is
such
towards
him
,
as
if
he
had
vsurped
this
place
vnto
himselfe
by
tyranny
,
or
were
set
vp
in
his
throne
by
some
created
authority
:
but
let
vs
looke
to
ourselues
,
and
amend
this
our
fault
.
In
the
second
place
here
we
may
learne
,
that
seeing
God
hath
set
vp
his
Sonne
in
his
kingdome
,
he
will
still
defend
him
and
aide
him
in
the
same
,
as
also
bring
fearefull
iudgments
vpon
all
such
as
shal
go
about
to
resist
him
.
And
this
is
the
chiefest
end
wherefore
this
sentence
is
here
alleadged
,
and
therefore
let
all
men
take
heed
what
they
do
;
and
let
all
those
know
also
who
are
in
lawfull
authority
,
that
so
long
as
they
carry
themselues
worthy
of
their
places
,
the
Lord
will
alwaies
stand
about
them
for
their
defence
and
protection
,
as
here
he
did
about
his
Sonne
Christ
,
and
blessed
Dauid
,
the
King
.
Lastly
,
here
we
may
learne
by
the
example
of
Christ
,
that
it
is
not
good
to
run
into
a
calling
,
but
to
stay
vntill
the
Lord
doth
place
vs
in
the
same
,
A
great
complaint
is
made
in
Ieremy
by
the
Lord
against
men
in
this
respect
,
that
they
did
run
before
that
he
did
send
them
,
as
we
may
see
at
large
in
the
23.
chapter
of
Ieremy
.
But
beware
we
that
we
doe
not
the
like
.
For
shall
Christ
that
had
the
Spirit
of
God
without
all
measure
,
stay
and
waite
his
Fathers
leasure
?
and
shall
we
mortall
and
sinnefull
creatures
,
who
haue
not
the
Spirit
almost
in
any
measure
,
yet
runne
and
goe
before
our
commission
is
drawne
out
and
sealed
by
the
Almighty
?
More
things
might
be
spoken
vpon
these
matters
,
but
let
these
short
obseruations
minister
an
occasion
vnto
you
,
to
contemplate
more
at
large
vpon
these
points
.
The
end
of
the
fourth
Sermon
.
THE
FIFTH
SERMON
vpon
the
second
Psalme
.
PSAL.
2.
VER.
7.8
.
&
9.
I
will
declare
the
decree
:
that
is
,
the
Lord
hath
said
vnto
me
,
Thou
art
my
Sonne
:
this
day
haue
I
begotten
thee
.
Aske
of
me
,
and
I
shall
giue
thee
the
heathen
for
thine
inheritance
,
and
the
ends
of
the
earth
for
thy
possession
.
Thou
shalt
crush
them
with
a
scepter
of
yron
,
and
breake
them
in
peeces
like
a
potters
vessell
.
IN
the
former
verses
mention
was
made
of
God
the
Father
,
whose
maiestie
and
power
was
excellently
set
out
,
for
the
confounding
of
such
wicked
aduersaries
,
as
did
rise
vp
against
him
.
But
now
these
verses
do
intreate
of
God
the
Sonne
,
who
is
also
most
liuely
described
in
the
same
,
by
a
certaine
inuincible
power
and
maiestie
,
as
being
one
sufficient
to
ouerthrow
all
such
resistance
as
is
made
against
him
.
And
that
his
enimies
might
be
daunted
the
more
,
as
his
friends
receiue
the
greater
ioy
and
consolation
,
he
comes
in
himselfe
speaking
and
vttering
his
voyce
vnto
them
,
declaring
plainely
amongst
them
all
,
what
is
the
very
decree
and
ordinance
of
God
his
Father
concerning
him
and
his
kingdome
;
the
summe
and
substance
whereof
he
tels
them
is
this
:
The
Lord
,
the
great
God
of
heauen
,
who
hath
created
all
things
,
and
who
doth
continually
preserue
the
same
,
he
,
euen
he
,
sayd
to
me
,
Thou
art
my
sonne
,
yea
my
naturall
and
onely
sonne
,
most
deare
and
precious
vnto
me
.
Thy
workes
,
which
thou
doest
continually
,
in
working
strange
and
admirable
miracles
do
shew
,
that
I
haue
begotten
thee
:
but
chiefly
that
day
is
an
argument
thereof
vnto
all
the
world
,
wherein
thou
didst
arise
from
the
graue
,
and
returne
againe
from
death
vnto
life
.
And
because
thou
art
so
neare
vnto
me
,
and
one
on
whom
I
haue
set
my
whole
delight
and
pleasure
,
aske
of
me
,
what
thou
wilt
,
and
thou
shalt
haue
it
,
I
will
not
say
,
to
the
halfe
of
my
kingdome
,
but
to
all
my
kingdome
:
if
thou
shalt
aske
the
whole
,
I
will
bestow
it
vpon
thee
;
yea
I
will
giue
thee
all
power
both
in
heauen
and
in
earth
,
and
thou
shalt
reigne
,
not
in
a
small
compasse
alone
,
but
in
a
most
spacious
and
large
circuite
,
euen
throughout
all
the
world
from
the
one
end
thereof
vnto
the
other
.
And
whereas
there
are
many
rebels
and
traytors
,
that
do
daily
rise
vp
against
thee
,
thou
shalt
not
take
pity
and
compassion
vpon
them
to
forgiue
them
,
but
thou
shalt
punish
them
throughly
according
to
their
deserts
;
with
thy
scepter
,
or
mace
of
iron
,
wherewith
thou
art
armed
,
thou
shalt
destroy
them
.
And
herein
deale
thou
with
them
,
as
the
potter
doth
with
his
vessell
;
as
he
doth
dash
that
all
to
peeces
,
when
it
is
once
broken
,
and
seruiceable
for
no
vse
;
so
do
thou
so
confound
them
,
that
they
may
lie
still
in
their
miseries
,
and
neuer
haue
any
hope
to
recouer
themselues
againe
,
or
to
repaire
such
ruinous
breaches
as
thou
dost
bring
vpon
them
.
Thus
runneth
the
paraphrase
of
this
place
.
Wherein
you
haue
nothing
else
to
remember
in
summe
,
Summe
.
but
a
description
of
Iesus
Christ
,
the
second
person
in
the
Godhead
,
who
is
our
sweet
Sauiour
,
and
blessed
King
.
In
which
description
obserue
two
things
.
The
first
is
the
person
,
that
doth
publish
the
description
.
The
other
is
the
parts
,
wherein
this
description
doth
stand
.
The
person
that
doth
publish
the
description
,
is
Christ
himselfe
,
expressed
in
these
words
,
I
will
declare
the
decree
,
or
rather
,
as
it
is
in
the
Hebrew
text
,
I
will
speake
or
declure
according
to
the
decree
and
ordinance
,
El
hhok
.
There
are
certaine
decrees
and
ordinances
established
by
God
touching
the
person
of
Christ
and
his
gouernment
:
Now
according
to
these
will
Christ
speake
,
and
not
otherwise
.
You
must
not
here
conceiue
that
some
other
person
is
brought
in
speaking
,
but
that
it
is
Christ
himselfe
,
and
none
else
but
he
.
True
it
is
,
that
Dauid
did
vtter
them
as
he
was
a
type
and
figure
of
Christ
,
but
Christ
himselfe
as
he
was
the
body
and
truth
,
and
so
the
words
are
properly
and
in
truth
it selfe
to
be
referred
vnto
him
.
Behold
,
he
takes
vpon
him
(
as
it
were
)
the
part
of
a
faithfull
Prophet
,
to
make
knowne
his
Fathers
will
vnto
mankinde
,
in
respect
of
himselfe
,
and
his
waies
.
I
beseech
you
,
marke
diligently
how
he
doth
it
.
It
is
not
according
to
his
owne
fansie
(
as
we
often
speake
,
)
but
it
is
according
to
his
Fathers
owne
decree
and
appointment
,
without
all
deceipt
or
fraudulent
dealing
whatsoeuer
;
there
is
no
adding
,
nor
detracting
,
no
chopping
or
changing
found
in
him
,
but
all
things
are
faithfully
deliuered
according
to
the
truth
it selfe
.
A
worthy
thing
to
be
thought
often
on
,
and
euermore
to
be
had
in
good
remembrance
by
all
sorts
of
persons
,
but
chiefly
by
the
Ministers
of
the
Word
,
who
ought
to
be
faithfull
in
their
offices
,
as
Christ
was
in
his
;
and
not
to
make
merchandise
of
the
word
of
God
,
but
as
of
sinceritie
,
&
as
of
God
in
the
sight
of
God
,
to
speake
in
Christ
Iesus
;
as
the
Apostle
Saint
Paul
doth
speake
in
his
second
Epistle
to
the
Corinthians
,
the
second
chapter
and
the
last
verse
thereof
.
At
all
times
should
men
looke
most
carefully
to
this
:
but
much
more
now
in
these
corrupt
and
rotten
dayes
of
ours
,
wherein
the
Lords
ordinances
are
beazelled
,
and
his
most
sacred
Oracles
turned
vp
and
downe
,
like
a
nose
made
of
waxe
,
as
pleaseth
the
wicked
humor
of
many
a
sinfull
man
:
but
beware
we
,
beware
we
of
such
cursed
and
satanicall
dealing
.
If
we
speake
at
any
time
,
let
vs
speake
with
all
reuerence
,
as
doth
become
them
,
who
vtter
the
words
of
a
mightie
God
,
and
according
to
the
truth
it selfe
,
and
not
otherwise
.
So
shall
health
be
vnto
our
nauell
,
and
marrow
vnto
our
bones
,
when
others
are
perplexed
with
intollerable
woe
and
paine
.
I
might
haue
made
a
long
discourse
of
this
matter
,
as
being
a
very
fit
subiect
to
be
stood
vpon
in
our
licentious
times
;
but
thus
shortly
I
passe
it
ouer
,
as
intending
onely
to
stand
most
vpon
those
points
,
which
are
most
intended
by
the
Spirit
of
God
himselfe
,
and
not
to
do
,
as
many
are
wont
to
do
,
vpon
euery
small
occasion
,
to
wander
abroad
from
my
text
in
hand
.
Two
questions
here
may
be
moued
;
the
one
is
,
whether
Christ
did
thus
publish
the
decree
and
appointment
of
his
Father
,
touching
himselfe
,
and
his
kingdome
,
as
here
he
doth
say
,
he
would
do
.
The
other
is
,
for
what
causes
he
would
do
the
same
,
and
for
what
end
and
purpose
.
Touching
the
former
of
these
two
,
we
find
in
the
story
of
the
Euangelists
,
that
he
did
do
it
,
according
to
the
tenor
of
the
text
here
in
hand
.
For
they
do
shew
,
how
he
did
consesse
and
declare
abroad
,
that
he
was
the
Sonne
of
God
,
that
all
iudgement
was
committed
vnto
him
by
his
Father
,
that
he
was
a
king
,
that
all
power
was
giuen
vnto
him
in
heauen
and
earth
,
that
he
was
the
Messiah
or
Annointed
,
whereof
Esay
did
speake
in
the
61.
chapter
of
his
Prophesie
,
and
the
beginning
thereof
:
that
he
was
the
bread
that
came
downe
from
heauen
,
and
the
partie
whom
his
Father
had
sealed
,
for
the
bringing
of
euerlasting
life
vnto
mankind
.
These
and
the
like
things
do
they
report
of
him
,
as
you
may
see
by
Iohn
,
the
5.6
.
and
18.
chapters
thereof
.
By
Luke
the
4.
the
22.
and
23.
chapters
:
and
by
Math:
16.21.26
.
and
27.
chapters
thereof
.
Reade
these
places
(
I
pray
)
at
your
leysure
,
and
acknowledge
the
truth
of
this
point
Now
for
the
other
,
Christ
might
do
it
for
many
causes
.
First
,
that
he
might
bring
men
into
the
greater
and
more
willing
subiection
vnto
him
,
according
to
the
speech
of
the
housholder
in
Math.
21.37
.
But
last
of
all
he
sent
vnto
them
his
owne
Sonne
,
saying
:
They
will
reuerence
my
Sonne
.
Secondly
,
that
he
might
leaue
men
without
all
excuse
,
and
make
them
vnable
to
answer
for
themselues
at
the
day
of
iudgement
,
if
they
did
not
obey
him
,
and
do
according
to
his
commandements
:
according
to
his
owne
saying
in
Iohn
,
chapter
15.
and
verse
22.
If
I
had
not
come
and
spoken
vnto
them
,
they
should
not
haue
had
sinne
,
but
now
haue
they
no
cloake
for
their
sinne
.
Lastly
,
that
he
might
comfort
and
strengthen
them
that
did
relie
vpon
him
,
against
the
rage
and
furie
of
the
world
,
as
also
against
the
malice
and
power
of
Sathan
himselfe
,
according
to
that
which
is
in
Iohn
,
chapter
16.
verse
33.
These
things
haue
I
spoken
vnto
you
,
that
in
me
ye
might
haue
peace
,
in
the
world
ye
shall
haue
affliction
,
but
be
of
a
good
comfort
,
I
haue
ouercome
the
world
.
Hauing
thus
in
few
words
answered
these
questions
,
which
tend
to
the
clearing
of
the
text
,
and
the
confirmation
of
that
truth
,
which
is
included
therein
;
let
vs
now
come
to
the
maine
doctrine
of
the
place
.
And
that
in
few
words
standeth
thus
,
namely
,
that
it
is
the
part
and
duty
of
men
in
authority
,
to
stand
vpon
such
gifts
and
callings
as
God
hath
bestowed
vpon
them
,
according
vnto
the
example
of
Christ
here
.
For
as
he
did
the
same
,
so
must
we
do
it
,
by
vertue
of
his
commandement
in
Math.
11.29
.
Take
my
yoke
on
you
,
and
learne
of
me
for
I
am
meeke
and
lowly
in
heart
,
and
ye
shall
find
rest
vnto
your
soules
.
So
did
Moses
,
when
he
came
vnto
the
children
of
Israel
,
to
deliuer
them
out
of
their
bondage
,
and
stood
before
Pharaoh
the
King
of
Aegypt
to
craue
leaue
for
a
free
passage
for
them
.
For
he
did
not
onely
make
it
knowne
vnto
them
all
,
how
God
had
called
him
to
this
worke
and
businesse
by
word
of
mouth
alone
,
declaring
what
matters
had
passed
betwixt
him
and
God
;
but
also
by
workes
and
deeds
,
doing
strange
and
admirable
miracles
daily
in
their
sight
,
as
we
may
see
at
large
in
Exodus
from
the
latter
end
of
the
fourth
chapter
thereof
,
and
so
forward
for
many
chapters
together
.
So
did
Dauid
,
when
Michall
his
wife
did
mocke
him
,
for
dauncing
in
a
linnen
Ephod
before
the
Arke
of
the
Lord.
It
was
(
saith
he
in
2.
Sam.
6.21
.
before
the
Lord
,
which
chose
me
rather
then
thy
father
(
for
she
was
Sauls
daughter
)
and
all
his
house
,
and
commanded
me
to
be
ruler
ouer
the
people
of
the
Lord
,
euen
ouer
Israel
,
and
therefore
will
I
play
before
the
Lord
.
So
did
Amos
,
when
Amasiah
the
Priest
of
Bethell
went
about
to
perswade
him
to
flie
away
out
of
the
land
of
Israel
vnto
the
land
of
Iudah
,
and
there
to
eate
his
bread
,
and
to
prophesie
,
but
not
to
prophesie
any
more
at
Bethell
,
where
was
the
kings
chappell
,
and
the
kings
court
.
Then
answered
Amos
and
sayd
to
Amasia
,
I
was
no
Prophet
,
neither
was
I
a
Prophets
sonne
,
but
I
was
a
heardman
,
and
a
gatherer
of
wild
figges
;
and
the
Lord
tooke
me
,
as
I
followed
the
flocke
,
and
the
Lord
said
vnto
me
,
God
,
prophesie
vnto
my
people
Israel
,
&c.
Wherein
you
see
he
doth
stand
stoutly
vpon
his
calling
,
and
doth
presse
it
well
to
stop
such
a
caytifes
mouth
,
as
that
Amaziah
was
.
This
is
in
the
7.
chapter
of
Amos
his
Prophesie
,
and
the
12.
verse
thereof
,
with
some
others
following
.
So
in
a
word
did
all
the
Prophets
from
time
to
time
,
as
is
apparant
in
their
prophesies
.
This
was
a
common
phrase
or
stile
with
them
:
The
burden
of
the
Lord
,
or
,
Thus
saith
the
Lord
of
hoasts
:
or
,
The
word
of
the
Lord
came
to
me
.
As
Ieremy
saith
:
The
words
of
the
Lord
that
came
to
Ieremy
the
Prophet
,
in
Ieremy
47.1
.
As
Hosea
saith
,
The
word
of
the
Lord
that
came
vnto
Hosea
the
sonne
of
Beeri
,
Hos.
1.1
.
As
Ioel
saith
,
The
word
of
the
Lord
that
came
to
Ioel
the
sonne
of
Pethuel
.
Io.
1.1
.
As
Ionah
saith
,
The
word
of
the
Lord
came
also
to
Ionah
the
sonne
of
Amittai
,
Ionah
1.1
.
And
as
Micha
saith
(
to
omit
the
rest
)
The
word
of
the
Lord
,
that
came
to
Micha
the
Morashite
.
But
in
the
new
Testament
Paul
is
very
frequent
in
this
matter
:
he
doth
presse
his
calling
oftentimes
,
and
standeth
very
stoutly
vpon
the
same
,
to
the
defiance
of
all
his
enimies
,
&
to
the
confort
of
all
such
as
did
cleaue
fast
vnto
Iesus
Christ
,
&
such
doctrine
,
as
he
did
deliuer
vnto
them
in
his
name
.
But
amongst
all
other
places
I
commend
vnto
you
at
this
time
onely
three
:
the
first
is
in
the
26
Chap.
of
the
Acts
of
the
Apostles
,
where
he
did
answere
for
himselfe
before
Agrippa
the
King
.
The
second
is
in
his
second
Epistle
to
the
Corinthians
and
eleauenth
Chapter
,
wherein
he
doth
make
a
comparison
betwixt
himselfe
and
other
Apostles
,
and
doth
preferre
himselfe
before
them
all
.
The
third
is
in
his
Epistle
to
the
Galathians
and
the
beginning
thereof
;
where
he
proues
,
that
his
doctrine
,
which
he
had
taught
the
Galathians
,
was
not
humane
,
but
diuine
,
he
being
taught
the
same
by
the
reuelation
of
Iesus
Christ
,
who
called
him
immediately
from
heauen
to
be
an
Apostle
,
and
so
had
his
office
not
from
man
,
but
from
God
,
as
also
his
Gospell
,
or
the
doctrine
which
he
taught
them
.
Thus
you
see
good
men
from
time
to
time
,
haue
stood
vpon
their
places
and
callings
.
And
the
reasons
also
wherefore
men
should
do
it
,
are
these
.
Reasons
.
First
,
that
none
through
ignorance
might
contemne
them
,
or
set
light
by
their
callings
,
but
haue
them
in
good
veneration
according
to
their
worth
and
excellency
.
A
man
may
passe
by
a
king
without
any
reuerence
done
vnto
him
,
if
he
know
him
not
;
&
the
country
peasant
(
we
know
)
doth
trample
many
an
wholesome
herbe
vnder
his
feet
,
(
which
the
skilfull
Apothecary
doth
gather
vp
,
and
make
good
reckoning
of
)
because
he
knowes
not
the
vertues
and
medicinable
vses
thereof
,
as
the
Apothecary
doth
.
And
so
may
men
be
despised
,
and
their
callings
be
passed
ouer
without
due
reuerence
and
obedience
yeelded
vnto
them
by
others
,
vnlesse
they
know
what
they
be
,
and
wherehence
they
haue
their
authority
;
&
therefore
it
is
good
that
the
same
should
be
made
knowne
vnto
them
.
Secondly
,
that
all
persons
may
be
left
without
excuse
,
and
haue
their
mouths
stopped
,
if
they
shall
rebell
and
disobey
;
for
then
they
cannot
pleade
ignorance
,
and
say
,
We
knew
not
that
they
came
from
God
,
or
had
lawfull
authority
committed
vnto
their
charge
,
to
doe
those
things
which
they
tooke
vpon
them
for
to
do
.
As
God
doth
make
himselfe
knowne
by
the
visible
creatures
of
the
world
,
to
leaue
all
mankind
without
all
excuse
,
which
will
not
feare
and
worship
him
:
so
the
same
God
will
haue
men
to
goe
in
his
name
vnto
others
,
and
to
make
knowne
their
authority
and
callings
,
that
if
they
will
not
obey
,
they
may
be
left
tongue-tide
(
as
we
say
)
and
without
any
answere
for
themselues
;
as
we
may
see
in
Ezechiel
,
Chapter
2.
verses
4.5.6
.
Say
vnto
them
:
Thus
saith
the
Lord
God
;
but
surely
they
will
not
heare
,
neither
indeed
will
they
ceasse
,
for
they
are
a
rebellious
house
;
yet
shall
they
know
that
there
hath
bene
a
Prophet
among
them
.
Thirdly
,
that
they
might
approue
and
iustifie
themselues
in
their
waies
,
and
stoppe
the
malignant
tongues
of
their
aduersasaries
,
who
are
ready
wrongfully
to
accuse
them
,
as
if
they
vsurped
their
places
,
and
did
things
without
lawfull
authority
from
aboue
.
For
as
Zidikijah
smote
the
Prophet
Michaiah
on
the
cheeke
,
and
said
,
When
went
the
Spirit
of
the
Lord
from
me
,
to
speake
vnto
thee
?
as
it
is
in
1.
Kings
22.24
.
so
from
time
to
time
doe
many
arise
vp
to
impeach
the
credit
of
those
whom
God
hath
raised
vp
,
and
to
make
the
world
beleeue
,
that
the
Lord
did
neuer
bestow
those
places
of
dignity
vpon
them
,
which
they
do
challenge
vnto
themselues
.
For
as
Paul
and
the
rest
of
the
Apostles
together
with
the
Prophets
and
others
,
found
this
oftentimes
too
true
(
as
we
say
)
in
regard
of
themselues
:
so
Iude
doth
shew
in
his
Epistle
and
eighth
verse
thereof
,
that
there
are
many
wicked
dreamers
,
that
doe
despise
gouernment
,
and
speake
euill
of
them
that
are
in
authoritie
.
Lastly
,
that
they
might
put
courage
into
their
owne
hearts
,
and
with
due
care
and
conscience
goe
about
the
workes
of
their
callings
,
not
fearing
what
man
can
do
against
them
,
but
looking
alwaies
vpon
God
,
who
placed
them
in
their
roomes
,
and
who
will
neuer
faile
them
,
vnlesse
they
be
wanting
vnto
themselues
therein
.
For
as
the
Spirit
of
God
came
down
vpon
Cornelius
&
his
friends
whiles
Peter
was
speaking
vnto
them
,
as
it
is
in
Acts
10.44
.
so
whiles
they
doe
meditate
vpon
their
places
,
and
are
pressing
the
same
vnto
others
in
a
zeale
towards
God
,
and
in
a
care
to
do
them
good
,
a
certaine
heauenly
courage
,
and
boldnesse
from
aboue
comes
down
into
their
soules
,
whereby
they
are
made
more
stout
and
valiant
,
then
euer
they
were
before
,
and
doe
become
in
this
respect
like
vnto
the
fire
,
when
it
is
blowne
with
the
bellowes
,
that
doth
burne
more
and
more
.
So
that
here
are
foure
reasons
to
mooue
men
to
respect
their
callings
,
and
to
stand
fast
in
the
defense
thereof
,
whereof
two
of
them
do
concerne
others
,
and
the
other
two
themselues
.
By
this
we
are
taught
,
Vse
.
first
,
to
examine
our selues
what
giftes
and
callings
we
haue
of
God
,
that
so
we
may
be
able
to
stand
vpon
them
,
when
any
iust
occasion
is
offered
vnto
vs
thereunto
:
for
all
men
haue
not
their
callings
from
God
.
The
Lord
(
speaking
of
the
Ministers
of
the
word
)
doth
complaine
in
the
23.
chapter
of
the
Prophecy
of
Ieremy
,
that
many
did
runne
,
whom
he
did
neuer
send
;
and
making
mention
of
Kings
in
some
other
place
,
he
doth
say
,
that
they
did
reigne
,
but
not
by
him
.
And
surely
daily
experience
doth
teach
vs
,
that
many
of
them
do
vsurpe
that
authority
to
themselues
(
as
Athalia
the
Queene
did
,
of
whom
you
may
reade
in
2.
Chron.
22.
and
23.
chapters
thereof
)
whom
the
Lord
did
neuer
establish
in
their
throne
by
his
kind
&
louing
approbation
.
But
here
it
may
be
demanded
,
how
a
man
may
know
,
whether
his
office
or
calling
be
from
God
or
no
,
that
so
he
may
stand
stoutly
vpon
the
same
,
and
labour
with
all
care
&
conscience
to
discharge
it
in
the
feare
of
the
Lord
?
The
answere
is
,
that
ye
may
know
it
by
foure
things
.
The
first
is
by
his
minde
,
with
the
which
he
did
enter
into
it
.
The
second
is
by
his
ability
,
whereby
he
is
enabled
to
discharge
it
.
The
third
is
by
the
liking
of
the
people
,
by
whom
he
is
approued
for
it
.
And
the
fourth
and
last
is
by
his
successe
,
whereby
he
doth
prosper
and
do
good
in
it
.
For
if
he
shall
finde
these
foure
things
in
himselfe
;
first
that
he
entred
into
his
calling
not
with
a
corrupt
minde
,
as
for
honour
,
praise
,
gaine
,
or
the
like
;
but
with
a
single
heart
&
desire
to
glorifie
God
and
to
doe
good
to
his
people
.
Secondly
,
that
he
hath
graces
and
giftes
sufficient
for
to
discharge
those
duties
which
are
required
at
his
hands
.
Thirdly
,
that
he
be
approued
of
the
Church
or
common
wealth
,
wherein
he
doth
liue
,
they
outwardly
bestowing
this
calling
vpon
him
.
And
lastly
,
be
assisted
from
time
to
time
by
the
gracious
hand
of
the
Almighty
,
to
haue
good
successe
in
his
calling
,
and
to
prosper
therein
;
doubtlesse
then
he
hath
his
calling
&
office
from
God
himselfe
,
and
not
from
man
alone
.
Secondly
,
by
this
,
we
are
taught
to
iudge
charitably
of
all
such
as
do
speake
largely
now
and
then
of
their
owne
gifts
,
and
those
places
wherein
the
Lord
hath
set
them
.
For
here
we
may
see
,
a
man
may
doe
it
with
a
good
soule
,
and
discharge
but
an
honest
&
godly
dutie
in
so
doing
it
.
True
it
is
as
Salomon
doth
say
in
Prou.
27.2
.
Let
another
man
praise
thee
,
and
not
thine
owne
mouth
,
a
stranger
and
not
thine
owne
lippes
.
For
is
not
seemely
for
a
man
to
praise
himselfe
;
but
yet
a
man
may
stand
vpon
his
calling
,
and
publish
abroad
such
gifts
as
the
Lord
hath
bestowed
vpon
him
.
For
this
is
not
to
praise
himselfe
,
but
rather
to
praise
the
Lord
,
and
to
bring
honour
vnto
his
name
.
Yea
the
case
may
so
stand
,
as
we
may
see
by
Pauls
words
in
the
11.
Chap.
of
his
2
Epistle
to
the
Corinthians
,
as
in
other
places
also
,
that
a
man
may
praise
himselfe
with
his
owne
mouth
,
and
set
out
his
giftes
and
graces
to
the
vttermost
,
and
yet
be
no
transgressor
of
Salomons
precept
therein
.
For
Salamon
there
doth
meane
such
a
praising
of
our selues
,
wherein
we
aime
chiefly
at
our
owne
glory
:
but
there
is
another
praising
of
our selues
,
wherein
we
haue
not
so
much
an
eye
to
our selues
,
as
vnto
the
Lord
and
his
honour
,
and
the
good
of
all
such
as
do
belong
vnto
him
.
Now
if
any
shall
praise
himselfe
after
this
sort
,
we
are
to
thinke
reuerently
of
him
,
and
not
to
censure
him
,
as
a
proud
and
vaine
glorious
person
for
it
,
no
more
then
we
do
humble
and
blessed
Paul
,
who
did
the
like
.
Lastly
,
by
this
,
we
are
taught
,
what
we
our selues
should
do
,
in
these
wicked
and
vnbridled
daies
of
ours
,
wherein
many
vngodly
persons
do
take
vpon
them
,
to
condemne
vs
much
,
and
to
lay
slanderous
things
to
our
charge
,
whereof
we
are
cleare
and
innocent
.
The
Brownists
(
or
Separatists
,
as
they
call
themselues
)
to
make
instance
in
one
point
alone
,
do
accuse
vs
,
as
if
we
were
no
true
Church
of
God
here
in
England
,
and
as
if
our
Ministers
were
no
Ministers
of
God
,
but
rather
the
Ministers
of
Antichrist
,
the
arch
and
chiefe
enimy
of
God
.
But
we
must
not
let
them
goe
on
thus
still
,
with
their
vile
and
slandering
speeches
against
vs
,
but
display
vnto
them
their
abhominations
,
who
do
so
vnchristianly
,
&
beyond
all
the
bounds
of
holy
charity
,
condemne
vs
:
&
proue
,
that
we
are
the
Lords
owne
inheritance
,
and
the
people
whom
he
hath
chosen
vnto
himselfe
,
to
haue
his
holy
name
called
vpon
amongst
vs
,
and
that
our
Ministers
are
his
true
and
faithfull
seruants
,
and
such
whom
he
hath
sent
forth
,
and
doth
take
his
delight
&
pleasure
in
.
Easily
might
these
matters
be
confirmed
,
if
we
were
to
enter
into
any
congresse
with
them
about
the
same
;
but
now
at
this
time
we
haue
other
matters
in
hand
:
yet
I
will
presse
one
argument
,
and
so
leaue
them
.
It
standeth
thus
:
Wheresoeuer
the
word
of
God
is
so
preached
,
and
the
Sacraments
so
celebrated
,
that
by
their
meanes
a
true
and
sound
conuersion
is
wrought
in
the
hearts
of
men
towards
the
Lord
Almighty
,
that
they
do
beleeue
in
him
aright
,
and
walke
with
carefull
soules
in
the
paths
of
his
commandements
to
bring
honour
vnto
his
name
,
&
to
attaine
blessednesse
for
themselues
,
there
(
there
I
say
)
is
the
true
Church
of
God
,
and
there
also
are
his
faithfull
and
trusty
Ministers
.
But
here
in
England
with
vs
,
the
word
of
God
is
so
preached
,
and
the
Sacraments
so
celebrated
,
that
by
their
meanes
a
true
and
sound
conuersion
is
wrought
in
the
hearts
of
men
towards
the
Lord
Almighty
,
that
they
do
beleeue
in
him
aright
,
and
walke
with
carefull
soules
in
the
paths
of
his
commandements
to
bring
honour
vnto
his
name
,
and
to
attaine
blessednesse
for
themselues
.
Therefore
here
in
England
is
the
true
Church
of
God
,
and
here
also
are
his
faithfull
and
his
trusty
Ministers
.
When
they
shall
answer
this
argument
,
I
will
frame
some
more
for
them
to
worke
vpon
:
but
I
thinke
that
will
neuer
be
;
for
they
cannot
answere
,
it
is
so
strong
&
inuincible
,
and
a
knot
so
hard
twisted
,
that
they
cannot
by
any
meanes
vnloose
it
.
Thus
farre
the
publishing
of
Gods
decree
hath
stretched
it selfe
.
Now
let
vs
come
to
the
parts
whereof
it
doth
consist
,
and
they
are
in
number
two
;
the
one
doth
respect
the
person
of
Christ
,
the
other
his
office
or
kingly
power
.
His
person
in
the
seuenth
verse
,
and
his
office
or
kingly
power
in
the
eighth
and
ninth
.
For
his
person
remember
two
things
;
the
first
is
,
whose
Son
he
is
:
the
second
,
how
it
is
proued
,
that
he
is
his
Sonne
.
He
is
the
Sonne
of
God
,
this
is
set
downe
in
these
words
;
That
is
,
the
Lord
hath
said
vnto
me
,
Thou
art
my
Sonne
.
For
by
the
name
Lord
,
here
,
God
the
Father
,
the
first
Person
in
the
Trinity
is
vnderstood
:
he
said
vnto
Christ
,
Thou
art
my
Sonne
.
He
said
it
also
vnto
Dauid
,
as
vnto
the
type
and
figure
,
for
he
was
also
Gods
Sonne
by
creation
,
as
also
more
chiefly
by
adoption
.
But
yet
this
was
chiefly
spoken
by
God
the
Father
vnto
Christ
,
as
vnto
the
body
&
truth
it selfe
.
But
how
is
Christ
his
Son
,
may
you
say
?
The
answer
is
,
not
by
creation
,
as
all
are
,
nor
by
adoption
as
many
are
;
but
by
nature
as
none
is
:
whereupon
he
is
called
his
onely
begotten
Son
oftentimes
in
the
word
,
&
namely
in
Ioh.
3.16
.
where
our
Sauiour
doth
tell
vs
,
that
God
so
loued
the
world
,
that
he
gaue
his
onely
begotten
Son
,
that
whosoeuer
beleeueth
in
him
,
should
not
perish
,
but
haue
euerlasting
life
.
So
that
then
out
of
this
place
we
may
learne
this
doctrine
,
Doct.
that
Iesus
Christ
our
Sauiour
and
redeemer
,
is
not
a
bare
&
meere
man
as
we
are
,
but
he
is
also
God
,
as
being
the
true
and
naturall
Sonne
of
the
Almighty
.
This
the
Lord
himselfe
did
confesse
of
him
oftentimes
:
saying
,
This
is
my
wel-beloued
Sonne
in
whom
I
am
well
pleased
,
as
it
is
in
Math.
3.17
.
and
Math.
17.5
.
And
Paul
speaking
of
him
:
doth
say
,
That
he
is
a
God
ouer
all
,
to
be
blessed
for
euer
,
in
Rom.
9.5
.
Iohn
also
writing
his
story
,
doth
ascribe
as
much
vnto
him
in
the
entrance
thereof
:
saying
,
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
that
Word
was
God
.
The
Scripture
is
full
of
many
testimonies
in
this
behalfe
,
but
I
wil
passe
them
all
ouer
,
as
knowing
that
this
is
an
article
of
your
faith
,
and
a
matter
nothing
doubted
of
amongst
you
.
For
I
do
perswade
my selfe
,
that
all
of
vs
doe
hold
and
beleeue
that
Christ
is
God
,
and
the
naturall
and
onely
begotten
Sonne
of
the
Almighty
.
But
yet
peraduenture
you
see
not
clearely
the
reasons
,
why
he
is
such
an
one
,
&
therfore
I
will
shortly
touch
them
,
and
lay
them
downe
before
your
view
and
consideration
.
In
number
they
are
these
.
First
,
Reasons
.
that
he
might
be
able
to
vndergoe
the
wrath
of
the
eternall
God
,
who
was
offended
with
man
for
his
sin
,
&
to
beare
that
intollerable
burthen
,
which
he
should
lay
vpon
him
for
mans
transgression
;
which
would
crush
all
the
creatures
in
the
world
to
peeces
,
it
being
infinite
like
vnto
him
,
from
whom
it
did
proceede
,
who
was
infinitely
offended
with
vs
for
our
offences
.
For
there
must
be
alwaies
a
proportion
betweene
the
sinne
of
man
,
and
the
punishment
of
his
sinne
,
else
iustice
hath
not
her
full
stroake
and
working
.
Secondly
,
that
he
might
be
able
in
mans
nature
and
name
to
fulfill
the
whole
law
of
God
,
and
euery
iot
and
point
thereof
,
and
not
to
faile
in
any
;
that
so
we
thereby
might
liue
,
and
haue
a
free
passage
into
heauen
,
to
reigne
with
God
there
in
happinesse
for
euer
,
according
to
the
tenor
of
the
law
,
Do
this
,
and
thou
shalt
liue
.
For
no
mortall
man
is
able
to
doe
this
.
Surely
(
saith
Salomon
in
Eccles.
7.22
.
)
there
is
no
iust
man
in
the
earth
,
that
doeth
good
,
and
sinneth
not
.
And
as
Iohn
doth
say
:
If
we
say
,
that
we
haue
no
sinne
,
we
deceiue
our selues
,
and
there
is
no
truth
in
vs
.
1.
Ioh.
1.8
.
So
Iames
doth
say
,
that
in
many
things
we
sinne
all
.
Iam.
3.2
.
including
himselfe
and
all
the
faithfull
whatsoeuer
within
the
compasse
of
this
his
speech
.
Thirdly
,
that
he
might
be
able
to
bestow
vertue
&
worthinesse
enough
vpon
his
short
sufferings
and
obedience
,
that
they
might
be
auaileable
for
the
saluation
of
all
the
elect
,
and
be
as
much
in
the
acceptation
of
God
,
as
if
the
elect
themselues
had
suffered
in
their
owne
persons
eternally
,
and
had
bene
obedient
vnto
the
Almighty
in
all
points
of
his
law
for
euermore
.
Lastly
,
that
he
might
be
able
to
ouermatch
the
diuell
and
all
other
aduersaries
,
that
are
against
vs
,
to
deliuer
vs
out
of
their
hands
,
being
deliuered
to
preserue
vs
from
them
,
while
we
are
here
in
this
world
;
and
being
preserued
to
bestow
vpon
vs
eternall
life
in
the
world
to
come
,
when
we
shall
reigne
with
him
in
happinesse
,
for
euermore
.
For
no
creature
can
doe
these
things
but
God
himselfe
alone
.
And
therfore
it
was
necessary
,
that
the
Sauiour
of
the
world
should
be
God
,
as
well
as
man
.
The
consideration
whereof
may
teach
vs
,
Vse
.
first
and
foremost
to
condemne
all
such
heretiques
,
as
doe
deny
his
God-head
,
and
say
,
that
he
is
not
the
eternall
Sonne
of
the
Lord
,
whether
they
be
Samosatenians
,
affirming
him
to
be
a
bare
man
alone
;
or
Arrians
and
Seruetians
,
gainesaying
his
coessentiall
and
coeternall
deity
;
or
Lucians
,
Porphyrians
,
Atheists
,
or
whatsoeuer
else
,
that
doe
withstand
his
diuine
nature
,
and
will
not
haue
him
in
any
case
to
be
a
God
.
Secondly
,
out
of
it
we
may
learne
,
to
haue
Christ
in
great
regard
,
and
veneration
,
adoring
and
worshipping
him
,
as
well
as
the
Father
,
and
the
holy
Spirit
;
considering
that
he
is
God
,
as
well
as
they
.
Though
we
must
not
worship
him
,
in
regard
of
his
humane
nature
,
yet
we
must
do
it
in
regard
of
his
godhead
,
or
diuine
nature
.
For
in
that
respect
all
reuerence
and
honour
must
be
yeelded
vnto
him
,
and
euery
knee
must
bow
vnto
him
in
heauen
and
in
earth
.
The
very
Angels
themselues
are
not
to
be
exempted
from
this
seruice
,
but
they
must
performe
it
vnto
him
,
as
well
as
others
,
according
to
that
which
is
quoted
by
the
Author
to
the
Hebrewes
in
Chap.
1.
ver.
6.
when
he
saith
,
Let
all
the
Angels
of
God
worship
him
.
Children
of
Noblemen
and
Princes
heires
here
in
this
world
are
had
in
great
account
,
and
reputation
with
all
men
,
they
are
the
very
speech
and
wonder
of
the
world
,
and
euery
man
must
bow
and
becke
to
them
.
But
yet
alas
,
Christ
Iesus
our
Sauiour
,
who
is
the
Sonne
of
God
,
and
the
heire
of
all
the
world
,
yea
God
himselfe
,
is
little
regarded
by
most
;
for
there
are
few
that
do
talke
of
him
,
and
fewer
that
do
bow
and
becke
to
him
,
as
they
ought
to
do
.
The
Lord
be
mercifull
vnto
vs
in
this
respect
,
and
make
vs
better
,
that
so
hereafter
we
may
honour
him
,
as
it
doth
become
vs
,
and
serue
him
in
holinesse
and
righteousnesse
,
all
the
dayes
of
our
liues
.
Lastly
,
out
of
it
we
may
obserue
,
that
seeing
he
is
God
,
he
is
able
to
reuenge
his
quarrell
vpon
all
those
that
do
resist
him
,
and
not
onely
to
defend
those
that
do
depend
vpon
him
,
but
also
to
reward
them
with
liberall
gifts
for
their
seruice
,
and
to
do
them
good
for
euermore
,
so
that
they
need
not
to
feare
any
thing
for
this
world
,
or
the
world
to
come
.
A
thing
alwayes
to
be
remembred
by
vs
,
lest
either
we
lift
vp
our selues
against
him
,
or
taking
his
part
should
faint
,
through
the
manifold
afflictions
,
that
do
happen
vnto
vs
for
his
sake
.
As
thus
we
haue
heard
whose
sonne
Christ
is
,
namely
Gods
,
so
now
we
must
marke
,
how
it
is
proued
,
that
he
is
Gods
sonne
:
and
that
is
included
in
these
words
,
This
day
haue
I
begotten
thee
:
that
is
,
this
day
or
time
,
wherein
thou
doest
rise
from
the
dead
,
and
returne
from
death
vnto
life
,
haue
I
manifested
and
declared
vnto
the
world
all
abroad
,
that
thou
art
my
Sonne
,
and
that
I
haue
begotten
thee
.
For
so
is
this
place
expounded
by
Paul
,
euen
of
the
time
of
Christs
resurrection
,
as
we
may
see
in
Acts
13.30.33
.
So
that
then
there
must
be
a
distinction
made
betweene
generation
,
or
begetting
it selfe
,
and
the
manifestation
of
it
.
The
generation
or
begetting
it selfe
was
from
all
eternitie
,
but
the
manifestation
of
it
was
in
time
,
and
then
chiefly
,
when
Christ
rose
from
the
dead
.
For
then
was
he
mightily
declared
to
be
the
Sonne
of
God
,
as
the
Scripture
doth
teach
vs
.
But
here
before
we
stand
vpon
the
proofe
it selfe
,
a
few
things
may
be
obserued
touching
the
generation
,
or
Gods
begetting
of
his
Sonne
.
For
as
we
are
to
know
,
that
Christ
is
the
Sonne
of
God
,
so
we
are
to
vnderstand
in
some
sort
,
how
the
Father
did
beget
him
,
whose
Sonne
he
is
said
to
be
.
The
manner
therefore
of
this
generation
in
few
words
was
this
.
The
Sonne
was
begotten
of
the
substance
of
the
Father
,
not
by
any
fluxe
,
as
when
water
is
deriued
from
the
head
of
the
spring
to
the
channell
:
not
by
any
decision
,
as
when
a
thing
is
cut
in
peeces
:
nor
by
any
propagation
,
as
when
a
graft
is
transplanted
into
a
new
stocke
:
but
by
an
vnspeakable
communication
of
the
whole
essence
or
godhead
from
the
Father
to
the
Sonne
;
in
receiuing
whereof
the
Sonne
doth
no
more
diminish
the
maiestie
or
godhead
of
the
Father
,
then
the
light
of
one
candle
doth
the
light
of
another
,
from
which
it
is
taken
.
The
time
of
this
generation
hath
neither
beginning
,
middle
,
nor
end
,
and
therefore
it
is
eternall
before
all
worlds
.
Wisedome
in
the
Prouerbes
(
which
with
one
consent
of
all
Diuines
is
said
to
be
Christ
)
affirmeth
,
that
she
was
before
the
world
was
created
,
that
is
,
from
eternitie
.
For
before
the
world
was
made
,
there
was
nothing
but
eternity
.
Prou.
8.24
.
Here
are
many
things
to
be
wondred
at
in
this
generation
of
the
Sonne
,
and
we
must
be
warned
,
not
to
conceiue
it
in
any
carnall
or
humane
manner
.
For
there
is
a
great
difference
betweene
it
,
and
those
generations
,
which
are
found
here
in
this
world
amongst
vs
that
are
men
.
For
first
,
in
our
generations
the
father
is
in
time
before
his
son
,
and
the
son
is
after
his
father
:
but
in
this
generation
God
the
Father
and
the
Sonne
are
coeternall
,
and
not
one
before
or
after
the
other
for
time
.
Secondly
,
in
our
generations
the
father
is
forth
of
the
sonne
,
and
the
sonne
forth
of
the
father
,
so
that
they
are
distant
in
place
sometimes
the
one
from
the
other
many
a
mile
:
but
in
this
generation
God
the
Father
is
in
the
Sonne
,
and
the
Sonne
is
in
the
Father
,
so
that
they
are
in
place
alwayes
together
.
Thirdly
,
in
our
generations
the
sonne
is
from
his
father
by
propagation
:
but
in
this
generation
the
Son
is
from
the
Father
by
communication
of
substance
,
and
not
by
propagation
.
Finally
,
in
our
generations
the
father
doth
beget
the
sonne
by
communicating
onely
his
seed
vnto
him
:
but
in
this
generation
God
the
Father
doth
beget
the
Sonne
by
communicating
his
whole
substance
vnto
him
.
So
that
here
is
a
fourefold
difference
to
be
found
betwixt
our
carnall
and
this
spirituall
generation
,
or
begetting
.
And
therefore
(
I
beseech
you
)
do
none
of
you
conceiue
of
it
after
a
grosse
manner
,
but
pray
you
vnto
God
for
spirituall
eyes
,
that
you
may
behold
it
.
And
if
any
of
you
cannot
conceiue
aright
of
it
,
wonder
at
it
,
as
at
a
deepe
mysterie
;
but
beware
,
contemne
it
not
,
as
a
thing
either
false
or
vnfruitfull
.
And
so
I
leaue
it
,
and
come
to
the
proofe
it selfe
.
That
is
taken
(
you
see
)
from
Christs
resurrection
from
the
dead
.
All
the
miracles
that
Christ
did
from
time
to
time
,
going
stil
beyond
the
reach
and
power
of
man
,
did
declare
,
that
he
was
the
Sonne
of
God
:
yet
it
hath
pleased
the
holy
Ghost
,
to
apply
this
chiefly
vnto
his
resurrection
,
as
being
a
most
notable
argument
to
proue
the
same
.
For
being
dead
,
if
he
had
not
bene
the
Sonne
of
God
indeed
,
he
had
neuer
risen
againe
,
but
had
perished
in
death
.
And
in
that
the
Father
raised
him
againe
to
life
,
he
gaue
euident
witnesse
and
testimonie
,
that
he
was
his
owne
naturall
Sonne
,
and
that
he
had
begotten
him
from
all
eternitie
.
And
therefore
Paule
doth
say
,
that
he
was
mightily
declared
to
be
the
Sonne
of
God
by
the
resurrection
from
the
dead
,
in
Rom.
1.4
.
So
that
those
that
doubt
,
whether
Christ
be
the
Sonne
of
God
,
or
no
,
they
may
be
resolued
,
if
they
will
but
throughly
consider
of
his
resurrection
from
the
dead
.
For
thus
they
may
reason
with
themselues
:
No
creature
that
is
dead
and
buried
,
can
of
himselfe
rise
againe
from
the
graue
,
and
returne
from
death
vnto
life
,
but
he
that
doth
this
must
needs
be
the
Sonne
of
God
.
But
Christ
Iesus
was
dead
and
buried
,
yet
he
rose
againe
from
the
graue
,
and
returned
from
death
vnto
life
.
Therefore
Christ
Iesus
is
no
bare
creature
,
but
he
is
a
Creator
,
and
the
Sonne
of
the
liuing
God
.
Many
things
might
be
here
obserued
,
and
stood
vpon
concerning
this
point
,
but
because
they
are
common
matters
,
and
are
included
in
the
Article
of
our
faith
,
touching
the
resurrection
of
Christ
from
the
dead
,
I
will
passe
them
ouer
,
and
referre
them
to
your
owne
priuate
meditations
.
Onely
noting
here
by
the
way
,
that
as
God
did
manifest
the
generation
of
his
naturall
Sonne
vnto
the
world
,
and
did
make
men
see
,
that
he
had
begotten
him
,
euen
by
his
miracles
,
and
chiefly
by
raising
him
from
the
dead
:
so
he
doth
continually
manifest
the
generation
of
his
adopted
sons
,
and
make
them
knowne
to
themselues
,
and
vnto
others
,
by
his
holy
working
in
them
,
and
chiefly
by
his
raising
of
them
vp
from
the
death
of
sinne
vnto
the
life
of
righteousnesse
;
as
we
may
plainly
see
by
many
places
of
the
holy
Scripture
,
but
most
excellently
by
that
which
Iohn
hath
written
in
the
third
chapter
of
his
first
Epistle
,
the
8.9
.
and
10.
verses
thereof
.
For
there
he
doth
manifestly
teach
vs
,
who
they
be
that
are
borne
of
God
,
and
how
they
may
be
knowne
from
the
children
of
the
Diuell
,
and
that
is
,
by
their
liues
and
conuersations
.
For
as
the
one
of
them
do
commit
sinne
,
who
are
of
the
Diuell
,
so
the
other
of
them
do
not
sinne
,
who
are
of
God
,
but
they
worke
righteousnesse
,
and
become
holy
,
as
God
their
Father
is
holy
:
yea
,
as
he
doth
further
say
,
they
cannot
sinne
,
because
they
are
borne
of
God
.
So
that
then
,
they
are
not
leud
and
licentious
,
as
others
are
,
but
they
are
sanctified
persons
,
and
such
as
do
worke
out
their
saluation
with
feare
and
trembling
.
By
this
we
may
shortly
learne
two
things
;
the
one
is
whether
we
our selues
be
the
children
of
God
,
or
no
:
the
other
is
,
whom
of
others
we
are
to
account
for
such
.
For
our selues
,
if
we
flie
the
corruption
,
which
is
in
the
world
through
lust
,
and
giue
all
diligence
thereunto
,
ioyning
moreouer
vertue
with
our
faith
,
and
with
vertue
knowledge
,
and
with
knowledge
temperance
,
and
with
temperance
patience
,
and
with
patience
godlinesse
,
and
with
godlinesse
brotherly
kindnesse
,
and
with
brotherly
kindnesse
loue
:
we
may
assure
our
owne
soules
,
that
we
are
the
children
of
God
,
and
that
he
hath
begotten
vs
vnto
life
eternall
,
as
Peter
doth
well
declare
in
the
first
chapter
of
his
second
Epistle
,
the
10.
and
11.
verses
thereof
.
For
others
,
we
are
to
take
them
onely
for
the
children
of
God
,
who
walke
not
according
to
the
flesh
,
but
according
to
the
Spirit
,
and
do
become
new
creatures
,
performing
the
same
holy
duties
with
vs
,
whereof
mention
was
made
(
out
of
Peter
)
last
of
all
.
But
if
either
we
our selues
or
others
faile
herein
,
leading
wicked
or
loose
liues
,
we
may
tremble
and
feare
;
but
we
must
not
challenge
this
prerogatiue
vnto
our selues
,
to
be
called
the
sonnes
of
God
;
nor
giue
it
vnto
others
,
that
are
vnworthy
of
the
same
.
For
as
God
is
holy
,
so
are
all
those
holy
,
who
are
borne
of
him
;
but
as
for
the
rest
who
are
wicked
and
naught
,
they
belong
to
the
Diuell
,
who
was
a
sinner
from
the
beginning
,
as
Iohn
doth
teach
vs
in
the
place
before
alleaged
.
Wherefore
looke
to
your selues
,
that
you
may
be
boly
and
righteous
,
rising
from
the
death
of
sinne
,
vnto
the
life
of
righteousnesse
,
that
thereby
you
may
be
assured
,
that
God
is
your
father
,
and
that
he
hath
begotten
you
:
and
beware
also
what
title
and
appellation
you
giue
vnto
others
,
that
none
may
be
wronged
,
but
euery
one
may
haue
that
which
doth
of
right
belong
vnto
him
.
Hauing
thus
spoken
of
the
person
of
Christ
,
or
his
sonne-ship
:
now
we
are
to
speake
of
his
office
,
or
princely
kingdome
,
wherein
is
set
downe
first
the
largenesse
of
it
in
the
8.
verse
;
then
secondly
,
the
inuincible
power
of
it
in
the
9.
verse
.
In
handling
these
things
I
will
be
as
briefe
as
I
can
.
In
describing
the
largenesse
of
it
,
there
is
included
a
duty
which
he
must
performe
,
namely
prayer
;
then
the
fruit
of
it
,
which
is
a
great
and
large
gift
.
I
will
ioyne
both
these
together
for
breuities
sake
.
Aske
of
me
,
saith
the
text
;
these
are
the
words
of
God
the
Father
,
inuiting
Dauid
or
Christ
,
to
aske
somewhat
of
him
,
and
enioyning
them
a
certaine
duty
to
performe
,
if
they
would
haue
their
kingdomes
enlarged
.
The
words
following
containe
the
gift
it selfe
,
which
God
would
bestow
vpon
them
,
vpon
their
prayer
and
petition
,
which
they
should
make
vnto
him
:
And
I
will
giue
thee
the
heathen
for
thine
inheritance
,
and
the
ends
of
the
earth
for
thy
possession
.
A
worthy
reward
of
such
a
small
duty
as
prayer
is
,
and
a
gift
(
as
we
say
)
most
worthy
of
a
king
.
Surely
as
God
is
,
such
is
his
gift
.
For
as
he
is
great
and
mighty
,
so
is
his
gift
here
great
and
mighty
.
It
is
obserued
of
Alexander
the
Great
,
that
he
gaue
to
one
Perillus
for
the
marriage
of
his
daughter
fiftie
talents
;
and
when
Perillus
told
him
,
that
it
was
too
much
by
halfe
,
he
answered
him
,
and
sayd
,
If
halfe
be
enough
for
thee
to
take
,
yet
it
is
not
enough
for
me
to
giue
.
And
in
like
manner
,
when
he
had
giuen
vnto
a
poore
Aegyptian
a
rich
and
populous
citie
,
and
the
Aegyptian
stood
all
astonished
at
it
,
supposing
that
he
had
mocked
him
,
Take
(
quoth
he
to
him
)
that
which
I
giue
thee
:
for
if
thou
art
Bias
that
demandest
,
I
am
Alexander
that
giueth
.
Thus
he
would
giue
gifts
according
to
his
owne
ability
and
power
.
So
,
euen
so
,
doth
the
Lord
our
God
deale
here
:
he
doth
bestow
his
gifts
according
to
his
owne
ability
and
power
.
Though
halfe
a
kingdome
be
a
great
gift
,
yet
a
whole
kingdome
is
but
a
small
gift
with
him
.
Dauid
and
Christ
must
haue
more
of
him
then
that
.
For
Dauid
(
who
was
but
the
figure
and
type
of
Christ
)
had
of
him
not
onely
the
whole
kingdome
of
Israel
and
Iudah
,
but
all
the
heathen
also
,
that
were
round
about
him
,
as
the
Ammonites
,
Moabites
,
Aramites
,
Philistims
,
Amalekites
,
and
diuerse
others
;
all
which
were
in
subiection
,
and
became
tributaries
to
him
,
as
may
be
seene
by
the
second
booke
of
Samuel
,
and
namely
by
the
8.
chapter
thereof
.
But
as
for
Christ
(
who
was
the
body
and
truth
)
he
had
spacious
and
large
dominions
of
him
indeed
.
For
he
bestowed
vpon
him
not
onely
one
kingdome
or
two
alone
,
but
all
the
kingdomes
of
the
world
from
one
end
thereof
vnto
the
other
;
as
the
Apostle
doth
at
large
declare
in
his
1.
chap.
to
the
Ephe.
&
in
his
2.
chap.
to
the
Phil.
Wherupon
Christ
himselfe
spake
vnto
his
Disciples
,
saying
;
All
power
is
giuen
vnto
me
in
heauen
&
earth
;
Go
therfore
and
teach
all
nations
,
baptizing
them
in
the
name
of
the
Father
,
the
Son
,
&
the
holy
Ghost
,
teaching
them
to
obserue
all
things
,
whatsoeuer
I
haue
commanded
you
,
as
it
is
in
Math
28.18.19.20
.
Here
I
might
stand
vpon
the
largenesse
of
Christs
kingdome
,
and
gather
some
good
obseruations
out
of
the
vniuersality
thereof
;
as
to
shew
,
that
wheresoeuer
we
liue
or
be
,
yet
we
are
vnder
his
dominion
,
and
are
there
to
worship
him
;
and
that
if
we
do
once
offend
him
,
and
play
a
treacherous
part
with
him
,
there
is
no
place
of
safetie
for
vs
to
flie
vnto
,
to
escape
his
power
and
hand
,
as
who
doth
reigne
throughout
all
the
world
,
and
not
in
some
places
alone
,
as
kings
here
vpon
the
earth
do
;
amongst
whom
malefactors
(
yea
most
vile
and
notorious
traytors
)
do
escape
oftentimes
death
and
other
punishments
according
to
their
just
deserts
,
because
they
shift
out
of
one
mans
kingdome
into
another
.
But
I
will
passe
them
ouer
to
your
owne
considerations
,
&
come
to
more
neceslary
points
for
our
learning
.
A
duty
,
you
see
here
,
is
enioyned
vpon
Christ
,
that
he
must
pray
to
his
Father
for
his
kingdome
,
and
aske
the
same
of
him
.
Againe
a
large
promise
is
made
vnto
him
,
that
if
he
shall
so
do
,
he
shall
haue
an
ample
one
indeed
,
euen
such
an
one
,
as
shall
reach
from
one
end
of
the
world
vnto
the
other
.
Vpon
both
these
brances
,
a
man
might
seuerally
insist
and
stand
,
but
(
as
I
promised
before
)
I
will
conioyne
them
both
together
,
that
of
two
works
I
may
(
for
shortnesse
sake
)
make
but
one
.
Wherefore
the
doctrine
(
which
is
to
be
collected
out
of
them
both
together
)
is
this
,
Doct.
that
men
must
pray
to
God
for
benefits
,
and
that
by
praying
vnto
him
,
they
shall
obtaine
them
.
Aske
(
saith
our
Sauiour
Iesus
Christ
)
and
it
shall
be
giuen
you
,
seeke
and
ye
shall
find
,
knocke
and
it
shall
be
opened
vnto
you
.
For
whosoeuer
asketh
receiueth
,
and
he
that
seeketh
findeth
,
and
to
him
that
knocketh
it
shall
be
opened
,
as
it
is
in
Math.
7.7.8
.
Likewise
Iames
doth
say
(
making
instance
in
one
particular
,
which
is
wisedome
)
If
any
of
you
lacke
wisedome
,
let
him
aske
of
God
,
which
giueth
vnto
all
men
liberally
,
and
reproacheth
no
man
;
and
it
shall
be
giuen
him
,
as
you
may
see
in
Iames
1.5
.
And
whereas
man
will
not
regard
vs
in
the
time
of
need
,
but
then
begin
to
forsake
vs
,
when
once
we
come
into
trouble
and
miserie
,
though
in
the
time
of
our
prosperitie
he
made
much
of
vs
,
and
was
readie
to
do
vs
what
good
he
could
:
it
is
not
so
with
God
.
For
if
we
shall
pray
vnto
him
in
the
midst
of
all
our
calamities
,
he
will
harken
vnto
vs
,
and
become
most
gracious
and
fauourable
vnto
vs
,
to
deliuer
vs
out
of
them
all
,
as
he
himselfe
doth
teach
vs
in
Psalme
50.15
.
saying
,
Call
vpon
me
in
the
day
of
trouble
,
so
will
I
deliuer
thee
,
and
thou
shalt
glorifie
me
.
By
all
which
places
(
you
see
)
it
is
a
most
cleare
and
euident
doctrine
,
that
we
must
both
pray
to
God
,
and
that
by
our
prayers
vnto
him
,
we
shall
receiue
fauors
at
his
hands
.
And
the
reason
hereof
is
this
;
we
must
pray
to
him
,
Reason
.
because
by
prayers
we
do
honour
him
most
,
and
bring
great
glory
to
his
name
,
in
that
we
do
acknowledge
him
to
be
the
giuer
of
all
things
,
and
one
,
on
whom
our
whole
life
,
and
all
that
we
haue
,
do
depend
.
By
prayers
we
shall
receiue
benefites
of
him
,
because
he
hath
appointed
prayers
as
an
ordinarie
meanes
and
second
cause
to
conuey
his
benefites
ouer
vnto
vs
.
For
as
he
hath
appointed
the
end
of
all
things
,
so
he
hath
appointed
also
in
the
same
decree
of
his
,
the
meanes
which
are
fit
to
bring
them
to
the
same
end
.
And
therefore
seeing
prayer
is
one
of
the
chiefe
and
principall
meanes
,
which
he
hath
ordained
for
the
powring
downe
of
his
gifts
and
graces
vpon
mankind
,
it
is
no
maruell
,
though
by
praying
vnto
him
,
men
do
receiue
from
time
to
time
most
rare
and
excellent
blessings
from
him
.
Learne
we
then
from
hence
these
points
.
Vse
.
First
,
that
they
are
worthy
of
blame
,
who
do
neglect
prayer
,
and
do
not
powre
out
their
soules
from
time
to
time
vnto
the
Almightie
,
as
they
ought
to
do
.
It
is
our
part
to
pray
continually
,
as
the
Apostle
doth
teach
vs
in
1.
Thes.
5.17
.
and
to
watch
thereunto
with
all
perseuerance
,
and
supplication
for
all
Saints
,
as
it
is
in
Ephes.
6.18
.
But
yet
alas
,
we
do
it
too
seldome
,
and
some
almost
neuer
in
all
their
liues
.
But
let
vs
amend
this
our
fault
,
and
grow
better
in
this
respect
.
Secondly
,
that
the
reason
,
why
many
do
receiue
few
or
no
benefits
at
the
hands
of
God
,
is
this
,
not
because
his
hand
is
shortned
it
and
vnable
to
do
them
good
,
but
because
they
do
not
pray
vnto
him
,
and
aske
for
benefites
of
him
.
Ye
lust
(
saith
Iames
)
and
haue
not
;
ye
enuie
and
haue
indignation
,
and
cannot
obtaine
;
ye
fight
and
warre
and
get
nothing
,
because
ye
aske
not
.
Iames
4.2
.
If
you
say
,
that
you
aske
and
receiue
not
,
I
will
answer
you
with
the
same
Apostle
,
and
in
the
same
place
,
that
the
cause
thereof
is
,
because
ye
aske
amisse
,
as
doth
follow
there
in
the
next
verse
.
Either
the
thing
which
you
craue
is
not
lawfull
and
expedient
,
or
your
mind
in
crauing
is
not
earnest
,
or
Christ
is
not
made
the
Mediator
,
or
the
end
is
not
good
,
or
the
prayer
is
not
continuall
,
or
faith
lastly
is
not
there
to
present
it
.
If
these
or
any
of
these
faile
or
be
wanting
,
it
is
no
maruell
though
our
prayer
receiue
the
repulse
.
But
let
them
all
concurre
and
meete
together
,
as
they
ought
to
do
,
then
shall
we
obtaine
of
God
whatsoeuer
we
will
ourselues
.
Thirdly
,
that
prayer
is
a
most
fruitfull
thing
,
and
such
a
meanes
,
as
it
brings
with
it
vnto
vs
the
great
and
wonderfull
gifts
of
the
Almightie
.
As
it
will
stay
the
Lord
from
smiting
,
euen
then
,
when
his
hand
is
vpto
lay
on
,
(
as
we
may
see
at
large
in
the
beginning
of
the
32.
chapter
of
Exodus
,
where
Moses
prayer
pacified
the
Lord
,
and
turned
his
wrath
away
from
the
Israelites
,
so
that
they
were
not
consumed
according
to
their
desers
:
)
so
it
doth
pull
downe
his
mercies
and
benefits
in
great
abundance
vpon
vs
.
For
looke
what
we
do
desire
,
the
Lord
is
ready
to
graunt
vnto
vs
,
yea
he
doth
grant
more
vnto
vs
oftentimes
,
then
we
do
desire
.
As
for
example
,
Zaccheus
desired
onely
to
see
Christ
;
but
befides
that
,
Christ
called
him
by
his
name
,
and
offered
his
owne
selfe
vnto
him
for
his
saluation
,
as
it
is
in
the
beginning
of
the
19
chapter
according
to
Saint
Lukes
Gospell
The
sicke
of
the
palsie
desired
onely
the
health
of
his
body
,
but
he
obtained
also
the
forgiuenesse
of
his
sinnes
,
as
appeareth
in
the
beginning
of
the
ninth
chapter
according
to
S.
Mathew
.
Salomon
desired
only
wisedome
,
that
he
might
know
how
to
rule
his
people
,
and
to
go
in
and
out
before
them
,
but
as
God
did
bestow
that
vpon
him
,
so
he
did
giue
him
also
riches
and
honor
,
so
that
among
the
kings
there
was
none
like
him
all
his
daies
,
as
it
is
euident
in
1.
Kin.
3
6.
&c.
Lastly
,
Iacob
desired
onely
food
and
apparell
,
when
he
went
from
his
parents
to
Padan
Aram
,
to
fetch
him
a
wife
amongst
his
owne
kindred
;
but
the
Lord
made
him
a
great
rich
man
,
and
caused
him
to
returne
home
againe
,
with
abundance
of
wealth
and
goods
,
as
it
is
storied
of
him
in
the
booke
of
Genesis
,
in
chapter
28.30
.
and
33.
Well
therefore
might
Paul
say
,
that
he
that
is
Lord
ouer
all
,
is
rich
vnto
all
that
call
on
him
.
Rom.
10.12
.
And
well
also
might
Dauid
say
,
that
the
Lord
is
neare
vnto
all
that
call
vpon
him
,
yea
that
call
vpon
him
in
truth
.
Psal.
145.18
.
And
as
for
the
Lords
dealing
towards
himselfe
,
he
doth
vtter
it
in
these
words
:
Thou
hast
giuen
him
his
hearts
desire
,
and
hast
not
denied
him
the
request
of
his
lippes
.
For
thou
didst
preuent
him
with
liberall
blessings
,
and
didst
set
a
crowne
of
pure
gold
vpon
his
head
;
he
asked
life
of
thee
,
and
thou
gauest
him
a
long
life
for
euer
and
euer
.
Psal.
21.20
.
&c.
I
pray
,
thinke
deeply
on
these
things
,
and
let
them
encourage
our
hearts
to
pray
still
.
If
we
were
sure
,
that
the
kings
Maiestie
would
admit
vs
alwayes
into
his
presence
,
and
grant
vnto
vs
whatsoeuer
we
should
desire
of
him
,
I
doubt
not
but
that
we
should
be
forward
,
yea
too
forward
,
to
go
vnto
him
often
with
our
suites
,
to
haue
benefits
and
high
promotions
from
him
.
But
such
a
king
we
haue
here
(
who
is
the
king
of
kings
)
and
shall
not
we
then
commence
our
suites
continually
vnto
him
?
and
waite
at
the
gates
of
his
grace
with
our
supplications
a
ready
drawne
in
our
hands
to
deliuer
them
vnto
him
at
his
coming
forth
?
Kingdomes
(
we
say
)
go
not
a
begging
,
yet
the
Catholicke
and
vninersall
kingdome
of
Christ
(
which
is
the
greatest
of
all
)
was
obtained
by
begging
.
For
he
had
it
onely
for
the
asking
.
If
beggers
speed
so
well
(
we
say
againe
)
we
our selues
will
begge
.
To
conclude
therefore
this
point
,
let
vs
do
it
then
,
and
runne
still
to
God
begging
for
benefits
,
and
doubt
we
not
,
but
we
shall
receiue
them
,
and
such
large
ones
too
,
as
none
can
be
larger
.
For
as
God
is
greater
then
all
,
so
are
his
gifes
larger
then
all
.
Thinke
on
these
things
for
your
good
;
and
so
let
vs
passe
from
this
first
point
,
whereby
Christs
kingdome
is
set
out
,
and
come
to
the
second
,
which
is
the
inuincible
power
thereof
.
For
as
his
kingdome
is
large
reaching
ouer
all
the
world
:
so
it
is
powerfull
,
being
able
to
beate
downe
all
opposition
,
that
is
made
against
it
.
This
is
set
downe
in
the
9.
verse
in
these
words
,
Thou
shalt
crush
them
with
a
scepter
of
iron
,
and
breake
them
in
peeces
like
a
potters
vessell
.
The
speech
is
allegoricall
,
being
drawne
part
of
it
from
kings
(
as
mention
is
made
here
of
a
king
)
who
are
armed
with
authoritie
and
power
to
punish
those
that
do
offend
,
or
rise
vp
in
rebellion
against
them
;
in
regard
whereof
some
scepter
(
noting
out
the
same
)
is
wont
to
be
carried
before
them
:
and
here
this
scepter
is
sayd
to
be
of
iron
,
rather
then
of
gold
,
siluer
,
brasse
,
wood
,
or
the
like
;
because
iron
is
the
strongest
and
fittest
to
beate
downe
all
things
before
it
:
And
part
of
it
also
from
potters
,
who
do
many
times
so
breake
their
earthen
vessels
into
peeces
,
which
they
do
dislike
withall
,
that
they
can
neuer
be
soudred
fast
together
againe
.
By
this
then
is
meant
,
that
the
enimies
must
be
destroyed
,
and
that
in
such
a
fearefull
manner
,
as
that
they
may
neuer
be
able
to
recouer
their
former
estate
againe
,
or
haue
any
the
least
hope
left
vnto
them
for
the
same
.
And
marke
you
here
,
how
God
doth
enioyne
this
duty
vpon
Christ
his
sonne
,
and
command
him
for
to
do
it
.
There
are
other
vses
of
the
power
of
Christ
.
For
this
inuincible
power
is
granted
vnto
him
as
well
for
the
defence
and
good
of
his
subiects
,
who
are
loyall
and
faithfull
vnto
him
,
as
for
the
destruction
and
ouerthrow
of
his
aduersaries
.
But
yet
this
latter
is
onely
touched
here
,
because
mention
was
made
before
onely
of
his
aduersaries
,
and
nothing
was
spoken
of
his
friends
.
So
that
when
the
Lord
doth
command
him
to
crush
and
breake
them
in
peeces
,
he
doth
not
vnderstand
by
the
word
or
name
of
them
,
all
the
heathen
whatsoeuer
,
which
he
gaue
vnto
him
for
his
inheritance
,
nor
all
the
ends
of
the
earth
,
which
he
bestowed
vpon
him
for
his
possession
;
but
he
meanes
onely
such
rebels
as
did
rise
vp
against
him
,
which
were
touched
in
the
three
first
verses
:
those
he
must
destroy
,
and
bring
to
nothing
,
but
the
rest
he
was
to
fauour
,
and
to
do
good
vnto
.
Looke
then
how
Dauid
gaue
his
sonne
Salomon
a
charge
(
when
he
lay
,
as
we
say
,
vpon
his
death-bed
,
and
was
ready
to
depart
out
of
this
world
)
touching
Ioab
(
that
slue
Abner
and
Amasa
)
and
touching
Shimei
(
that
cursed
him
,
and
threw
stones
at
him
,
when
he
fled
from
Absolom
his
sonne
conspiring
against
him
)
that
he
should
not
suffer
their
hoare
heads
to
come
to
the
graue
in
peace
;
as
it
is
in
the
beginning
of
the
second
chapter
of
the
first
booke
of
the
Kings
:
So
doth
the
Lord
here
giue
his
sonne
Christ
Iesus
a
charge
,
touching
those
as
did
rebell
against
him
,
that
he
should
not
suffer
them
to
liue
,
but
vtterly
to
destroy
them
for
euermore
,
accordingly
as
they
had
deserued
.
But
here
two
questions
may
be
moued
,
the
one
is
,
whether
Christ
did
it
;
the
other
is
,
the
manner
how
he
did
it
.
For
the
first
,
it
is
answered
in
a
word
,
that
He
did
it
,
as
was
shewed
before
,
and
therefore
not
now
againe
to
be
stood
vpon
.
And
as
for
the
second
,
the
manner
was
manifold
.
For
some
of
his
enimies
he
doth
destroy
with
some
sudden
and
extraordinary
death
.
Others
he
doth
torment
with
griefes
and
wounds
of
soule
,
which
are
almost
intollerable
,
and
by
the
meanes
whereof
they
haue
no
peace
within
themselues
,
but
do
lie
in
continuall
despaire
of
their
owne
saluation
.
Not
a
few
of
them
are
tortured
in
their
bodies
by
horrible
diseases
,
and
made
also
desolate
and
poore
for
wealth
,
hauing
no
maintenance
to
relieue
them
.
Thousands
,
and
ten
thousands
he
giues
ouer
to
hardnesse
of
heart
,
that
they
commit
sinne
with
all
greedinesse
,
and
make
themselues
fat
against
the
day
of
slaughter
.
But
to
passe
all
other
wayes
,
whether
of
infamie
or
the
like
,
which
happen
vnto
them
here
in
this
world
,
that
is
the
wofullest
way
of
all
,
when
he
throwes
them
downe
into
hell
,
and
there
doth
keepe
them
in
flames
of
fire
,
that
cannot
be
quenched
,
boyling
and
rosting
for
euermore
.
And
this
all
of
them
shall
be
sure
of
,
as
we
may
see
in
Math.
25.41
.
when
he
saith
vnto
them
,
Depart
from
me
ye
cursed
,
into
euerlasting
fire
,
which
is
prepared
for
the
Diuell
and
his
angels
.
For
as
his
kingdome
is
not
of
this
world
,
so
commonly
are
not
his
punishments
in
this
world
,
but
in
the
world
to
come
,
in
that
hideous
,
and
euer-tormenting
place
.
As
we
stood
not
vpon
the
vniuersality
and
largenesse
of
Christs
kingdome
in
the
former
verse
:
so
will
not
we
stand
now
vpon
the
inuincible
power
and
might
of
his
kingdome
in
this
verse
;
neither
yet
presse
any
further
the
destroying
of
his
enimies
spoken
of
therein
.
First
,
because
mention
was
made
of
them
before
;
and
secondly
,
because
occasion
will
be
offered
to
speake
somewhat
of
them
againe
hereafter
in
the
end
of
this
Psalme
.
Here
at
this
time
,
Doct.
in
that
God
the
Father
doth
commaund
his
Sonne
to
destroy
his
enimies
,
we
may
obserue
this
doctrine
,
that
malefactors
and
euill
persons
,
that
do
offend
,
must
not
be
spared
,
but
must
be
punished
,
according
to
their
deserts
,
and
wretched
wayes
.
Betimes
(
saith
Dauid
)
will
I
destroy
all
the
wicked
of
the
land
,
that
I
may
cut
off
all
the
workers
of
iniquity
from
the
city
of
the
Lord
,
as
it
is
in
Psal.
101.8
.
so
that
he
would
spare
none
,
that
were
wicked
and
licentious
,
and
did
rebell
with
an
high
hand
against
the
Lord
.
Phineas
the
sonne
of
Eleazar
the
sonne
of
Aaron
,
was
greatly
commended
for
his
zeale
towards
the
Lord
,
when
he
executed
death
vpon
the
adulterer
Zimri
the
Israelite
,
and
the
adulteresse
Cozbi
the
Midianite
,
and
did
runne
them
both
through
with
a
speare
,
euen
through
their
belly
,
as
they
were
in
the
tent
,
committing
the
act
of
their
filthinesse
together
,
as
it
is
in
Numb.
25.7
.
&c.
The
law
of
the
Lord
was
amongst
the
Israelites
,
and
in
the
policy
of
their
gouernment
(
the
equity
whereof
doth
belong
to
all
common
wealth
,
and
states
of
gouernement
whatsoeuer
,
though
the
bodie
of
that
people
be
dissolued
,
and
their
policie
came
to
an
end
)
that
idolaters
,
blasphemers
,
disobedient
children
to
their
parents
,
murtherers
,
adulterers
,
witches
,
and
other
notorious
sinners
should
be
put
to
death
,
and
be
cut
off
from
amongst
men
,
as
we
may
see
at
large
in
the
booke
of
Moses
,
Exodus
,
Leuiticus
,
Numbers
and
Deuteronomie
:
and
as
for
other
faults
,
there
were
other
punishments
appointed
according
to
the
qualitie
of
the
offence
,
and
the
trespasse
therein
committed
.
By
all
which
we
may
see
,
that
God
had
a
speciall
care
from
time
to
time
,
that
sinne
should
not
go
vncontrolled
,
but
be
iustly
punished
,
according
to
the
nature
of
it
,
either
more
or
lesse
,
as
it
did
deserue
.
In
consideration
whereof
,
you
perceiue
,
malefactors
must
not
be
spared
,
but
be
duly
punished
for
their
faults
and
offences
.
And
the
reasons
hereof
are
foure
.
First
,
Reasons
.
that
the
malefactors
themselues
,
who
do
offend
,
may
be
brought
to
the
sight
of
their
sinnes
,
and
to
the
leauing
of
them
,
if
it
be
possble
:
for
(
as
Salomon
doth
say
in
Prou.
20.30
.
)
The
blewnesse
of
the
woundserueth
to
purge
the
euill
,
and
the
stripes
within
the
bowels
of
the
belly
:
or
else
,
if
they
will
not
amend
,
that
they
may
be
taken
away
by
death
,
to
sinne
to
more
against
their
owne
soules
,
or
to
pollute
the
land
any
longer
,
wherein
they
dwell
.
And
this
was
the
cause
,
wherefore
God
would
haue
idolaters
to
be
stoned
to
death
,
as
we
may
gather
from
his
words
in
Deut.
17.7
.
when
he
saith
:
So
thou
shalt
take
the
wicked
away
from
among
you
.
Secondly
,
that
others
may
learne
by
their
examples
,
to
take
heed
of
the
like
offences
,
lest
they
be
made
partakers
of
the
same
punishments
with
them
.
For
punishments
executed
vpon
some
are
oftentimes
great
terrors
vnto
others
,
and
do
bridle
them
from
their
licentious
wayes
,
as
daily
experience
and
all
Chronicles
of
the
world
do
shew
.
But
at
this
time
remember
one
example
alone
,
and
that
is
of
the
third
Captaine
with
his
fiftie
men
,
spoken
of
in
the
first
Chapter
of
the
second
booke
of
the
Kings
;
for
he
so
profited
by
the
iudgements
that
came
vpon
the
two
former
Captaines
with
their
fiftie
men
apeece
,
when
fire
came
downe
from
heauen
and
consumed
them
all
,
that
he
submitted
himselfe
to
the
Prophet
Elijah
,
and
fell
to
intreate
him
for
the
safetie
of
his
life
,
as
it
is
in
the
14.
verse
of
the
same
Chapter
.
And
this
was
the
cause
,
wherefore
God
would
haue
the
Iudge
to
do
vnto
euery
man
,
as
euery
man
thought
to
do
vnto
his
brother
,
as
we
may
see
by
his
words
in
Deut.
19.20
.
when
he
saith
,
And
the
rest
shall
heare
this
,
and
feare
,
and
shall
henceforth
commit
no
more
any
such
wickednesse
among
you
.
Thirdly
,
that
the
good
and
innocent
may
not
be
corrupted
by
their
company
,
and
bad
example
.
For
as
euill
words
do
corrupt
good
manners
,
so
much
more
do
euill
deeds
,
and
bad
conuersation
.
The
life
and
example
of
one
incestuous
man
was
sufficient
to
corrupt
all
Corinth
.
And
this
was
the
cause
,
wherefore
Paul
would
haue
the
Corinthians
to
excommunicate
that
incestuous
person
out
of
their
holy
fellowship
,
as
we
may
well
collect
out
of
his
words
in
1.
Corinth.
5.9
.
when
he
saith
,
Purge
out
therefore
the
old
leauen
,
that
ye
may
be
a
new
lumpe
,
as
ye
are
vnleauened
.
For
Christ
our
passeouer
is
sacrificed
for
vs
.
Lastly
,
that
the
Lords
anger
,
who
is
offended
with
their
sinnes
and
transgressions
,
may
be
appeased
,
and
not
breake
out
against
all
for
the
same
.
For
as
the
sinne
of
man
doth
pollute
the
whole
land
,
as
the
story
of
the
Cananites
do
shew
,
Leui.
18.24
.
&c.
and
set
all
things
out
of
order
,
as
we
may
see
by
the
sinne
of
Ahab
,
that
troubled
Israel
,
1.
Kings
18.18
.
and
by
the
sinne
of
false
apostles
that
troubled
the
Galathians
,
Gal.
5.10
.
as
also
by
the
sinne
of
the
prodigall
sonne
,
which
put
him
besides
himselfe
;
for
he
repenting
of
his
sinne
,
is
sayd
to
haue
come
to
himselfe
.
Luke
15.17
:
So
it
doth
driue
the
Lord
away
from
him
,
and
from
others
for
his
sake
,
vntill
he
be
duly
punished
for
his
sinne
,
as
he
ought
to
be
;
as
we
may
see
most
excellently
in
the
seuenth
chapter
of
Iosuah
.
For
there
we
find
,
that
God
did
leaue
Israel
for
a
time
for
Achans
sinne
,
but
after
he
was
put
to
death
for
the
same
,
he
did
helpe
them
againe
,
and
gaue
them
a
notable
victory
ouer
their
enimies
.
And
this
is
the
cause
,
wherefore
the
Lord
would
haue
Moses
to
put
the
adulterers
to
death
,
as
we
may
perceiue
by
his
words
in
Numb.
25.4
.
when
he
sayd
vnto
him
,
Take
all
the
heads
of
the
people
,
and
hang
them
vp
before
the
Lord
against
the
Sunne
,
that
the
indignation
of
the
Lords
wrath
may
be
turned
from
Israel
.
Out
of
these
things
thus
layd
downe
,
Vse
.
we
may
obserue
many
profitable
things
for
our
instruction
.
For
first
thereby
we
may
see
,
that
seeing
malefactors
must
be
punished
,
that
we
must
not
storme
nor
chafe
,
if
the
Magistrate
and
superiour
powers
inflict
vpon
vs
punishment
,
after
that
we
haue
sinned
against
the
lawes
of
the
Lord
our
God
,
and
haue
transgressed
the
good
and
lawfull
statutes
of
the
land
.
Then
,
then
I
say
,
we
must
take
all
things
patiently
,
and
acknowledge
that
we
haue
but
our
due
,
and
that
our
gouernours
therein
do
but
discharge
an
holy
duty
,
which
the
Almightie
doth
require
at
their
hands
.
Let
children
and
seruants
(
amongst
others
)
marke
this
well
,
that
so
when
they
are
corrected
and
chastised
by
their
parents
and
maisters
for
their
faults
,
they
may
possesse
their
soules
with
patience
,
and
learne
thereby
to
amend
,
and
not
to
fall
to
murmurings
,
and
discontentments
,
as
many
vngracious
children
and
seruants
are
wont
to
do
.
What
praise
(
saith
Peter
to
seruants
in
1.
Pet.
2.20
.
)
is
it
,
if
when
ye
be
buffeted
for
your
faults
,
ye
take
it
patiently
?
but
and
if
when
ye
do
well
,
ye
suffer
wrong
,
and
take
it
patiently
,
this
is
acceptable
to
God
.
Whereby
he
shewes
vs
,
that
this
is
a
necessary
duty
belonging
to
all
that
haue
offended
,
quietly
and
with
patient
soules
to
beare
such
punishments
,
as
are
layd
vpon
them
for
their
offences
.
Secondly
,
by
it
we
may
see
,
what
Magistrates
and
men
of
authority
ought
to
do
,
who
beare
the
sword
not
in
vaine
(
as
Paul
doth
speake
in
Rom.
13.4
)
but
to
take
vengeance
on
him
that
doth
euill
.
They
must
not
see
offences
committed
in
the
land
,
but
they
must
draw
out
their
swords
for
the
punishment
thereof
.
A
wise
king
(
saith
Salomon
in
Prou
20.26
.
)
scattereth
the
wicked
,
and
causeth
the
wheele
to
turne
ouer
them
:
His
meaning
is
,
that
good
Princes
,
and
godly
Magistrates
cannot
away
in
any
hand
with
wicked
persons
,
but
they
must
needs
roote
them
out
.
For
vnder
the
word
wheele
he
alludeth
to
the
manner
of
threshing
vsed
among
the
Iewes
in
those
times
.
The
saying
is
old
and
true
,
Non
minor
est
virtus
,
quàm
quaerere
,
parta
tueri
,
It
is
as
great
a
vertue
to
keepe
what
is
gotten
,
as
first
to
get
it
.
And
euen
so
it
is
as
good
a
duty
in
a
Magistrate
to
see
lawes
executed
and
kept
,
as
at
the
first
to
make
them
.
And
since
they
will
not
be
kept
of
all
without
punishments
,
therefore
punishments
are
most
necessary
.
Ill
then
and
wickedly
deale
they
,
that
haue
authority
in
their
hands
to
cut
downe
sinne
,
and
yet
will
let
it
grow
and
flourish
still
,
and
neuer
punish
the
offenders
thereof
.
The
grieuousnesse
of
which
sinne
you
may
see
notably
in
the
examples
of
Ely
the
Prophet
,
and
Saul
the
King
.
For
the
Lord
had
brought
most
terrible
iudgments
vpon
them
both
,
and
vpon
their
posterity
after
them
for
the
saine
sinne
and
offence
of
theirs
:
Vpon
the
one
of
them
,
because
he
spared
his
sonnes
,
and
did
not
punish
them
according
to
their
deserts
,
as
the
beginning
of
the
first
booke
of
Samuel
doth
shew
:
And
vpon
the
other
,
of
them
,
because
he
spared
Agag
the
Amalekite
,
and
did
not
kill
him
,
according
to
Gods
commandement
,
as
it
is
in
the
15.
chapter
of
the
same
booke
.
Here
,
here
,
beloued
,
it
may
go
neare
vnto
our
hearts
,
and
cause
vs
to
sigh
and
sob
within
our selues
,
when
we
consider
,
how
blasphemy
,
the
contempt
of
the
Word
,
the
breach
of
the
Sabboth
,
disobedience
to
gouernors
,
adulterie
,
drunkennesse
,
and
other
grieuous
offences
(
which
make
the
Sun
as
it
were
blush
againe
to
behold
them
)
do
go
vncontrolled
and
vncorrected
in
our
times
,
and
haue
no
seuere
punishments
inflicted
vpon
them
for
the
restraint
thereof
,
as
they
do
deserue
.
We
haue
as
good
lawes
,
as
any
nation
in
the
world
,
but
they
want
execution
,
which
is
the
life
of
them
:
and
those
that
should
looke
most
vnto
them
,
do
neglect
them
commonly
most
,
and
not
onely
breake
them
themselues
,
but
countenance
others
also
that
do
it
.
But
let
superiors
remember
what
the
Lord
doth
say
by
Ieremy
the
Prophet
in
chapter
48.10
.
Cursed
be
he
that
doth
the
worke
of
the
Lordnegligently
,
and
cursed
be
he
,
that
keepeth
backe
his
sword
from
bloud
.
So
that
there
must
be
no
sparing
of
men
,
vnder
a
curse
and
damnation
,
when
God
will
haue
them
killed
.
And
let
them
alwayes
beare
in
their
minds
what
God
did
say
to
Ahab
the
king
,
in
1.
Kings
20.42
.
saying
,
Because
thou
hast
let
go
out
of
thy
hands
a
man
whom
I
appointed
to
die
,
thy
life
shall
go
for
his
life
,
and
thy
people
for
his
people
.
So
that
to
spare
a
malefactor
from
death
,
is
to
bring
death
vnto
themselues
,
and
to
such
as
do
belong
vnto
them
.
Obiect
.
Obiect
.
But
this
is
cruelty
,
may
some
say
,
to
kill
and
to
destroy
.
Ans.
Answ.
No
,
it
is
not
cruelty
but
iustice
,
and
the
fulfilling
of
Gods
commandement
.
He
is
not
cruell
(
said
an
ancient
Father
)
that
killeth
them
which
are
cruell
,
although
he
seeme
so
to
them
that
suffer
;
but
who
so
striketh
the
euill
for
that
they
be
euill
(
meaning
by
lawfull
authority
)
he
is
the
Minister
of
God
.
Others
say
,
it
is
pitty
,
that
such
a
man
should
be
put
to
death
,
pointing
at
some
proper
and
comely
malefactor
.
Indeed
the
diuell
for
to
hinder
iustice
,
and
to
make
his
owne
kingdome
strong
,
though
he
were
a
murderer
himselfe
from
the
beginning
,
yet
will
come
in
amongst
vs
,
sometimes
like
a
meeke
lambe
,
to
perswade
vs
to
foolish
pitty
and
compassion
:
but
know
you
this
,
that
we
must
not
pitty
where
God
himselfe
doth
not
pitty
,
nor
spare
through
compassion
those
whom
he
doth
condemne
;
for
that
is
to
condemne
him
,
and
to
exalt
our selues
aboue
him
in
mercy
and
goodnesse
,
which
is
an
horrible
&
vile
thing
in
his
eyes
who
is
all
mercy
&
goodnes
it selfe
.
Moses
you
know
was
the
meekest
man
vpon
the
earth
,
and
he
had
a
most
pittifull
heart
,
being
contented
to
be
razed
out
of
the
booke
of
life
for
the
good
of
others
;
yet
he
caused
to
be
slaine
at
one
time
three
thousand
persons
,
for
the
golden
calfe
which
they
had
erected
vp
in
his
absence
,
as
it
is
in
Exod.
32.27.28
.
And
albeit
Dauid
and
Salomon
were
very
milde
men
,
and
mercifull
,
yet
Ioab
and
Shemei
must
be
slaine
&
put
to
death
by
them
,
as
may
be
seene
in
the
second
chapter
of
the
first
booke
of
the
Kings
.
And
as
one
doth
well
obserue
of
them
,
either
of
them
did
sanctifie
their
hands
by
this
seuerity
,
in
executing
iustice
belonging
to
them
;
which
otherwise
they
should
haue
defiled
by
vnlawfull
lenity
and
sparing
.
You
know
it
is
no
fault
in
a
Chirurgion
to
cut
off
a
corrupt
member
for
the
sauing
of
the
whole
body
.
So
in
a
Magistrate
it
is
no
cruelty
but
vertue
,
to
preferre
the
safety
of
many
before
a
few
.
Let
not
then
a
superstitious
affectation
of
clemency
or
pitty
make
a
more
cruell
gentlenesse
,
with
the
perill
and
hurt
of
many
.
For
vnder
the
gouerment
of
the
Emperour
Nerua
it
was
rightly
said
:
It
is
ill
dwelling
vnder
a
king
or
Magistrate
where
nothing
is
lawfull
,
but
it
is
far
worse
dwelling
vnder
one
where
all
things
are
lawfull
.
Lastly
,
here
we
may
be
put
in
mind
,
what
we
our selues
ought
to
do
,
and
that
is
this
:
we
must
neither
spare
sinnes
in
our selues
,
nor
in
others
,
but
we
must
labour
to
bring
all
to
repentance
and
amendment
of
life
,
by
inflicting
deserued
punishments
vpon
both
.
First
we
must
deale
with
our selues
,
and
after
we
haue
sorrowed
to
repentance
,
wee
must
take
an
holy
reuenge
vpon
our selues
(
as
the
Corinthians
did
,
2.
Cor.
7.2
.
)
in
pinching
our
owne
soules
and
bodies
,
in
those
things
wherein
we
passed
our
bounds
before
,
and
in
restraining
our selues
from
some
things
,
which
are
most
lawfull
in
themselues
.
Then
for
others
,
as
we
must
not
countenance
any
in
their
euil
waies
,
nor
become
aduocates
vnto
others
for
them
:
so
,
if
power
and
authority
do
rest
in
our
owne
hands
,
we
must
strike
them
,
and
see
them
iustly
punished
for
their
offences
.
Herein
let
gouernours
of
families
looke
to
themselues
,
as
well
as
Constables
&
other
officers
.
Beloued
,
you
must
know
that
,
when
enormities
&
grieuous
sins
are
committed
in
your
Parishes
,
or
in
your
houses
,
you
are
not
to
winke
at
the
same
,
but
according
to
your
places
you
are
to
see
the
same
iustly
punished
.
O
remember
the
reasons
that
were
alleadged
before
,
to
awaken
you
vp
to
this
duty
,
and
let
them
sinke
deepely
into
your
hearts
,
to
bring
forth
a
notable
effect
with
them
within
you
.
Haue
a
care
(
I
beseech
you
)
of
the
offenders
,
that
they
may
be
reclaimed
:
haue
a
care
of
others
,
that
they
may
not
be
corrupted
:
haue
a
care
of
the
whole
land
,
that
that
may
not
be
plagued
:
and
haue
a
care
,
lastly
,
of
your
owne
persons
,
that
they
may
not
be
destroyed
.
Let
none
of
these
euils
fall
out
through
your
defaults
,
for
want
of
punishing
such
as
doe
offend
.
And
herein
you
must
spare
none
.
Thine
eye
(
saith
the
Lord
,
in
Deut.
19.21
)
shall
haue
no
compassion
,
but
life
for
life
,
&c.
And
in
the
13.
chapter
of
the
same
booke
,
the
sixth
verse
and
so
forward
,
he
doth
declare
,
that
though
they
be
most
deare
and
neare
vnto
vs
,
as
our
owne
children
,
brothers
,
wiues
,
and
friends
,
that
are
to
vs
as
our
owne
soules
,
that
do
offend
,
and
go
about
to
draw
our
heartes
away
from
the
true
God
;
yet
they
must
not
be
spared
,
but
be
stoned
to
death
,
and
that
our
owne
hands
must
be
first
vnto
it
:
and
therefore
deale
vnpartially
with
all
;
fauour
none
before
others
(
as
the
world
doth
)
but
deale
with
all
according
to
their
waies
.
The
end
of
the
fifth
Sermon
.
THE
SIXTH
SERMON
vpon
the
second
Psalme
.
PSAL.
2.
VER.
10.
Be
wise
now
therefore
ye
Kings
,
be
learned
yee
Iudges
of
the
earth
.
HItherto
from
the
beginning
of
the
Psalme
to
this
place
,
all
things
haue
passed
along
by
way
of
doctrine
,
in
a
certaine
continued
narration
of
speech
,
after
the
manner
of
a
story
;
but
now
commeth
an
exhortation
to
hand
,
wherein
all
the
former
rebels
(
standing
in
most
woefull
case
,
and
dreadfull
perill
of
their
liues
)
are
graciously
called
vpon
,
to
returne
and
to
submit
themselues
vnto
the
Lord
and
his
Annoynted
,
against
whom
they
made
their
former
rebellion
and
insurrection
.
Great
was
the
sin
,
which
they
had
committed
;
yet
the
Lord
(
whose
mercy
hath
neither
bottome
nor
measure
)
not
willing
the
death
of
any
sinner
,
much
lesse
of
so
many
thousands
together
,
but
rather
that
by
repentance
pardon
may
be
procured
;
in
this
place
fauourably
vseth
the
meanes
,
that
their
hearts
may
smite
them
with
true
feeling
of
their
faults
,
and
so
they
turne
&
be
spared
.
He
cals
vpon
them
all
for
true
repentance
and
amendment
of
life
,
shewing
vnto
them
,
both
wherein
it
doth
stand
,
and
also
when
it
must
be
yeelded
vnto
him
.
It
standeth
in
two
things
,
the
one
is
an
heauenly
wisedome
,
and
an
holy
knowledge
of
the
Lords
waies
.
The
other
is
a
loyall
subiection
,
and
a
faithfull
obedience
vnto
his
commandements
.
Both
these
he
doth
require
of
them
.
First
,
that
they
be
wise
and
learned
,
in
his
word
or
statutes
;
then
secondly
,
that
they
be
subiect
and
obedient
vnto
him
and
his
Sonne
,
in
performing
such
duties
as
do
belong
vnto
them
.
And
as
for
the
time
,
when
these
things
are
to
be
done
,
it
is
straight
,
and
out
of
hand
;
they
must
not
deferre
them
,
no
not
so
much
as
one
day
,
but
presently
they
must
goe
about
them
whithout
any
delay
,
or
procrastination
whatsoeuer
.
This
is
the
summe
of
this
verse
with
the
two
next
following
.
But
to
leaue
them
at
this
time
,
and
to
stand
onely
vpon
this
,
marke
the
paraphrase
thereof
,
it
runneth
after
this
manner
.
Now
therefore
(
saith
the
Prophet
)
while
there
is
time
,
before
the
iudgement
before
spoken
of
do
ouertake
you
,
and
consume
you
to
nothing
,
labour
you
to
get
true
wisdome
and
vnderding
;
plant
you
the
word
of
the
Lord
in
your
soules
,
and
be
well
seene
and
learned
in
his
statutes
,
that
you
may
know
your selues
,
and
vnderstand
aright
,
what
the
Lord
your
God
doth
require
at
your
hands
,
for
all
matters
,
which
do
respect
his
worship
,
and
your
owne
peace
.
And
here
I
speake
not
alone
to
the
small
ones
,
and
the
baser
sort
of
the
people
,
but
I
speake
to
you
all
,
and
chiefly
to
you
,
that
are
the
great
ones
,
and
the
states
of
the
land
,
euen
to
you
that
are
Princes
,
and
haue
the
chiefe
stroke
in
matters
of
gouernment
,
and
to
you
that
are
Iudges
and
haue
authority
to
sit
vpon
life
and
death
,
and
to
censure
all
matters
and
persons
,
that
are
brought
before
you
:
to
you
,
I
say
,
do
I
chiefly
speake
,
and
therefore
looke
to
your selues
,
deferre
not
your
repentance
any
longer
,
but
presently
while
you
haue
time
,
be
wise
and
learned
.
So
that
the
summe
of
this
verse
is
nothing
else
,
Summe
.
but
an
exhortation
vnto
the
first
part
of
repentance
,
which
standeth
in
the
true
knowledge
of
the
Lord
and
his
wayes
,
wherein
remember
two
points
.
Part.
First
the
persons
to
whom
the
exhortation
is
directed
;
then
secondly
the
matter
,
to
the
which
they
are
exhorted
,
containing
first
the
time
,
when
the
duty
is
to
be
done
,
which
he
doth
require
of
them
;
then
the
thing
it selfe
wherein
it
doth
stand
,
or
consist
.
The
persons
to
whom
the
exhortation
is
directed
,
are
the
kings
,
and
iudges
of
the
land
.
The
Spirit
of
the
Lord
doth
single
them
out
by
name
from
all
the
rest
:
not
meaning
thereby
,
that
they
alone
were
to
do
the
things
,
that
here
and
after
he
doth
require
of
them
;
but
his
meaning
is
,
by
them
to
vnderstand
all
of
what
degree
soeuer
they
were
,
by
the
figure
Synecdoche
,
when
some
are
put
for
all
.
For
he
would
haue
all
to
repent
,
and
to
submit
themselues
vnto
the
Lord
,
who
before
did
rebell
against
him
.
But
yet
he
nameth
them
onely
,
who
were
thus
the
Kings
and
Iudges
of
the
land
,
for
sundry
causes
.
As
first
,
because
they
were
deepest
in
rebellion
,
and
had
trespassed
most
therein
,
as
being
the
ringleaders
of
all
the
rest
.
Secondly
,
because
they
bad
more
things
to
stay
than
backe
then
others
had
,
and
a
greater
meanes
to
pull
them
from
the
performance
of
the
exacted
duties
.
And
lastly
,
because
they
being
conuerted
would
easily
draw
all
others
after
them
,
and
cause
them
to
do
as
they
had
done
.
For
the
multitude
commonly
doth
depend
vpon
the
higher
powers
,
and
looke
what
they
do
,
the
same
doth
content
them
well
,
according
to
that
in
2.
Sam.
3.36
.
And
all
the
people
knew
it
(
speaking
of
Dauids
mourning
and
fasting
for
Abner
)
and
it
pleased
them
,
as
whatsoeuer
the
king
did
,
pleaseth
all
the
people
.
For
these
causes
and
the
like
,
the
holy
Ghost
might
well
direct
his
speech
by
name
vnto
the
Kings
and
Iudges
,
and
not
speake
in
generall
vnto
all
,
though
he
did
meane
all
,
and
his
purpose
were
to
haue
euery
one
to
do
the
things
here
exacted
of
them
,
and
not
that
the
Kings
and
Iudges
should
doe
them
alone
.
Here
by
the
way
,
we
may
obserue
a
notable
good
instruction
,
which
is
this
;
namely
,
that
Magistrates
,
and
men
in
chiefe
authority
should
first
of
all
turne
vnto
the
Lord
,
and
be
as
the
captaines
of
all
the
rest
in
performing
loyall
and
faithfull
obedience
vnto
him
,
in
all
dutifull
manner
,
as
it
doth
become
them
.
For
first
and
foremost
they
are
more
bound
(
as
we
say
)
vnto
God
,
then
others
are
,
as
hauing
larger
benefites
,
and
greater
giftes
bestowed
vpon
them
then
any
besides
them
haue
;
for
the
more
bountifull
that
any
is
to
vs
,
the
more
dutifull
should
we
be
to
him
a
gaine
.
Secondly
,
because
they
(
for
the
most
part
)
go
beyond
all
others
in
sins
and
trespasses
for
number
and
greatnesse
;
for
the
more
and
greater
our
sinnes
and
trespasses
be
,
the
more
speed
and
hast
should
we
make
to
leaue
them
,
and
to
turne
vnto
the
Lord
from
them
,
lest
they
bring
destruction
vpon
vs
before
we
are
aware
.
Finally
,
because
all
others
do
hang
vpon
them
,
as
the
dore
doth
on
the
hinges
,
and
turne
as
they
doe
turne
;
for
whom
also
they
must
answere
at
the
dreadfull
day
of
iudgement
,
when
all
secrets
of
mens
hearts
shall
be
disclosed
,
and
euery
one
shall
receiue
according
to
his
waies
.
For
the
more
that
we
may
bring
to
God
,
and
the
heauier
charge
we
haue
to
answere
,
the
more
forward
should
we
be
to
do
those
holy
duties
which
do
belong
to
vs
,
that
we
might
saue
many
,
and
not
be
damned
our selues
.
Oh
that
gouernours
would
lay
this
neare
vnto
their
hearts
,
and
make
a
good
vse
thereof
vnto
themselues
.
Blessed
,
yea
twise
blessed
then
should
both
they
and
we
be
.
Abraham
,
Iosuah
,
Samuel
,
Dauid
,
Asa
,
Iehosaphat
,
Hezechia
,
Iosiah
,
and
others
,
that
were
men
of
great
place
and
authority
,
haue
done
this
long
before
our
daies
.
The
Lord
grant
for
his
mercies
sake
,
that
our
rulers
and
chiefe
men
for
gouernment
may
do
it
,
&
alwaies
do
it
in
our
daies
,
&
in
the
daies
of
our
posterity
after
vs
.
But
if
they
should
faile
herein
(
which
God
forbid
)
yet
let
vs
who
haue
some
authority
ouer
others
,
looke
to
our selues
in
this
case
,
and
performe
that
duty
,
which
the
Lord
doth
require
of
vs
.
We
must
not
alone
bring
our
children
and
seruants
to
the
knowledge
of
their
sins
,
and
cause
them
to
walke
in
the
waies
of
the
Lord
:
but
we
our selues
must
go
before
them
in
these
duties
,
and
by
our
examples
leade
them
on
to
a
carefull
performance
thereof
.
First
we
our selues
must
turne
to
the
Lord
,
and
become
most
dutifull
and
loyall
vnto
him
,
and
walke
continually
in
his
commandements
.
Then
when
this
is
done
,
we
must
be
most
earnest
with
them
,
&
see
that
they
do
the
like
:
that
so
all
of
vs
may
ioyne
together
in
turning
vnto
him
,
from
whom
we
went
astray
,
and
redeeme
(
as
it
were
)
the
time
that
is
past
,
by
an
eager
persuing
after
all
those
things
,
as
do
belong
to
vs
,
according
to
our
roomes
&
callings
.
I
pray
thinke
on
these
matters
,
and
I
beseech
God
,
to
giue
a
blessing
vnto
them
,
that
they
may
do
you
good
.
But
to
to
come
to
the
chiefe
point
,
which
is
here
to
be
stood
vpon
,
marke
diligently
,
vpon
what
consideration
the
Kings
,
and
Iudges
(
and
so
all
others
in
them
)
are
called
vpon
to
repentance
and
amendment
of
life
.
It
is
vpon
the
consideration
of
the
great
perill
and
danger
,
wherein
they
stood
.
For
the
exhortation
which
is
here
made
,
is
deduced
out
of
the
former
words
,
and
the
manner
how
it
is
drawne
standeth
thus
.
All
those
that
are
in
a
most
dangerous
estate
,
and
are
likely
to
be
ouerthrowne
with
a
shameful
and
perpetuall
destruction
,
they
had
neede
to
be
wise
and
learned
,
and
turne
to
the
Lord
,
as
it
doth
become
them
.
But
such
is
your
case
,
o
Kings
and
Iudges
,
your
are
in
a
most
dangerous
estate
,
and
you
are
likely
euery
one
of
you
to
be
ouerthrowne
with
a
shamefull
and
perpetuall
destruction
.
Therefore
it
stands
you
vpon
to
be
wise
and
learned
,
and
to
turne
to
the
Lord
as
it
doth
become
you
.
From
hence
we
gather
this
doctrine
,
Doct.
that
where
there
is
any
perill
or
danger
hanging
ouer
mens
heads
for
their
sinnes
and
trespasses
,
there
they
must
repent
and
amend
their
liues
,
and
turne
to
the
Lord
whom
they
haue
offended
.
So
did
vncircumcised
Nineueh
,
For
when
the
Prophet
Ionah
had
cryed
in
their
citty
:
and
said
,
Yet
fourty
daies
,
and
Nineueh
shall
be
ouerthrowne
,
they
fasted
and
prayed
,
and
did
put
on
sackecloth
from
the
greatest
of
them
euen
to
the
least
of
them
,
and
did
turne
from
their
euill
waies
,
and
from
the
wickednesse
that
was
in
their
hands
,
as
we
may
see
at
large
in
the
third
chapter
of
the
Prophecy
of
Ionah
.
So
did
wicked
Ahab
;
for
when
the
Prophet
Elijah
had
told
him
of
his
sinne
,
and
of
Gods
iudgements
that
did
belong
vnto
him
for
the
same
,
and
had
shewed
him
,
how
the
Lord
would
bring
euill
vpon
him
,
and
his
posterity
,
and
make
his
house
like
the
house
of
Iereboam
the
son
of
Nebat
,
and
like
the
house
of
Baasha
the
sonne
of
Ahijah
for
the
prouocation
wherewith
he
had
prouoked
and
made
Israel
to
sinne
;
euen
then
,
when
he
heard
those
words
:
He
rent
his
cloathes
,
and
put
sackecloth
vpon
him
and
fasted
,
and
lay
in
sackecloth
,
and
went
softly
,
as
it
is
in
1.
Kings
21.27
.
So
did
stifnecked
Israel
.
For
when
troubles
did
come
vpon
them
,
and
miseries
were
likely
to
weare
them
out
,
and
to
consume
them
to
nothing
,
they
cryed
from
time
to
time
vnto
the
Lord
,
and
bewailed
their
sinnes
and
transgressions
before
him
,
as
may
be
seene
at
large
in
the
bookes
of
Moses
,
the
Iudges
,
the
Kings
,
and
the
hundreth
and
seuen
Psalme
.
So
,
lastly
,
did
the
prodigall
sonne
;
for
when
he
saw
all
was
spent
,
and
he
was
like
to
die
for
hunger
,
as
hauing
nothing
to
eate
,
no
not
so
much
as
the
huskes
,
which
the
swinne
did
feed
vpon
,
he
came
to
himselfe
,
and
resolued
to
returne
home
vnto
his
father
,
and
to
confesse
his
fault
vnto
him
,
and
to
craue
fauour
at
his
hands
,
as
it
is
in
Luke
15.16
&c.
that
so
he
might
be
made
as
one
of
his
hired
seruants
,
if
not
to
be
accepted
of
him
,
as
a
deare
sonne
and
child
againe
.
Thus
you
see
,
how
perils
and
dangers
should
moue
vs
to
repentance
and
amendment
of
life
.
The
reason
is
this
,
Reason
.
because
by
repentance
and
amendment
of
life
,
all
perils
and
dangers
are
preuented
,
and
wholly
remoued
away
from
vs
;
as
all
the
former
recited
examples
do
notably
declare
vnto
vs
.
But
to
adde
a
testimony
or
two
thereunto
,
consider
what
the
Lord
himselfe
doth
say
,
in
Ieremy
chapter
18.
verse
8.
touching
this
matter
in
these
word
.
But
if
this
nation
(
saith
he
)
against
whom
I
haue
pronounced
,
turne
from
their
wickednesse
,
I
will
repent
of
the
plague
that
I
thought
to
bring
vpon
them
.
And
do
you
neuer
forget
what
he
also
said
to
Iosiah
the
king
in
2.
Chron.
34.27.28
.
Because
(
saith
he
)
thine
heart
did
melt
,
and
thou
didst
humble
thy selfe
before
God
,
when
thou
heardest
his
word
against
this
place
,
and
against
the
inhabitants
thereof
,
and
humbledst
thy selfe
before
me
,
and
tarest
thy
clothes
,
and
weptest
before
me
;
I
haue
also
heard
it
,
saith
the
Lord
.
Behold
I
will
gather
thee
to
thy
fathers
,
and
thou
shalt
be
put
in
thy
graue
in
peace
,
and
thine
eyes
shall
not
se
all
the
euill
which
I
will
bring
vpon
this
place
,
and
vpon
the
inhabitants
of
the
same
.
Most
acceptable
therfore
(
you
see
)
vnto
the
Lord
is
an
humble
casting
downe
of
our selues
before
him
,
and
shall
bring
vnto
our
soules
mercy
and
comfort
,
when
proud
rebellion
and
stiffe
standing
out
with
Pharaoh
and
others
,
shall
procure
plague
vpon
plague
,
till
we
be
destroyed
out
of
the
world
.
Seeing
then
,
that
repentance
doth
stay
the
iudgements
of
God
from
falling
downe
vpon
vs
,
and
remoue
them
cleane
away
from
vs
,
that
they
may
do
vs
no
hurt
,
there
is
cause
sufficient
,
why
we
should
repent
and
amend
,
when
his
iudgements
do
hang
ouer
our
heads
,
and
are
likely
euery
houre
to
fall
downe
vpon
vs
to
our
destruction
,
and
vtter
vndoing
.
By
this
then
we
are
taught
first
,
Vse
.
that
they
deale
very
foolishly
and
fondly
,
who
being
in
perill
and
danger
,
do
yet
still
perseuere
on
in
their
sinnes
and
transgressions
.
Alas
,
it
is
like
,
as
if
a
man
should
remaine
in
an
house
,
when
the
house
is
all
one
a
fire
ouer
his
head
,
and
likely
euery
minute
of
an
houre
to
consume
him
,
either
by
burning
,
or
falling
.
Or
else
it
is
like
,
as
if
a
man
should
be
in
the
midst
of
a
riuer
,
where
he
is
ready
continually
to
be
drowned
,
and
doth
see
no
way
to
escape
;
yet
will
not
stretch
out
his
hand
to
lay
hold
of
that
which
may
saue
his
life
,
and
minister
vnto
him
a
present
succour
and
aide
.
Secondly
,
hereby
we
may
learne
,
what
we
our selues
ought
to
do
in
all
manner
of
distresses
and
calamities
whatsoeuer
.
Is
the
hand
of
the
Lord
already
vpon
vs
?
or
do
we
feare
some
iudgements
to
come
?
Humble
we
our selues
then
before
the
Lord
,
be
we
sory
for
our
sinnes
,
leaue
we
all
our
wicked
wayes
,
and
turne
we
soundly
vnto
the
Almightie
,
and
all
shall
be
well
with
vs
;
both
his
hand
that
is
vpon
vs
shall
be
remoued
away
,
and
those
iudgements
that
do
hang
ouer
vs
,
shall
be
staied
,
and
neuer
fall
downe
vpon
vs
.
Neuer
forget
we
that
comfortable
saying
,
which
is
in
2.
Chro.
7.14
and
is
vttered
by
God
himselfe
in
these
words
:
If
my
people
(
saith
he
)
among
whom
my
name
is
called
vpon
,
do
humble
themselues
,
and
pray
,
and
seeke
my
presence
,
and
turne
from
their
wicked
wayes
,
then
will
I
heare
in
heauen
,
and
be
mercifull
to
their
sinne
,
and
will
heale
their
land
.
Downe
then
at
night
,
and
downe
in
the
morning
before
your
God
,
send
vp
vnto
him
the
true
sighes
of
an
humble
heart
,
and
of
a
broken
soule
for
all
your
transgressions
;
and
assure
your selues
(
as
you
liue
and
breathe
)
he
will
respect
them
with
a
sauing
grace
.
For
he
hath
a
most
melting
heart
towards
his
poore
people
,
that
when
the
rod
is
euen
vp
,
and
he
ready
to
smite
,
then
,
euen
then
,
he
stayeth
his
hand
oftentimes
of
himselfe
,
and
is
loath
to
strike
:
yea
he
breaketh
out
into
compassionate
words
,
such
as
are
in
Hosea
11.8
.
when
he
saith
,
How
shall
I
giue
thee
vp
,
O
Ephraim
?
how
shall
I
deliuer
thee
,
O
Israel
?
How
shall
I
make
thee
as
Admah
?
how
shall
I
set
thee
as
Zeboim
?
My
hart
is
turned
within
me
:
my
repentings
are
rolled
together
,
I
will
not
execute
the
fiercenesse
of
my
wrath
,
&c.
as
it
is
there
in
that
place
.
Could
euer
any
father
speake
more
compassionately
ouer
his
child
,
when
he
were
about
to
beate
him
?
Surely
no
tongue
can
expresse
the
Lords
goodnesse
and
pitty
towards
vs
.
And
therefore
settle
with
your selues
this
comfort
,
that
if
you
returne
from
your
sinnes
,
and
once
leaue
your
transgressions
,
he
will
not
punish
you
,
nor
execute
those
iudgements
vpon
you
,
which
you
haue
deserued
.
Obiect
.
But
we
are
in
no
danger
,
may
you
say
,
Obiect
.
and
so
need
not
to
repent
for
that
cause
.
For
we
liue
in
the
dayes
of
peace
,
and
no
peril
doth
hang
ouer
our
heads
.
Ans.
Ans.
Let
no
man
deceiue
himselfe
.
For
we
all
haue
sinned
and
trespassed
against
the
Lord
,
and
his
Annointed
,
as
well
as
these
Kings
and
Iudges
had
done
,
who
are
here
called
vpon
to
repentance
and
amendment
of
life
;
and
looke
what
danger
they
stood
in
through
their
sinnes
and
trespasses
;
the
same
do
we
now
stand
in
through
our
sinnes
and
trespasses
,
and
therefore
we
haue
as
great
need
to
repent
,
as
they
had
.
Will
you
,
that
I
speake
all
in
one
word
?
Then
thus
it
is
.
Euery
person
of
vs
haue
deserued
to
be
cast
into
hell
,
forasmuch
as
we
do
daily
breake
the
commandements
of
God
,
and
all
the
iudgements
that
are
there
do
of
right
belong
vnto
vs
,
and
we
are
liable
vnto
them
euery
houre
,
yea
euery
minute
of
an
houre
;
and
therefore
,
I
say
,
we
haue
great
need
to
repent
,
to
auoide
them
.
Questionlesse
,
the
more
we
stand
out
,
the
worse
it
will
be
for
vs
.
We
our selues
dislike
haughtie
pride
in
others
towards
vs
,
but
especially
in
such
as
owe
vs
duty
and
obedience
;
and
humble
and
meeke
spirits
we
take
pleasure
in
.
He
that
yeeldeth
when
we
chide
,
and
stoopeth
to
vs
when
we
are
angry
,
we
quickly
obserue
,
and
readily
receiue
to
fauour
againe
.
How
much
more
,
thinke
you
,
are
these
things
due
to
God
from
dust
and
ashes
?
Follow
then
what
to
him
,
you
know
,
is
pleasing
,
and
to
your selues
euer
profitable
.
An
army
of
souldiers
shall
not
sooner
repell
our
enimies
from
vs
,
then
true
repentance
shall
the
Lords
wrath
,
that
hangeth
ouer
vs
.
That
is
the
onely
thing
that
can
make
vp
the
hedge
,
and
stand
in
the
gap
before
the
Lord
for
vs
,
that
he
should
not
destroy
vs
.
For
the
Lord
cannot
strike
vs
,
when
we
hold
vp
our
hands
for
mercy
,
and
looke
vpon
him
with
watery
eyes
,
humbled
in
the
dust
before
him
,
and
for
Christ
begging
pardon
at
his
hands
.
And
therefore
euer
make
vp
this
wall
of
defence
by
true
prayer
,
and
hearty
repentance
against
him
,
and
stand
your selues
in
the
gap
,
thus
crying
vnto
him
in
his
Sonne
against
your
sinnes
,
and
be
assured
you
shall
preuaile
.
But
alas
,
men
do
faile
much
in
the
performance
of
this
dutie
.
It
may
grieue
a
good
heart
and
soule
to
thinke
,
how
wretchlesse
and
carelesse
they
are
therein
.
Though
iudgements
lie
heauy
vpon
some
of
them
already
,
yet
they
repent
not
,
nor
returne
to
the
Lord
.
The
sicknesse
that
is
vpon
them
,
the
vexation
of
spirit
that
is
within
them
,
the
vntowardnesse
of
their
children
and
seruants
that
are
neare
vnto
them
,
and
the
losse
of
their
goods
,
which
do
decay
each
day
more
and
more
round
about
them
,
cannot
rouze
them
vp
from
their
sinnes
,
nor
conuert
them
soundly
vnto
the
Lood
,
but
they
continue
still
in
their
transgressions
,
and
grow
rather
worse
,
then
better
therein
,
adding
drunkennesse
vnto
thirst
,
and
one
sinne
vnto
another
.
God
amend
them
,
if
it
be
his
pleasure
,
and
giue
vnto
them
better
hearts
.
Others
there
are
amongst
them
,
who
yet
are
spared
,
ouer
whom
notwithstanding
the
iudgements
of
the
Lord
do
hang
in
a
most
fearefull
and
cuident
manner
.
For
they
are
likely
euery
houre
to
haue
some
plague
fall
vpon
them
,
and
to
be
carried
away
body
and
soule
to
hell
,
their
sinnes
and
abhominations
are
so
vile
and
filthy
before
the
Lord
.
But
yet
alas
,
they
perseuere
on
still
in
their
euill
wayes
,
and
take
not
this
holy
course
of
repentance
,
to
stop
the
Lords
iudgements
from
falling
downe
vpon
them
,
and
to
saue
themselues
from
that
sulphurian
and
euer-tormenting
place
.
It
is
noted
of
the
wise
man
in
the
Prouerbes
,
chapter
23.3
.
that
he
seeth
the
plague
,
and
hideth
himselfe
;
but
the
foolish
(
on
the
the
contrary
side
)
goe
on
still
,
and
are
punished
,
Deale
we
,
as
this
wise
man
,
and
not
as
the
foole
.
Looke
we
vpon
our
dangers
,
and
labour
we
by
a
sound
conuersion
vnto
the
Lord
to
preuent
them
:
otherwise
the
Lord
himselfe
will
say
of
vs
,
as
he
did
of
Ephraim
,
when
he
sayd
,
The
sorrowes
of
a
trauelling
woman
shall
come
vpon
him
,
he
is
an
vnwise
sonne
,
else
would
he
not
stand
still
at
the
time
,
euen
at
the
breaking
forth
of
the
children
,
Hosea
12.13
.
Great
stirre
doth
euery
man
almost
make
,
when
his
aduersarie
commeth
to
take
the
possession
of
his
house
and
liuing
ouer
his
head
,
and
that
by
force
and
violence
:
or
when
the
Shrieffes
men
do
approach
neare
to
take
him
,
and
to
carry
him
to
the
gaole
,
where
he
knowes
he
shall
lie
in
wofull
miserie
some
time
,
and
in
the
end
leese
his
life
by
a
shamefull
death
.
Oh
what
ado
then
is
there
?
what
shiftings
then
do
enter
into
mans
heart
?
No
stone
then
(
as
we
say
)
is
left
vnmoued
,
but
euery
course
that
may
be
thought
vpon
is
taken
,
to
preuent
that
perill
and
danger
.
And
yet
shall
men
lie
still
,
and
do
nothing
to
preuent
the
danger
of
hel
,
which
is
10000.
times
worse
than
any
prison
or
death
in
this
world
,
&
brings
with
it
more
troubles
by
millions
,
then
euer
the
losse
of
any
house
or
liuing
can
do
here
?
Awake
we
,
awake
we
;
and
if
euer
men
will
bestirre
their
stumpes
,
(
as
it
is
in
our
prouerbe
)
now
let
them
bestirre
them
,
and
with
all
hast
let
them
runne
vnto
the
Lord
for
mercie
and
grace
,
before
his
wrath
breake
out
and
consume
them
.
Lastly
,
by
this
we
may
learne
,
what
counsell
and
aduice
to
giue
to
others
,
when
they
are
in
some
danger
,
and
know
not
well
what
course
to
take
to
rid
themselues
there-from
.
If
any
of
them
shall
come
vnto
vs
,
as
the
Iewes
did
to
the
Apostles
,
saying
,
Men
and
brethren
,
what
shall
we
do
?
Acts
2.37
.
we
may
easily
answer
them
,
euen
as
it
is
here
,
Be
wise
and
learned
,
&c.
that
is
,
repent
you
of
your
sinnes
,
and
submit
your selues
vnto
the
Lord
your
God
in
all
dutifull
obedience
,
as
it
doth
become
you
.
This
,
this
is
the
onely
course
that
you
must
take
.
Doubtlesse
no
other
course
in
the
world
can
do
you
any
sound
and
perfect
good
;
but
if
you
shall
once
performe
this
,
all
shall
be
well
with
you
quickly
;
as
it
was
with
Nebuchadnezzar
,
who
vpon
his
submission
vnto
the
Lord
,
was
restored
againe
to
his
kingdome
;
or
as
it
was
with
Manasses
,
who
vpon
his
prayer
vnto
the
Lord
,
and
hearty
sorrow
for
his
sinne
was
deliuered
out
of
his
prison
at
Babylon
,
and
reëstablished
againe
in
the
throne
of
his
kingdome
at
Ierusalem
:
or
lastly
as
it
was
with
the
Israelites
,
who
vpon
their
crie
vnto
the
Lord
,
and
the
confession
of
their
sinne
,
were
from
time
to
time
deliuered
from
their
enimies
,
and
blessed
with
peace
,
and
abundance
of
good
things
.
Hitherto
for
the
persons
,
to
whom
the
exhortation
is
directed
:
now
let
vs
come
to
the
matter
,
whereof
it
doth
consist
.
And
that
in
a
word
is
repentance
and
amendment
of
life
,
as
I
touched
before
.
Wherein
is
conteined
first
the
time
,
when
it
must
be
had
,
then
secondly
the
points
,
wherein
it
doth
stand
.
The
time
is
present
,
set
downe
in
this
word
,
Now.
Because
they
were
in
a
present
danger
,
and
were
likely
euery
houre
to
be
destroyed
;
therefore
the
Prophet
would
haue
them
to
repent
presently
,
and
out
of
hand
,
euen
before
those
iudgements
of
the
Lord
did
fall
vpon
them
,
which
were
mentioned
before
in
the
5.
and
9.
verses
of
this
Psalme
.
Wherehence
we
are
taught
this
doctrine
,
that
men
must
out
of
hand
repent
and
turne
to
the
Lord
,
and
not
deferre
their
conuersion
from
time
to
time
,
but
presently
goe
about
the
same
.
Seeke
the
Lord
(
saith
the
Prophet
Esay
in
Chap.
55.6.7
.
)
while
he
may
be
found
,
call
ye
vpon
him
,
while
he
is
neare
.
Let
the
wicked
forsake
his
wayes
,
and
the
vurighteous
his
owne
imaginations
,
and
returne
vnto
the
Lord
,
and
he
will
haue
mercy
vpon
him
,
and
to
our
God
,
for
he
is
very
ready
to
forgiue
.
While
we
haue
time
(
saith
Paule
in
Gal.
6.10
.
)
let
vs
do
good
vnto
all
men
,
but
specially
vnto
them
that
are
of
the
houshold
of
faith
.
And
to
day
(
saith
the
holy
Ghost
in
Heb.
3.7
.
)
if
ye
shall
heare
his
voyce
,
harden
not
your
hearts
,
as
in
the
prouocation
,
according
to
the
day
of
the
temptation
in
the
wildernesse
;
but
exhort
one
another
daily
,
while
it
is
called
to
day
,
lest
any
of
you
be
hardned
through
the
deceitfulnesse
of
sinne
.
Thus
you
see
shortly
the
verity
of
the
doctrine
,
and
the
confirmation
thereof
.
Now
the
reasons
of
it
are
many
,
but
chiefly
these
foure
.
First
,
Reasons
.
because
it
is
vncertaine
,
whether
we
shall
liue
any
longer
,
or
no.
For
the
yong
do
die
,
as
well
as
the
aged
,
and
men
are
oftentimes
taken
away
on
the
sudden
.
Thou
foole
(
saith
God
to
the
rich
man
in
Luke
12.20
.
)
this
night
will
they
fetch
away
thy
soule
from
thee
,
then
whose
shall
those
things
be
,
which
thou
hast
prouided
?
And
when
men
shall
say
(
saith
Paul
in
1.
Thes.
5.3
.
)
peace
and
safety
,
then
shall
come
vpon
them
sudden
destruction
,
as
the
trauaile
of
a
woman
with
child
,
and
they
shall
not
escape
.
Many
examples
we
haue
hereof
in
the
Scriptures
.
The
world
thought
themselues
sure
,
when
they
were
eating
and
drinking
,
but
then
came
the
floud
,
Luke
17.27
.
The
morning
was
faire
,
when
Lot
went
out
of
Sodom
,
and
yet
before
night
,
were
the
Sodomites
destroyed
.
Gen.
19.23
.
Nebuchadnezzar
thought
himselfe
neuer
more
sure
,
then
when
he
had
builded
great
Babell
,
but
yet
while
the
word
was
in
his
mouth
,
God
humbled
him
downe
vpon
his
knees
.
Dan.
4.12
.
And
well
was
Herod
when
he
began
his
Oration
to
the
people
,
but
before
the
end
thereof
,
&
his
departure
from
them
,
the
Angell
of
the
Lord
smote
him
,
so
that
he
was
eaten
of
wormes
,
and
gaue
vp
the
ghost
.
Acts
12.23
.
So
that
if
we
do
deferre
our
repentance
but
one
day
,
yea
but
one
houre
,
death
may
preuent
vs
,
before
that
we
can
repent
,
and
so
we
shall
be
damned
.
Secondly
,
because
the
longer
that
a
man
doth
post
off
his
repentance
,
and
amendment
of
life
,
the
harder
it
will
be
for
him
to
repent
and
amend
at
the
last
.
Can
the
blacke
Moore
(
saith
Ieremy
in
Chap.
13.23
.
)
change
his
skinne
,
or
the
Leopard
his
spots
?
then
may
ye
also
do
good
,
that
are
accustomed
to
do
euill
.
As
though
it
were
a
thing
vnpossible
for
a
sinner
,
who
hath
continued
long
in
his
sinne
,
to
leaue
his
sinne
,
and
to
forsake
it
,
and
so
to
become
a
good
man
at
the
last
.
And
surely
with
man
it
is
vnpossible
,
though
it
be
otherwise
with
God
,
vnto
whom
all
things
are
possible
.
For
if
we
cannot
ouercome
a
Lyon
,
when
it
is
yong
,
and
but
a
whelpe
;
how
shall
we
be
able
to
ouercome
him
,
when
he
is
old
,
and
growne
to
his
full
power
and
strength
?
And
if
we
be
not
able
to
bow
a
tree
of
sixe
yeares
growth
,
it
is
in
vaine
for
vs
to
go
about
to
bow
it
,
when
it
is
twentie
yeares
old
or
more
.
So
,
euen
so
,
it
is
also
with
sinne
;
the
longer
that
we
shall
nourish
it
in
our
bosomes
,
the
harder
it
will
be
for
vs
to
ouer-maister
it
in
the
end
,
yea
it
will
be
vnpossible
for
vs
to
do
it
.
For
that
will
grow
still
stronger
and
stronger
,
and
we
our selues
shall
be
weaker
and
weaker
.
And
therefore
it
is
good
to
go
about
the
cure
of
it
betimes
,
as
we
do
about
the
cure
of
such
wounds
as
are
made
in
our
bodies
,
knowing
that
the
longer
that
they
be
deferred
,
the
harder
is
their
recouery
at
the
last
.
Thirdly
,
because
God
is
to
be
serued
before
all
things
(
whether
the
world
,
the
flesh
,
or
the
diuell
)
as
Elijah
the
Prophet
would
be
serued
before
the
widow
that
fed
him
.
1.
Kin.
17.13
.
Seeke
first
the
kingdome
of
God
(
saith
our
Sauiour
in
Math.
6.33
.
)
and
his
righteousnesse
,
and
all
these
things
shall
be
ministred
vnto
you
.
So
soone
as
man
was
created
,
a
law
was
giuen
him
;
to
shew
,
that
he
should
liue
vnder
obedience
from
the
day
that
he
was
borne
in
.
So
soone
as
he
is
borne
,
he
is
baptized
in
the
name
of
God
;
to
shew
,
that
when
we
cannot
runne
to
God
,
we
should
creepe
as
it
were
to
him
.
So
soone
as
he
beginneth
to
pray
,
he
saith
,
Hallowed
be
thy
name
,
thy
kingdome
come
,
&c.
before
he
aske
his
daily
bread
;
to
shew
,
that
we
should
seeke
the
sanctification
of
Gods
name
,
and
the
doing
of
his
will
before
the
food
that
we
liue
by
,
much
more
before
the
sins
and
pleasures
which
we
perish
by
.
And
so
soone
,
lastly
,
as
he
receiueth
any
talent
or
gift
from
aboue
,
he
is
commanded
to
vse
them
;
to
shew
,
that
we
must
go
about
the
Lords
businesse
,
and
not
our
owne
,
&
be
occupied
alone
in
such
matters
,
as
may
bring
glory
and
honour
vnto
his
name
.
So
that
nothing
is
to
be
preferred
before
the
Lord
,
but
the
Lord
before
all
things
:
and
therefore
repentance
not
to
be
deferred
any
time
,
but
the
workes
thereof
to
be
done
out
of
hand
,
that
so
God
may
haue
his
due
and
right
,
in
being
serued
and
honored
before
all
things
,
as
he
ought
to
be
.
Finally
,
because
all
seruice
whatsoeuer
is
onely
due
vnto
the
Lord
,
who
may
iustly
challenge
vnto
himselfe
(
as
his
owne
due
and
right
)
our selues
,
and
all
that
we
haue
.
Ye
are
bought
for
a
price
(
saith
Paul
in
1.
Cor.
6.20
.
)
therefore
glorifie
God
in
your
body
,
and
in
your
spirit
;
for
they
are
Gods
.
We
must
loue
the
Lord
our
God
(
you
know
)
with
all
our
hearts
,
with
all
our
soules
,
and
with
all
our
strength
.
Deut.
6.5
.
And
we
are
deliuered
from
our
enimies
(
you
know
also
)
to
this
end
,
that
we
should
serue
the
Lord
in
holinesse
and
righteousnesse
all
the
dayes
of
our
life
.
Luke
1.75
.
So
that
God
must
haue
all
,
we
may
not
take
so
much
as
an
houre
,
no
not
so
much
as
a
minute
of
an
houre
,
and
bestow
the
same
vpon
the
seruice
of
the
world
,
the
flesh
,
or
the
diuell
,
but
he
that
hath
made
vs
,
must
haue
euery
part
and
portion
thereof
.
And
therfore
in
all
these
respects
,
you
see
,
we
must
immediatly
without
any
further
delay
apply
our
hearts
to
wisedome
,
and
seeke
only
those
things
,
which
do
concerne
the
Lord
and
his
worship
,
and
take
no
more
care
for
the
flesh
,
to
fulfill
the
lusts
thereof
.
The
vse
hereof
standeth
chiefly
in
three
things
.
Vse
.
The
first
sheweth
the
great
folly
and
wickednesse
that
is
in
the
world
,
whose
propertie
is
euermore
,
to
deferre
their
repentance
till
the
last
.
If
we
should
see
a
man
wounded
to
death
(
as
we
speake
,
)
that
is
sorely
hurt
,
and
mangled
in
his
body
,
and
yet
would
seeke
for
no
remedy
to
cure
himselfe
,
which
might
be
had
presently
,
but
would
post
it
off
from
day
to
day
a
long
time
together
;
we
should
thinke
that
he
were
desperate
or
foolish
.
Or
if
we
should
heare
of
a
man
,
that
hauing
offended
the
kings
Maiestie
,
and
for
the
same
were
likely
to
be
put
to
death
,
who
yet
would
not
seeke
to
pacifie
his
wrath
,
and
to
stay
the
execution
against
himselfe
,
though
he
did
know
how
to
do
it
,
but
would
deferre
it
from
time
to
time
,
and
say
,
that
he
would
consult
thereof
hereafter
;
braine
sicke
and
mad
would
we
take
him
to
be
.
So
,
euen
so
,
doth
the
world
deale
.
For
though
they
know
how
to
asswage
Gods
anger
,
that
is
kindled
against
them
for
their
sinnes
,
yet
they
will
not
take
that
course
in
hand
,
but
they
will
post
it
off
till
the
last
,
and
so
hazard
their
eternall
saluation
vpon
an
vncertaintie
.
Herein
the
diuell
doth
most
bewitch
them
,
and
lull
them
fast
asleepe
in
the
bed
of
their
securitie
.
Looke
how
racking
vsurers
are
wont
to
giue
day
to
yong
heires
from
time
to
time
,
vntill
at
last
they
winde
their
inheritance
from
them
:
So
doth
he
deale
with
them
;
he
doth
harden
them
on
still
from
day
to
day
in
their
sinnes
,
vntill
he
hath
gotten
them
for
his
owne
inheritance
,
and
firme
possession
in
hell
for
euer
.
But
to
leaue
the
world
,
let
vs
come
to
our selues
:
out
of
this
in
the
second
place
we
may
learne
,
that
it
is
our
part
and
dutie
,
not
to
runne
on
still
in
our
transgressions
,
as
the
most
do
,
but
presently
and
out
of
hand
to
leaue
them
,
and
to
turne
vnto
the
Lord
our
God
.
As
Abraham
rose
vp
betimes
in
the
morning
,
and
deferred
no
time
,
to
go
to
sacrifice
his
sonne
Isaac
,
according
to
Gods
commandement
,
as
it
is
in
Gen.
22.3
:
So
we
must
make
hast
,
and
post
off
no
day
,
to
go
to
sacrifice
our
sinnes
and
transgressions
,
that
do
offend
the
Lord
and
displease
him
.
All
of
vs
do
confesse
that
our
sinnes
must
be
left
,
and
that
God
must
be
serued
,
but
we
cannot
accord
of
the
time
,
when
to
begin
.
One
saith
,
he
will
begin
,
when
he
is
rich
;
another
saith
,
he
will
begin
when
he
is
free
;
an
other
saith
,
he
will
begin
,
when
he
is
settled
;
an
other
saith
,
he
will
begin
,
when
he
is
out
of
debt
;
an
other
saith
,
he
will
begin
,
when
he
is
old
,
and
so
forward
.
We
are
like
the
Iewes
in
the
first
of
Haggay
,
who
said
:
The
time
was
not
yet
come
when
they
should
build
the
Temple
.
But
beloued
the
time
is
present
,
we
must
change
our
minds
out
of
hand
,
and
turne
to
the
Lord
.
Did
euer
any
whom
we
reade
of
in
the
Scriptures
,
feeling
the
piercing
power
of
Gods
Spirit
,
smitting
vpon
the
rocks
of
their
hidden
hearts
within
,
take
time
with
the
Lord
and
say
.
They
would
yeeld
after
two
moneths
,
foure
moneths
,
or
the
like
?
No
,
no
,
they
did
not
couenant
with
the
Lord
for
any
time
,
but
presently
they
were
conuerted
:
they
staied
not
an
houre
houering
&
hammering
,
looking
backe
to
Sodom
with
Lots
wife
,
or
to
Aegypt
with
the
Iewes
,
but
ioyfully
embraced
the
truth
without
delay
.
To
day
,
to
day
is
the
voice
of
God
,
as
you
haue
heard
,
and
to
morrow
,
to
morrow
is
the
voyce
of
Satan
Christ
(
you
know
)
would
not
suffer
one
of
his
Disciples
to
go
home
,
as
it
were
to
bury
his
father
,
but
he
must
leaue
that
businesse
to
others
,
and
come
and
follow
him
,
as
it
is
in
Math.
8.22
.
So
that
no
delay
in
the
world
must
be
made
,
but
immeadiatly
we
must
leaue
our
sinnes
,
and
go
about
the
Lords
businesse
.
Many
reasons
there
are
(
as
you
haue
heard
before
)
to
moue
vs
vp
thereunto
:
I
pray
,
remember
them
well
,
and
let
them
stirre
you
vp
to
the
discharge
of
your
dutie
,
that
this
day
wherein
I
do
now
speake
vnto
you
,
may
be
the
day
of
your
sound
conuersion
vnto
the
Lord
,
&
for
the
which
hereafter
you
may
reioyce
for
euermore
.
Say
not
with
your selues
,
that
you
will
repent
hereafter
.
For
first
,
you
are
not
sure
that
you
shall
liue
till
hereafter
.
As
the
Israelites
died
while
the
meate
was
in
their
mouthes
,
Numb.
11.33
.
And
as
Iobs
children
were
killed
as
they
were
banquetting
in
their
eldest
brothers
house
.
Iob
1.18
.
So
may
you
die
,
or
be
killed
on
the
suddaine
before
you
are
aware
.
Goe
to
now
(
saith
Iames
in
Chap.
4.13.14
.
)
ye
that
say
,
To
day
or
to
morrow
we
will
goe
into
such
a
citty
,
and
continue
there
a
yeare
,
and
buie
and
sell
,
and
get
gaine
:
and
yet
yee
cannot
tell
what
shall
be
to
morrow
.
For
what
is
your
life
?
It
is
euen
a
vapour
that
appeareth
for
a
little
time
,
and
afterward
vanisheth
away
.
Secondly
,
if
you
had
a
charter
of
your
liues
(
as
no
man
hath
)
and
so
were
sure
to
liue
till
hereafter
,
yet
you
are
not
certaine
,
that
then
you
shall
repent
.
For
repentance
is
not
at
your
commandement
,
neither
doth
it
lie
in
your
power
to
take
it
,
when
you
will
:
but
it
is
the
onely
gift
of
God
,
and
in
his
hands
alone
to
bestow
it
vpon
whom
he
will
,
as
you
may
see
plainly
by
Pauls
words
in
the
latter
end
of
the
2.
chapter
of
his
2.
Epistle
to
Timothy
.
And
the
longer
that
you
do
continue
in
your
sinnes
(
as
you
haue
heard
already
)
the
harder
it
will
be
for
you
to
leaue
them
in
the
end
.
For
custome
of
sinning
taketh
away
the
sence
of
sinning
,
and
long
abode
in
darkenesse
maketh
starke
blind
.
Lastly
,
if
repentance
were
in
your
power
(
as
it
is
not
in
the
power
of
any
mortall
man
whatsoeuer
)
and
so
you
were
certaine
to
turne
at
the
last
,
if
you
would
;
yet
you
ought
to
repent
presently
,
because
your selues
and
all
that
you
haue
or
can
do
,
do
belong
to
the
Lord
your
God
,
who
must
be
preferred
before
all
things
,
as
was
shewed
before
vnto
you
.
For
God
must
haue
a
morning
sacrifice
,
as
well
as
an
euening
.
And
it
is
very
absurd
and
wicked
,
for
a
man
to
offer
the
first
of
his
vintage
to
the
delights
of
sinne
,
and
to
serue
God
with
the
lees
and
dregs
of
his
age
:
or
to
yeeld
the
flower
and
strength
of
his
life
vnto
the
foule
affections
of
wretched
nature
,
and
to
reserue
for
God
the
very
refuse
and
weaknesse
of
his
time
:
wherefore
turne
,
turne
I
beseech
you
,
euen
now
presently
,
and
make
no
longer
delay
.
I
speake
to
you
young
men
and
maides
,
because
you
must
remember
your
Creator
in
the
daies
of
your
youth
,
before
old
age
doth
come
,
as
Salomon
doth
teach
you
in
Eccles.
12.1
:
and
because
you
are
now
aptest
and
fittest
to
do
seruice
vnto
the
Almighty
,
as
hauing
all
the
powers
of
the
body
and
soule
in
the
chiefest
vigor
and
strength
,
for
the
exercises
of
pure
and
holy
region
.
You
must
not
spend
your
time
in
vanity
,
or
in
the
carnall
pleasures
of
your
flesh
,
after
the
manner
of
wicked
yong
men
and
maids
;
but
in
holinesse
and
righteousnesse
,
according
to
the
vow
and
promise
,
which
you
haue
made
with
your
God
in
baptisme
;
after
the
manner
of
godly
yong
men
and
maides
,
who
are
regenerated
and
adopted
to
life
eternall
.
And
to
restraine
your selues
the
better
in
,
you
must
alwaies
remember
with
your selues
,
that
you
shall
be
brought
at
the
day
of
indgement
,
to
answere
for
euery
thing
,
which
you
shall
do
amisse
in
this
time
of
your
youth
,
be
it
great
or
smal
,
whether
words
or
deeds
,
as
you
may
see
in
the
end
of
the
eleuenth
chapter
of
Eccles.
I
speake
to
you
old
men
and
women
,
because
you
haue
lien
too
long
in
your
sinnes
,
and
are
ready
to
droppe
into
the
graue
.
For
it
is
too
much
already
,
that
you
haue
spent
your
former
time
,
after
the
lusts
of
men
,
and
not
after
the
will
of
God
,
in
much
wickednesse
and
abhominations
.
As
Paul
saith
in
Ephe.
5.14
.
Awake
thou
that
sleepest
,
and
stand
vp
from
the
dead
,
and
Christ
shall
giue
thee
light
:
so
I
say
to
you
,
Awake
all
you
that
sleepe
in
your
sinnes
,
and
stand
vp
all
you
that
are
dead
in
your
trespasses
,
and
so
the
Lord
shall
giue
you
life
,
and
not
death
.
It
was
too
late
(
you
know
)
for
the
foolish
virgins
to
knocke
,
when
the
gate
was
shut
against
them
;
and
for
the
rich
glutton
to
howle
and
cry
to
Abraham
,
when
he
was
tormented
in
hell
.
So
before
it
be
too
late
for
you
,
remember
your selues
,
and
while
you
haue
light
walke
in
the
light
,
and
betake
your selues
soundly
vnto
the
Lord
,
as
it
doth
become
you
.
In
a
word
,
I
speake
to
you
all
without
exception
,
because
I
loue
you
all
,
and
would
gladly
haue
you
godly
here
,
&
vessels
of
glory
hereafter
;
happy
for
this
world
,
and
happy
for
the
world
to
come
:
make
no
couenant
with
your
sinnes
,
but
renounce
them
all
from
this
day
forward
for
euermore
.
And
albeit
they
shall
as
it
were
;
cry
out
and
say
,
Why
do
you
come
to
dismisse
vs
before
the
time
?
As
the
diuels
said
to
Christ
,
when
he
did
cast
them
out
,
Why
dost
thou
torment
vs
before
the
time
?
yet
hearken
not
vnto
them
,
but
giue
them
a
deafe
eare
.
For
the
time
is
already
come
,
if
not
past
already
.
For
we
should
haue
repented
long
ago
in
sackecloth
and
ashes
,
if
we
had
done
as
we
ought
to
haue
done
;
but
yet
now
,
now
let
vs
turne
,
and
deferre
no
day
or
houre
longer
,
but
while
the
word
is
sounding
in
our
eares
,
let
vs
be
conuerted
vnto
the
Lord
.
He
is
the
fondest
fellow
that
euer
was
heard
of
,
who
falling
into
a
deepe
riuer
,
and
hauing
present
helpe
offered
him
,
whilst
he
is
yet
swimming
on
the
toppe
of
the
water
,
maketh
refusall
of
it
,
and
answereth
,
that
he
will
not
be
helped
till
another
time
,
or
before
the
next
day
;
when
as
he
is
in
danger
to
sinke
presently
,
and
to
be
drowned
euery
minute
of
an
houre
.
Beware
we
that
we
deale
not
after
the
same
manner
;
for
if
we
shall
deferre
our
repentance
and
conuersion
to
God
,
our
case
is
no
better
then
his
.
For
euery
minute
of
an
houre
we
stand
liable
through
our
sins
to
be
throwne
into
hell
.
What
?
shall
we
then
stay
and
not
turne
?
As
God
said
to
Israel
,
Turne
you
,
turne
you
from
your
euill
waies
:
for
why
will
you
die
,
ô
house
of
Israel
?
so
say
I
to
you
;
Turne
you
,
turne
you
from
your
cuill
waies
;
for
why
will
you
die
,
ô
people
of
England
?
Some
(
I
grant
)
will
out
of
hand
repent
in
words
,
but
not
in
deeds
:
they
haue
Iacobs
smooth
voyce
,
but
Esaus
rough
hands
.
Their
mouthes
(
as
one
saith
)
are
greater
then
their
hands
,
which
is
monstrous
in
nature
:
for
they
word
it
much
,
but
they
worke
it
little
.
As
the
figge
tree
(
spoken
of
in
the
Gospell
)
had
faire
leaues
,
but
no
figges
:
so
they
haue
goodly
words
,
but
no
holy
workes
.
They
are
deciptfull
Gibeonites
,
and
painted
tombes
,
like
the
hypocriticall
Scribes
and
Pharisies
.
But
we
must
do
otherwise
,
wee
must
be
sound
in
heart
as
Nathaniel
was
,
who
was
a
true
Israelite
;
and
be
plentifull
in
good
deeds
,
as
Iob
was
,
who
was
a
true
child
of
God
:
we
must
repent
both
inwardly
and
outwardly
,
in
word
and
in
worke
:
and
so
I
hope
you
will
doe
,
as
also
make
hast
for
to
do
it
.
Obiect
.
But
here
some
man
may
say
,
what
a
stirre
is
here
about
repentance
?
here
is
more
hast
required
,
then
needs
for
:
a
soft
fire
makes
sweet
malt
:
we
may
repent
at
our
leysure
.
For
first
,
nullum
tempus
est
poenitentiae
inidoneum
,
there
is
no
time
vnfit
for
repentance
.
Secondly
,
Deus
est
Deus
misericordiae
,
God
is
a
God
of
mercy
,
he
will
forgiue
vs
,
whensoeuer
we
shall
repent
and
turne
to
him
.
Ans.
This
,
this
hath
alwayes
bene
the
fashion
of
the
world
.
Looke
how
indulgent
mothers
are
wont
to
deale
with
their
children
going
to
schoole
,
that
haue
ouer-slept
themselues
,
and
do
feare
the
correction
of
their
maisters
:
euen
so
do
carnall
men
and
women
deale
with
themselues
,
when
they
haue
continued
too
long
in
their
sinnes
,
and
do
heare
the
iudgements
of
the
Lord
sounded
out
of
his
word
against
them
for
the
same
.
For
as
these
mothers
are
wont
commonly
to
comfort
their
children
(
thus
fearing
)
with
one
of
these
two
things
,
either
that
there
is
no
time
yet
past
,
or
else
if
the
time
be
past
,
that
their
maister
is
a
gentle
man
,
and
will
forgiue
them
:
So
they
do
vsually
heart
on
themselues
against
all
feare
&
dread
whatsoeuer
,
by
the
consideration
of
these
two
things
;
first
,
that
there
is
no
time
vnfit
or
too
late
for
repentance
:
secondly
,
that
God
is
a
mercifull
God
,
and
one
most
ready
to
forgiue
them
,
though
they
haue
posted
off
their
repentance
ouer-long
,
and
haue
not
turned
vnto
him
in
time
,
as
they
ought
to
hane
done
.
In
this
snare
and
cord
of
the
diuell
,
lest
you
also
should
be
led
along
to
your
destruction
at
the
last
,
marke
what
answer
may
be
giuen
to
these
things
.
To
the
first
it
may
be
sayd
,
that
though
no
time
be
vnfit
or
too
late
for
repentance
,
while
we
are
here
in
this
world
;
yet
oftentimes
we
are
taken
out
of
this
world
,
before
that
we
can
thinke
of
repentance
,
and
soundly
turne
vnto
the
Lord
.
For
as
many
are
taken
away
on
the
sudden
,
so
it
fals
out
by
the
iust
iudgment
of
God
most
vsually
(
as
an
ancient
Father
doth
wel
obserue
)
vt
moriens
obliuiscatur
sui
,
qui
cum
viueret
oblitus
est
Dei
,
That
he
should
forget
himselfe
in
the
time
of
his
death
,
who
did
forget
God
in
the
time
of
his
life
.
Againe
you
must
know
,
that
late
repentance
is
seldome
or
neuer
good
and
true
,
but
alwaies
for
the
most
part
feigned
and
dissembled
,
like
to
that
which
was
in
Pharaoh
,
Ahab
,
Saul
,
and
others
,
who
seemed
to
be
sorry
for
their
sinnes
,
and
desirous
to
haue
the
hand
of
the
Lord
remoued
from
them
.
For
qualis
vita
,
finis
ita
,
such
as
the
life
is
,
such
commonly
is
the
death
.
A
good
man
hath
a
good
end
,
and
a
bad
man
hath
a
bad
end
.
Lastly
,
you
must
alwaies
remember
what
was
said
before
;
namely
,
that
repentance
is
not
in
our
power
,
and
that
we
cannot
turne
to
God
,
when
we
will
.
And
therefore
as
a
begger
must
take
his
almes
,
when
it
is
offered
vnto
him
,
and
not
refuse
it
,
because
there
is
no
time
amisse
to
take
an
almes
:
so
we
must
take
repentance
when
the
Lord
doth
offer
it
vnto
vs
,
and
not
vpon
such
a
foolish
consideration
cast
it
off
,
as
now
was
touched
.
Now
to
the
second
it
may
be
answered
,
that
though
God
be
a
God
of
mercy
,
receiuing
all
sinners
vnto
himselfe
vpon
their
repentance
and
amendment
of
life
:
yet
he
is
withall
a
God
of
iustice
,
visiting
the
iniquities
of
the
fathers
vpon
the
children
vnto
the
third
and
fourth
generation
of
all
such
as
do
hate
him
,
as
you
are
taught
in
the
end
of
the
second
commandement
.
Dauid
tels
vs
in
Psal.
18.26
.
that
he
will
shew
himselfe
froward
with
the
froward
.
Salomon
sheweth
in
Prou.
3.34
.
that
with
the
scornefull
he
scorneth
.
And
in
the
first
chapter
of
the
same
booke
,
Wisedome
her selfe
informeth
vs
,
that
she
will
not
regard
wilfull
and
obstinate
sinners
,
turning
vnto
her
;
in
verse
28.
saying
:
Then
shall
they
call
vpon
me
,
but
I
will
not
answere
,
they
shall
seeke
me
early
,
but
they
shall
not
finde
me
;
because
they
hated
knowledge
,
and
did
not
choose
the
feare
of
the
Lord
.
You
know
,
how
the
Lord
did
sware
in
his
wrath
,
that
the
Israelites
that
did
prouoke
him
in
the
wildernes
,
should
not
enter
into
his
rest
.
Heb.
3.8
.
So
that
God
will
be
farre
off
at
such
a
time
to
giue
repentance
,
and
vpon
repentance
to
receiue
to
mercy
.
And
therefore
as
the
women
sung
concerning
Saul
and
Dauid
,
saying
:
Saul
hath
slaine
his
thousand
,
and
Dauid
his
ten
thousand
.
1.
Sam.
18.7
.
so
we
may
mournefully
sing
,
that
the
despaire
of
Gods
mercy
hath
slaine
thousands
,
but
the
grosse
presumption
of
his
mercy
,
hath
slaine
ten
thousands
.
Wherefore
to
conclude
this
point
,
let
neither
of
these
impediments
,
nor
any
other
whatsoeuer
,
hinder
you
from
a
present
conuersion
vnto
the
Lord
,
but
out
of
hand
take
him
for
your
onely
God
,
and
serue
him
.
Lastly
,
here
we
may
learne
,
what
to
do
in
regard
of
those
,
who
are
vnder
vs
.
We
must
not
suffer
them
to
go
on
still
in
their
sins
,
but
breake
them
quickely
to
the
Lords
yoake
and
bow
.
He
is
a
fond
fellow
,
that
will
not
breake
his
horse
,
while
it
is
a
colt
,
but
let
him
runne
on
till
he
be
old
,
and
shall
fling
him
into
the
ditch
.
And
he
deales
very
foolishly
,
that
hauing
a
beautifull
standing
cuppe
,
and
very
precious
balme
giuen
vnto
him
to
put
into
the
cuppe
,
will
not
yet
put
it
in
,
before
the
cup
hath
stood
long
full
of
stinking
liquor
:
So
we
our selues
shall
be
no
better
,
if
we
shall
suffer
our
children
,
and
others
vnder
our
tuition
,
to
go
on
in
their
childhood
and
youth
vnnurtured
in
the
waies
of
the
Lord
,
and
suffer
them
to
liue
after
their
owne
will
,
and
to
drink
in
the
deadly
poyson
of
the
world
,
whereby
they
shall
be
made
vnable
to
be
reclaimed
at
the
last
.
But
teach
we
them
betimes
,
and
labour
we
to
bring
them
to
the
knowledge
of
the
Lord
,
and
obedience
vnto
his
will
:
so
shall
not
sinne
be
their
destruction
,
nor
rebellion
be
their
ouerthrow
.
But
more
of
this
elsewhere
.
As
thus
we
haue
heard
when
we
must
repent
,
so
now
let
vs
heare
,
wherin
repentance
doth
stand
.
And
that
is
in
two
points
,
the
one
is
knowledge
or
vnderstanding
;
the
other
is
obedience
or
subiection
.
Of
the
former
of
these
mention
is
made
in
this
verse
;
of
the
latter
in
the
following
.
Bewise
(
saith
the
Prophet
)
ye
Kings
,
be
learned
ye
Iudges
of
the
earth
.
Here
is
that
knowledge
&
vnderstanding
expressed
,
which
is
required
of
vs
in
euery
true
&
sound
repentance
:
but
what
means
the
Prophet
hereby
,
may
you
say
?
were
the
Kings
vnwise
?
and
were
the
Iudges
of
the
earth
vnlearned
?
Yes
surely
,
for
otherwise
they
would
neuer
haue
rebelled
against
the
Lord
and
his
annoynted
,
as
they
did
.
Yet
his
meaning
is
not
,
that
they
were
altogether
without
wisedome
and
learning
:
for
they
had
wordly
wisedome
and
learning
in
great
aboundance
;
but
that
they
wanted
the
heauenly
wisedome
and
learning
,
&
therefore
he
doth
exhort
them
to
looke
for
that
.
Marke
here
,
there
is
a
two-fold
wisedome
and
learning
;
one
that
is
earthly
and
from
man
:
an
other
that
is
heauenly
,
and
from
God
.
The
children
of
this
world
(
saith
our
Sauiour
,
in
Luk.
16.8
.
)
are
wiser
in
their
generation
,
then
the
children
of
light
.
In
which
words
he
doth
intimate
,
that
as
there
are
two
sorts
of
men
;
the
one
wicked
,
called
the
children
of
this
world
;
the
other
godly
,
termed
the
children
of
light
:
so
there
are
two
sorts
of
wisedome
,
the
one
for
the
body
and
this
life
;
the
other
for
the
soule
and
the
life
to
come
.
This
latter
wisedome
the
Kings
and
Iudges
(
here
)
wanted
,
but
the
former
they
had
.
For
the
body
and
this
life
they
were
wise
and
learned
,
they
knew
well
enough
how
to
rule
and
gouerne
,
and
to
turne
all
things
to
their
greatest
honour
and
profit
,
that
might
be
.
But
for
the
soule
and
life
to
come
they
were
vnwise
,
and
vnlearned
:
they
had
no
good
experience
in
the
word
of
God
,
nor
any
sound
knowledge
to
do
their
soules
good
,
but
herein
(
I
say
)
they
were
vnlearned
,
and
no
better
then
fooles
before
the
Almighty
.
This
the
Apostle
doth
make
most
cleare
and
euident
in
his
first
Epistle
to
the
Corinthians
,
the
second
chapter
thereof
,
the
sixth
verse
and
so
forward
,
when
he
saith
:
And
we
speake
wisedome
among
them
that
are
perfect
,
not
the
wisedome
of
this
world
,
neither
of
the
Princes
of
this
world
,
which
come
to
nought
:
but
we
speake
the
wisedome
of
God
in
a
mysterie
,
euen
the
hid
wisedome
,
which
God
had
determined
before
the
world
vnto
our
glory
,
which
none
of
the
Princes
of
this
world
hath
knowne
.
For
had
they
knowne
it
,
they
would
not
haue
crucified
the
Lord
of
glory
.
Loe
,
here
you
see
,
that
the
Apostle
doth
not
onely
say
,
that
the
Princes
of
this
world
(
who
are
here
in
our
text
spoken
vnto
by
the
name
of
Kings
and
Iudges
)
are
without
the
true
and
heauenly
wisedome
of
God
,
but
also
doth
proue
it
to
be
so
,
euen
because
that
they
did
oppose
themselues
against
the
Lord
Iesus
Christ
,
and
did
put
him
to
death
.
Wherefore
here
by
the
way
we
may
obserue
,
that
in
truth
,
and
before
the
Lord
,
all
are
fooles
and
vnlearned
,
who
do
withstand
Iesus
Christ
,
and
his
kingdome
,
and
do
liue
wretchedly
,
and
not
according
to
the
Lords
commandements
.
Howsoeuer
they
be
for
this
world
,
men
of
great
reach
and
policie
,
and
be
well
schooled
in
all
kind
of
literature
for
the
gouernment
of
humane
life
,
and
the
procuring
of
much
honour
and
wealth
vnto
themselues
:
yet
being
ignorant
in
the
word
of
God
,
and
not
seasoned
with
an
heauenly
wisdom
,
which
may
sanctifie
them
in
their
waies
,
but
do
liue
vngodly
and
vnholy
liues
:
they
,
euen
they
,
whatsoeuer
they
be
,
be
vnwise
and
vnlearned
,
and
no
better
then
fooles
&
idiots
before
the
Almighty
.
For
so
also
it
doth
please
his
Maiesty
for
to
style
them
in
his
holy
word
,
as
you
may
see
in
many
places
of
the
Prouerbes
,
and
namely
in
the
first
chapter
thereof
;
as
also
in
the
fourteenth
Psalme
,
and
sundry
other
places
besides
.
Hereof
is
it
,
that
that
comparison
is
made
by
our
Sauiour
himselfe
in
the
beginning
of
the
25.
chapter
of
the
Gospell
according
to
Saint
Matthew
,
wherein
all
wicked
persons
are
compared
to
foolish
virgins
,
as
the
godly
on
the
other
side
are
compared
vnto
the
wise
virgins
.
And
hereof
also
is
that
saying
of
Paul
,
that
the
wisedome
of
this
world
is
foolishnesse
with
God
;
and
that
the
Lord
knoweth
,
that
the
thoughts
of
the
wise
are
vanity
.
1.
Cor.
3.19.20
.
Obiect
.
Yea
,
but
this
shall
neuer
sinke
into
mine
head
,
may
some
man
say
,
that
thus
the
chiefe
men
of
the
country
,
&
those
that
do
beare
the
greatest
stroke
and
sway
amongst
men
,
and
do
know
how
to
rule
and
gouerne
themselues
and
others
well
,
should
after
this
sort
be
reputed
and
taken
for
fooles
,
and
vnlearned
persons
,
as
you
speake
;
I
thinke
rather
,
that
the
godly
,
and
those
that
do
resort
vnto
Sermons
are
such
:
for
they
are
simple
persons
in
my
iudgement
,
and
very
idiotes
indeed
.
Answ.
It
may
be
so
indeed
,
for
the
naturall
man
perceiueth
not
the
things
of
Gods
Spirit
:
for
they
are
foolishnesse
to
him
,
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
as
it
is
in
1.
Cor.
2.14
.
But
consider
of
things
well
,
thou
that
art
of
that
minde
and
opinion
,
tell
me
,
what
is
the
property
of
a
wise
man
,
and
of
one
well
learned
?
Is
it
not
to
walke
circumspectly
,
and
to
prouide
best
for
himselfe
,
as
well
for
the
time
to
come
,
as
for
the
time
that
is
present
?
Yes
,
for
so
we
are
taught
in
Ephes.
5.15
.
&
in
Luk.
16.
the
beginning
thereof
,
where
the
steward
is
commended
for
a
wise
man
,
for
that
he
did
prouide
how
to
liue
,
when
his
maister
should
take
away
from
him
his
stewardship
.
Well
then
go
on
,
tell
me
in
the
second
place
,
do
those
walke
circumspectly
&
prouide
best
for
themselues
,
who
do
war
against
the
Lord
&
his
Annoynted
,
&
not
fore cast
what
shal
become
of
them
after
this
life
,
but
do
run
on
still
in
their
sinnes
,
to
be
damned
for
euer
?
Answer
me
this
point
,
if
thou
canst
.
Suppose
thou
didst
see
a
man
,
who
is
but
weake
and
feeble
,
taking
vp
weapons
against
his
soueraigne
Lord
and
King
,
who
is
most
warlike
and
potent
,
and
challenging
him
into
the
field
;
wouldst
not
thou
take
him
for
a
foole
,
and
one
destitute
of
good
sense
and
vnderstanding
?
But
so
deale
all
wicked
persons
(
how
politick
or
rich
soeuer
they
be
for
this
world
.
)
For
they
are
but
weake
and
feeble
persons
,
yet
they
warre
against
their
dread
soueraigne
the
Lord
and
King
,
euen
the
mightie
God
of
heauen
,
who
is
able
in
the
twinckling
of
an
eye
to
destroy
them
all
.
And
yet
shall
they
bee
wise
and
prudent
with
thee
?
Suppose
againe
,
that
thou
didst
behold
one
in
a
place
,
where
is
both
gold
and
brasse
in
great
abundance
,
and
goodly
garments
together
with
much
base
attire
,
so
that
it
should
be
lawfull
for
him
to
take
of
either
of
them
most
freely
which
he
would
himselfe
;
yet
he
would
not
meddle
of
the
gold
,
&
goodly
garments
,
but
would
be
exceeding
busie
still
,
in
gathering
vp
the
brasse
and
base
attire
,
reaching
after
one
peece
here
,
and
another
peece
there
;
what
wouldst
thou
iudge
of
that
partie
?
wouldst
not
thou
take
him
for
a
simple
fellow
,
and
a
meere
idiote
?
Yes
,
I
must
needs
do
that
,
thou
wilt
say
.
So
,
euen
so
,
is
the
case
here
with
men
of
this
world
.
For
whereas
they
might
gather
vp
gold
and
goodly
garments
,
that
is
,
prouide
for
themselues
heauenly
graces
,
and
euerlasting
happinesse
in
new
Ierusalem
aboue
(
where
are
more
precious
things
,
then
euer
the
eye
of
man
hath
seene
,
or
his
eare
hath
heard
of
,
or
can
enter
into
his
heart
)
yet
they
leaue
them
,
and
occupy
themselues
wholely
in
gathering
vp
the
brasse
and
base
attire
;
that
is
,
they
leaue
the
care
of
heauen
,
and
hunt
after
the
world
altogether
,
being
very
busie
about
the
pleasures
and
commodities
thereof
,
which
are
nothing
in
comparison
of
heauen
.
And
shall
not
they
then
bee
vnwise
and
vnlearned
with
thee
?
But
if
thou
wilt
not
count
them
so
,
yet
the
Lord
doth
,
as
thou
hast
beard
,
and
let
this
suffice
vs
.
And
by
it
let
vs
bee
admonished
to
take
heed
of
all
rebellion
&
wickednesse
whatsoeuer
,
lest
we
our selues
be
styled
after
this
manner
,
and
be
registred
in
the
booke
of
God
,
for
fooles
&
vnlearned
persons
.
And
so
much
shortly
of
this
point
bythe
way
.
In
that
the
Kings
and
Iudges
are
called
vpon
to
be
wise
and
learned
,
we
obserue
this
doctrine
,
that
euery
person
must
labour
to
get
vnto
themselues
an
heauenly
wisedome
and
vnderstanding
of
the
Lords
will
and
word
.
Get
wisedome
(
saith
Salomon
in
Prou.
4.5
.
)
get
vnderstanding
,
forget
not
,
neither
decline
from
the
words
of
my
mouth
;
forsake
her
not
,
and
she
shall
keepe
thee
,
loue
her
and
she
shall
preserue
thee
.
Wisdome
is
the
beginning
,
get
wisdome
therfore
,
and
aboue
all
thy
possessions
get
vnderstanding
.
He
is
very
frequent
with
the
like
exhortations
in
many
places
also
of
the
same
booke
.
Reade
them
,
I
pray
,
at
your
leasure
,
and
marke
them
well
.
Paul
in
like
manner
,
writing
vnto
the
Ephesians
,
doth
stir
them
vp
to
the
same
duty
,
saying
:
Wherefor
be
yee
not
vnwise
,
but
vnderstand
what
the
will
of
the
Lord
is
.
Eph.
5.17
.
Dauid
also
inioined
the
same
duty
vpon
his
son
Salomon
,
towards
the
end
of
his
dayes
,
saying
vnto
him
as
followeth
:
My
sonne
,
know
thou
the
God
of
thy
fathers
,
and
serue
him
with
an
vpright
heart
and
willing
minde
,
as
it
is
in
1.
Cron.
28.9
.
Finally
,
the
Lord
himselfe
doth
oftentimes
make
his
moane
and
complaint
for
the
want
of
this
wisdome
and
knowledge
in
his
people
,
which
is
here
required
of
vs
all
,
teaching
vs
thereby
how
necessary
it
is
for
euery
one
,
and
how
well
pleasing
to
himselfe
.
But
at
this
time
two
places
alone
(
to
shew
the
same
)
shall
content
vs
.
The
one
is
in
Esay
.
1.3
.
when
he
saith
:
The
Oxe
knoweth
his
owner
,
and
the
Asse
his
maisters
cribbe
;
but
Israel
hath
not
knowne
,
my
people
haue
not
vnderstood
.
The
other
is
in
Ieremy
4.22
.
where
you
haue
these
words
:
For
my
people
is
foolish
,
they
haue
not
knowne
me
,
they
are
foolish
children
,
and
haue
no
vnderstanding
,
they
are
wise
to
do
euill
,
but
to
doe
well
they
haue
no
knowledge
.
By
all
which
places
we
may
clearely
see
,
what
doth
belong
to
vs
,
euen
a
sauing
knowledge
of
Gods
will
,
and
an
holy
vnderstanding
of
his
waies
.
Wee
must
not
be
like
to
the
horse
or
mule
that
haue
no
vnderstanding
(
as
Dauid
saith
in
Psa.
32.9
)
but
we
must
be
changed
by
the
renewing
of
our
minds
,
that
we
may
know
what
is
the
good
,
perfect
and
acceptable
will
of
God
,
as
Paul
doth
teach
vs
in
Rom.
12.2
.
And
the
reasons
hereof
are
many
.
Reasons
.
First
because
euery
man
by
his
owne
knowledge
is
a
very
beast
before
the
Lord
,
as
Ieremy
doth
witnesse
of
vs
,
in
Ieremy
10.14
.
and
as
Dauid
doth
confesse
of
himselfe
,
in
Psalme
73.22
.
saying
:
So
foolish
was
I
,
and
ignorant
,
I
was
a
beast
before
thee
.
Secondly
,
because
we
shall
neuer
obey
the
Lord
aright
,
vntill
we
know
him
and
vnderstand
his
will
,
nor
yeeld
any
faithfull
seruice
vnto
him
,
as
it
doth
become
vs
.
For
the
ground-worke
of
all
religion
,
&
the
foundation
of
all
true
pietie
,
is
the
knowledge
of
the
Lord
and
his
wayes
.
As
on
the
contrary
side
,
the
cause
and
fountaine
of
all
disobedience
against
God
,
is
the
ignorance
of
his
will
,
and
the
vnlearnednesse
of
the
same
,
as
we
haue
heard
in
this
Psalme
already
:
and
as
we
may
see
by
Hosea
his
complaint
,
in
the
beginning
of
the
fourth
chapter
of
his
Prophesie
,
where
hee
doth
make
his
moane
,
that
men
did
lie
,
and
steale
,
and
commit
adultery
,
and
that
bloud
did
touch
bloud
,
and
assigneth
this
reason
of
it
,
euen
because
there
was
no
knowledge
of
God
in
the
land
.
And
surely
where
men
know
not
God
,
what
can
bee
looked
for
else
,
but
all
impietie
against
God
,
and
all
vnrighteous
dealing
against
men
?
Lastly
,
because
all
such
as
are
ignorant
of
the
Lords
will
,
doe
not
onely
erre
while
they
are
here
,
committing
grieuous
sinnes
against
him
,
but
shall
be
damned
also
hereafter
for
euer
.
My
people
(
saith
the
Lord
in
Hosea
4.6
.
)
are
destroyed
for
lacke
of
knowledge
.
And
Paul
doth
shew
in
2.
Thess
1.8
.
that
when
Christ
shal
come
to
iudgement
,
and
shew
himselfe
from
heauen
with
his
mightie
Angels
,
in
flaming
fire
,
he
shall
render
vengeance
vnto
them
that
doe
not
know
God
,
which
shall
bee
punished
with
euerlasting
perdition
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
So
that
if
we
ponder
of
all
these
reasons
well
,
we
shal
easily
grant
,
that
there
is
cause
sufficient
,
why
euery
man
should
labour
and
striue
,
to
plant
some
heauenly
knowledge
within
his
soule
,
and
to
become
wise
and
learned
in
the
statutes
of
the
Almightie
.
In
regard
whereof
we
see
first
,
in
what
great
fault
the
world
is
in
.
For
there
is
ignorance
in
euery
place
.
Alas
,
alas
,
most
men
know
not
aright
,
either
that
God
who
hath
made
them
,
or
themselues
,
who
are
made
by
him
.
And
as
for
the
grounds
of
true
religion
,
and
the
rules
of
the
Lords
worship
,
they
are
as
a
sealed
and
clasped
booke
vnto
them
.
We
dwell
in
a
nation
and
country
,
wherin
the
word
of
God
hath
bene
freely
read
&
preached
many
yeares
together
:
yet
it
is
pittifull
to
heare
&
vnderstand
,
what
ignorance
is
still
amongst
men
,
and
how
vnwise
&
vnlearned
they
be
in
the
statutes
of
the
Lord
.
God
amend
vs
.
But
here
some
may
say
,
that
there
was
neuer
more
knowledge
in
this
land
,
then
now
is
at
this
present
.
To
this
I
answer
,
first
,
that
our
knowledge
is
nothing
to
our
long
and
continued
teaching
.
For
in
regard
thereof
,
we
ought
to
be
teachers
our selues
,
who
yet
are
taught
of
others
,
and
haue
need
also
to
be
instructed
in
the
very
first
principles
of
the
word
of
God
,
and
are
become
(
many
of
vs
at
the
least
)
such
as
haue
neede
of
milke
,
and
not
of
strong
meate
,
as
the
Author
to
the
Hebrews
doth
speake
in
the
latter
end
of
his
fifth
chapter
.
Secondly
,
that
our
knowledge
(
for
the
most
part
)
is
not
a
sauing
,
or
sanctifying
knowledge
,
but
talkatiue
and
discoursing
:
It
hangs
vpon
our
tongue
,
and
swimmes
about
in
the
circumference
of
our
braine
;
but
it
sinkes
not
downe
into
the
bottome
of
the
heart
(
as
it
ought
to
do
)
to
bring
forth
a
reformed
life
.
For
we
haue
many
talkers
,
but
few
true
walkers
:
and
sundry
there
are
,
who
can
discourse
at
large
in
matters
of
religion
;
but
few
there
are
,
who
feele
the
power
and
force
thereof
,
being
deaded
by
the
meanes
thereof
vnto
their
sinnes
,
and
quickened
vp
vnto
all
fruitfull
workes
of
righteousnesse
,
whereby
God
may
be
honoured
,
and
man
edified
.
Secondly
,
by
this
we
may
see
,
that
that
doctrine
,
which
is
most
currant
at
Rome
,
&
those
places
where
Popery
doth
beare
sway
,
to
wit
,
that
Ignorance
is
the
mother
of
Deuotion
,
is
most
false
and
erroneous
,
and
to
be
abandoned
by
vs
,
that
are
true
and
holy
Christians
.
As
Christ
doth
say
to
the
Sadduces
:
Ye
erre
,
not
knowing
the
Scriptures
,
nor
the
power
of
God
,
in
Mat.
22.29
.
making
there
ignorance
the
cause
of
error
,
which
is
cleane
contrary
to
their
doctrine
:
so
he
saith
to
the
Iewes
:
Search
the
Scriptures
,
for
in
them
yee
thinke
to
haue
eternall
life
,
and
they
are
they
which
testifie
of
me
,
in
Iohn
5.39
.
imposing
there
this
dutie
vpon
all
that
do
intend
to
be
saued
at
the
last
,
to
be
conuersant
in
the
Scriptures
;
which
is
dissonant
altogether
to
their
practize
and
teaching
.
If
I
would
stand
vpon
such
a
common
place
as
this
is
,
I
could
alledge
both
places
and
reasons
enough
to
ouerthrow
them
in
this
respect
,
who
are
herein
most
like
vnto
those
cursed
and
hypocriticall
Scribes
and
Pharisies
,
who
did
shut
vp
the
kingdome
of
heauen
before
men
,
neither
going
in
themselues
,
nor
suffering
others
that
would
enter
,
to
come
in
.
But
let
these
things
thus
spoken
suffice
,
and
cause
vs
not
onely
to
see
their
fault
,
and
that
woefull
miserie
wherein
they
liue
,
but
also
to
behold
the
sweet
and
great
blessing
of
knowledge
,
which
God
hath
vouchsafed
vnto
vs
,
through
the
happy
gouernment
of
his
Annoynted
ouer
vs
,
who
doth
permit
vs
to
enioy
the
Gospell
freely
for
the
good
of
our
soules
,
and
doth
take
a
care
also
for
the
right
publishing
of
the
same
;
that
so
his
subiects
might
not
bee
ignorant
therein
,
but
haue
the
sauing
knowledge
thereof
established
within
them
,
to
their
eternall
happinesse
,
and
euerlasting
life
.
Lastly
,
out
of
this
we
may
obserue
,
what
is
our
owne
duty
to
do
,
and
that
is
this
:
We
must
cast
away
our
ignorance
,
and
become
learned
in
the
Lords
will
;
we
must
set
his
statutes
before
our
eyes
,
and
make
them
the
men
of
our
counsell
;
we
must
call
after
knowledge
,
and
cry
for
vnderstanding
.
We
must
seeke
after
wisedome
,
as
after
siluer
,
and
search
for
her
as
for
treasures
.
Let
the
word
of
Christ
(
saith
Paul
to
the
Colossians
,
chap.
3.16
.
)
dwell
in
you
plenteously
in
all
wisedome
,
teaching
and
admonishing
your selues
in
Psalmes
,
and
Hymnes
,
and
spirituall
songs
,
singing
with
a
grace
in
your
hearts
vnto
the
Lord
.
Here
you
see
,
hee
would
not
haue
them
to
content
themselues
with
a
little
knowledge
,
but
they
must
labour
to
be
furnished
with
a
great
abundance
thereof
,
that
they
might
know
how
to
carry
themselues
in
all
matters
,
as
well
for
them
of
mirth
and
ioy
,
as
for
others
that
were
more
graue
and
weightie
.
And
good
reason
too
;
for
the
word
of
Christ
must
bee
the
stone
Ezell
to
vs
,
that
we
may
know
where
to
stay
and
remaine
(
as
Dauid
did
1.
Sam.
20.19
.
)
It
must
be
our
tinne-stone
,
(
spoken
of
in
Zecharie
4.10
.
)
that
we
may
know
the
measure
of
the
walles
of
new
Ierusalem
,
our
glorious
and
renowned
Cittie
,
the
foundation
whereof
is
of
pearle
,
and
the
streets
of
pure
gold
.
In
a
word
,
it
must
be
our
starre
,
that
we
may
know
which
way
to
go
directly
vnto
all
our
duties
,
that
are
here
below
,
and
vnto
all
those
sweete
beatitudes
that
are
aboue
.
Doubtlesse
without
the
true
knowledge
thereof
,
we
are
all
of
vs
like
to
Sampson
without
his
eyes
,
or
vnto
an
hawke
that
is
hooded
:
we
shall
wander
from
the
Lord
we
know
not
whither
,
and
commit
most
grieuous
abhominations
;
but
we
shall
neuer
serue
him
aright
,
or
doe
any
faithfull
homage
vnto
him
.
For
onely
those
that
know
his
name
do
trust
in
him
,
but
others
do
renounce
him
,
as
the
Scriptures
do
teach
vs
.
Knowledge
(
we
finde
by
experience
)
doth
helpe
men
exceeding
much
in
the
waies
of
eternall
life
.
For
it
doth
direct
them
aright
both
what
to
iudge
,
and
what
to
do
in
all
matters
of
saith
and
maners
,
and
it
is
a
good
bridle
vnto
their
lusts
.
It
is
most
like
vnto
a
clocke
,
whereby
thou
maiest
know
how
thy
life
is
spent
;
as
also
vnto
a
man
,
which
striueth
to
beate
the
dust
out
of
our
cloathing
.
Wherefore
,
I
beseech
you
,
and
that
in
the
bowels
of
the
Lord
Iesus
Christ
,
haue
a
care
of
knowledge
,
and
labour
by
all
meanes
possible
to
plant
a
sauing
wisedome
within
your
hearts
.
Remember
the
reasons
that
were
alledged
before
,
to
moue
your selues
to
this
,
thinke
oftentimes
vpon
them
;
and
if
neither
your
owne
beastlinesse
by
nature
,
who
haue
grosse
and
thicke
scales
of
blindnesse
vpon
the
eies
of
your
soules
,
as
Paul
had
vpon
the
eyes
of
his
body
at
the
time
of
his
conuersion
,
can
stirre
you
;
nor
yet
the
commodities
that
comes
by
the
knowledge
of
the
Lords
will
,
which
are
sweete
and
great
,
can
awaken
you
;
yet
(
yet
I
say
)
let
the
feare
of
your
owne
damnation
rouze
you
vp
hereunto
.
For
it
is
a
most
wofull
thing
to
lye
burning
in
hell
,
and
yet
(
as
it
hath
bene
obserued
)
all
ignorant
persons
do
so
.
Suppose
here
were
a
fire
prepared
to
burne
you
,
and
to
morrow
you
must
be
cast
into
the
same
,
and
there
lye
burning
,
peece
after
peece
,
till
all
be
consumed
;
would
not
you
doe
any
thing
which
any
man
should
command
you
to
do
,
to
auoyde
this
punishment
?
O
yes
,
any
thing
I
doubt
not
.
And
yet
will
you
do
nothing
to
auoyde
hell
fire
,
which
is
tenthousand
times
worse
then
this
,
where
you
shall
lye
burning
body
and
soule
for
euermore
?
Shall
not
this
moue
you
vp
to
get
knowledge
and
vnderstanding
?
If
you
were
blinde
in
body
,
you
would
giue
great
summes
of
money
to
haue
your
perfect
sight
againe
.
And
yet
will
you
doe
nothing
for
the
sight
of
the
soule
,
which
is
blinde
,
and
can
see
nothing
at
all
?
Will
you
take
no
paines
to
haue
that
couering
that
couereth
all
people
,
and
that
veile
that
is
spred
ouer
all
nations
,
to
be
remoued
away
from
you
,
that
you
may
be
troubled
no
more
with
it
?
Darkenesse
was
one
of
the
greatest
plagues
which
God
brought
vpon
Aegypt
.
But
as
for
the
darknesse
of
the
soule
,
that
is
worse
then
that
by
many
degrees
.
For
as
this
doth
hinder
the
iudgement
(
which
as
an
eye
should
guide
our
actions
)
from
discerning
things
fit
to
be
done
,
and
fit
to
bee
vndone
;
and
as
it
doth
let
our
hearts
and
minds
from
going
and
walking
about
our
workes
of
godlinesse
,
so
that
we
cannot
passe
through
the
sweete
fields
of
true
comforts
and
heauenly
meditations
to
life
eternall
:
so
it
doth
make
vs
fall
oftentimes
into
most
horrible
sins
while
we
are
here
,
and
it
doth
cast
vs
downe
at
the
last
into
the
bottomlesse
pit
of
hell
(
wherehence
we
can
neuer
come
out
againe
)
so
soone
as
we
doe
depart
from
hence
.
And
will
you
then
rest
in
it
,
and
not
seeke
rather
to
come
out
of
it
?
What
?
could
Pharaoh
(
that
wicked
King
)
vse
meanes
to
come
out
of
that
bodily
darknesse
wherein
he
was
,
by
sending
vnto
Moses
and
Aaron
for
that
end
and
purpose
,
&
by
offering
vnto
them
a
certaine
kinde
of
libertie
to
depart
out
of
his
country
?
And
will
you
sit
still
,
and
not
vse
meanes
to
come
out
of
the
spirituall
darknesse
wherein
you
are
,
which
is
farre
worse
then
that
of
his
was
?
Remember
your selues
,
I
pray
,
and
do
as
you
ought
to
do
.
But
here
some
man
may
say
,
Obiect
.
that
it
is
better
for
vs
to
remaine
still
in
our
ignorance
,
then
to
get
knowledge
vnto
our selues
,
because
ignorance
doth
excuse
men
before
God
;
and
the
more
knowledge
that
any
man
hath
,
the
greater
shall
his
iudgement
be
at
the
last
,
if
he
serue
not
God
according
to
his
knowledge
,
as
hee
ought
to
do
.
For
the
seruant
(
saith
our
Sauiour
in
Luke
12.47
.
)
that
knoweth
his
maisters
will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
,
yea
with
more
then
he
that
knew
it
not
,
and
did
it
not
.
Here
is
a
goodly
shift
for
men
to
cosen
their
owne
soules
by
.
Ans.
But
know
thou
(
ô
sinfull
man
)
first
,
that
ignorance
doth
not
excuse
men
before
God
,
but
rather
accuse
them
(
as
all
other
sinnes
do
)
and
lay
matter
of
condemnation
against
them
,
to
their
eternall
woe
and
death
:
for
it
is
a
grieuous
transgression
in
his
sight
,
and
vnlesse
it
be
pardoned
by
the
sacrifice
of
his
Sonne
(
which
was
figured
out
by
those
sacrifices
which
were
offered
vnder
the
Law
for
the
sinnes
of
ignorance
)
it
will
damne
them
in
hell
for
euermore
,
and
keepe
them
there
in
flames
of
fire
that
cannot
be
quenched
,
as
thou
heardst
in
effect
before
.
Indeed
in
some
cases
ignorance
doth
excuse
men
in
part
,
from
the
greatnesse
of
the
fault
,
but
not
in
whole
,
from
all
the
fault
.
Secondly
,
that
though
he
shall
be
beaten
with
more
stripes
,
that
knoweth
the
Lords
will
,
and
doth
it
not
yet
the
other
which
is
ignorant
of
it
,
shall
be
beaten
with
stripes
,
and
he
also
shall
be
cast
into
hell
,
as
well
as
the
former
;
howbeit
his
iudgement
there
shall
not
be
altogether
so
seuere
as
his
.
And
wilt
thou
willingly
be
beaten
with
any
stripes
,
and
go
to
that
fearefull
and
euer-tormenting
place
?
Lastly
,
that
some
ignorance
doth
increase
a
mans
fault
,
and
make
his
iudgement
to
be
the
more
cruell
at
the
last
,
to
wit
,
that
ignorance
,
which
is
wilfull
and
affected
:
as
when
a
man
hath
meanes
to
know
the
Lords
will
,
and
yet
doth
refuse
it
of
wilfulnesse
,
or
stubburnnesse
,
euen
because
he
will
be
ignorant
still
,
and
not
haue
knowledge
to
controll
him
in
his
sinnes
,
or
to
stand
vp
as
a
Iudge
against
him
in
the
end
of
the
world
,
when
the
bookes
of
mens
consciences
shall
be
opened
,
and
euery
one
iudged
according
to
the
things
which
are
written
therein
;
for
this
doth
make
him
to
be
the
more
abhominable
before
the
Lord
,
and
doth
procure
vnto
him
the
heauier
plagues
to
be
executed
vpon
him
.
I
will
shew
this
vnto
thee
by
a
familiar
example
,
taken
euen
from
thy selfe
.
Thou
hast
two
seruants
,
the
one
of
them
doth
reuerently
hearken
vnto
thee
,
to
vnderstand
thy
will
,
and
pleasure
;
and
he
is
content
to
learne
it
to
the
vttermost
,
but
yet
he
will
do
nothing
accordingly
:
the
other
doth
so
far
scorne
thee
and
thy
worke
,
that
as
he
will
do
nothing
for
thee
,
nor
according
to
thy
mind
,
so
he
will
not
come
into
thy
presence
to
heare
what
thou
wilt
say
vnto
him
,
or
standing
before
thee
,
will
giue
no
heede
to
thy
words
.
Which
of
these
two
(
I
pray
thee
)
is
the
worse
,
and
the
viler
in
thine
eyes
?
and
which
of
them
wilt
thou
beate
most
?
Is
not
the
latter
?
Yes
,
I
must
needs
confesse
that
,
wilt
thou
say
;
for
he
doth
commit
a
double
fault
,
he
will
neither
heare
nor
do
;
but
the
other
doth
commit
but
a
single
fault
:
though
he
will
do
nothing
,
yet
he
is
content
to
heare
.
So
,
euen
so
,
must
thou
iudge
of
most
ignorant
persons
,
who
do
liue
now
in
our
dayes
.
For
they
commit
a
double
sin
,
in
that
they
will
neither
learne
the
will
of
God
,
nor
do
it
;
wheras
others
commit
but
a
single
sin
,
in
that
they
only
neglect
it
,
&
not
do
it
.
And
therefore
,
I
say
,
they
are
most
abhominable
before
the
Lord
,
and
shall
at
the
last
be
beaten
of
him
with
more
stripes
,
then
others
shall
be
.
Wherfore
let
this
be
no
impediment
to
thee
,
but
rather
a
spur
in
thy
side
,
to
prick
thee
forward
,
to
get
knowledge
and
vnderstanding
.
But
what
course
shall
I
take
,
maist
thou
say
,
to
attaine
vnto
it
?
Thou
must
performe
these
things
,
First
,
thou
must
pray
earnestly
vnto
the
Lord
,
to
intreate
him
to
disclose
his
minde
vnto
thee
,
and
so
to
circumcise
thine
eares
and
heart
,
that
thou
maist
vnderstand
his
will
,
and
see
the
wonders
of
his
law
.
For
wisedome
comes
by
prayer
,
as
Iames
doth
shew
,
in
chapter
1.5
.
saying
:
If
any
of
you
lacke
wisedome
,
let
him
aske
of
God
,
which
giueth
to
all
men
liberally
,
and
reprocheth
no
man
;
and
it
shall
be
giuen
him
.
Secondly
thou
must
regard
the
Ministery
of
the
word
most
reuerently
,
and
frequent
alwaies
the
holy
exercises
thereof
,
watching
daily
(
as
Salomon
doth
speake
,
in
Prouerbes
8.33
.
)
at
the
gates
of
Wisedome
,
and
giuing
attendance
at
the
postes
of
her
doores
.
For
this
is
an
excellent
meanes
to
beget
,
and
to
increase
knowledge
within
vs
;
as
Paul
doth
well
obserue
in
many
places
of
his
Epistles
,
and
namely
in
the
fourth
chapter
of
his
Epistle
to
the
Ephesians
;
&
as
we
our selues
do
find
to
be
most
true
by
our
daily
experience
,
both
in
our selues
and
others
.
Thirdly
,
thou
must
meditate
carefully
with
thy selfe
both
day
and
night
in
the
law
and
word
of
thy
God
.
For
as
the
infant
doth
grow
from
strength
to
strength
,
to
be
able
to
go
by
it selfe
,
by
sucking
and
plucking
his
mothers
breasts
:
so
doth
the
child
of
God
grow
from
knowledge
to
knowledge
,
by
hanging
continually
vpon
the
two
breasts
of
the
Lords
booke
,
the
old
and
new
Testament
.
Fourthly
,
thou
must
conferre
and
talke
considerately
with
men
of
GOd
,
and
with
such
as
cary
knowledge
in
their
lippes
,
and
are
able
to
discouer
vnto
thee
the
secrets
of
the
Almighty
.
For
they
shall
make
thee
to
vnderstand
that
,
which
thou
couldst
neuer
attaine
vnto
by
thy selfe
,
and
cause
thee
to
see
those
points
after
some
cleare
and
euident
manner
,
which
were
before
vnto
thee
as
dark
as
a
riddle
it selfe
;
as
thou
maist
see
by
the
example
of
Philip
and
the
Eunuch
spoken
of
in
the
eight
chapter
of
the
Acts
of
the
Apostles
.
Fiftly
,
thou
must
teach
others
circumspectly
that
which
thou
thy selfe
dost
know
already
,
and
rehearse
the
waies
of
the
Lord
euermore
vnto
them
.
For
by
teaching
another
,
a
man
doth
teach
himselfe
,
and
ripen
his
owne
knowledge
and
iudgement
exceeding
much
,
as
many
by
their
owne
practise
haue
found
it
to
be
most
true
,
to
the
great
ioy
and
comfort
of
their
soules
.
Finally
,
thou
must
abstaine
most
prouidently
from
all
such
things
,
as
will
hinder
thy
knowledge
,
and
bring
a
spirituall
darknesse
vpon
thee
.
For
as
he
that
would
haue
a
perfect
sight
,
to
behold
all
things
clearely
,
must
beware
of
euery
thing
,
which
will
blemish
his
eye
:
so
all
those
that
would
haue
a
good
vnderstanding
in
the
counsels
of
the
most
High
,
must
take
heed
of
all
such
matters
,
as
are
a
stop
and
impediment
therevnto
.
Now
these
are
in
number
chiefly
three
.
The
first
is
a
lodging
of
the
affections
of
the
heart
,
and
the
cogitations
of
the
minde
vpon
this
world
:
for
as
outward
darknesse
groweth
sometimes
by
two
much
gazing
vpon
bright
and
glistering
things
,
as
in
experience
we
finde
by
white
snow
,
white
paper
,
and
the
like
:
so
doth
inward
darkenesse
grow
also
by
fixing
the
minde
too
much
vpon
the
glistering
glory
of
this
world
,
the
pompes
and
pleasures
that
shine
in
it
.
Proofe
hereof
is
that
rich
glutton
,
that
wealthy
Barne-builder
in
the
Gospell
,
and
that
turne-coate
Demas
,
of
whom
Paul
speaketh
:
who
all
were
blind
(
you
plainly
see
)
with
gazing
too
much
vpon
this
tempting
world
.
The
second
is
a
continuing
in
euil
,
&
a
doing
of
things
which
are
wicked
&
naught
.
For
as
outward
darknesse
groweth
by
long
being
in
darkenesse
,
as
in
a
prison
or
elsewhere
;
(
for
by
experience
it
is
found
so
often
)
so
by
long
custome
of
walking
&
liuing
in
the
outward
works
of
darkenes
,
groweth
a
strong
&
thicke
inward
darkenes
in
the
heart
of
man
or
woman
,
Confirmation
hereof
is
Ahab
,
Cain
,
Herod
,
Iudas
,
and
such
like
spoken
of
in
the
Scriptures
,
and
too
many
in
our
daies
,
who
hauing
long
vsed
swearing
,
lying
,
vncleanenesse
,
and
some
other
vices
,
are
growne
so
blind
in
them
,
that
they
neither
will
leaue
them
,
neither
be
perswaded
,
that
they
tend
so
to
their
destruction
,
as
they
do
.
The
third
and
last
is
,
greedinesse
after
the
world
,
and
the
commodities
thereof
.
For
as
outward
darkenesse
groweth
now
and
then
by
ouermuch
heate
,
as
we
know
,
the
hote
dung
falling
into
our
eyes
will
hurt
them
,
as
it
is
said
it
did
Tobies
:
so
ouer-hote
desire
of
gaine
hurteth
the
inward
light
,
as
is
apparent
,
both
by
that
which
hath
bene
said
already
touching
the
world
,
and
by
that
also
which
Paul
saith
,
that
They
that
will
be
rich
fall
into
temptations
,
and
into
many
foolish
and
noisome
lusts
,
which
drowne
men
in
perdition
and
destruction
.
1.
Tim.
6.9
.
For
this
is
a
kind
of
pestilent
heat
within
,
which
as
powerfully
thrusteth
out
the
inward
eye
and
light
of
the
minde
,
as
euer
any
outward
heate
did
the
eye
of
the
body
.
Now
of
all
these
must
we
take
heede
,
and
voide
them
.
Thus
thou
hast
shortly
the
things
which
thou
must
performe
for
the
getting
of
knowledge
.
To
conclude
therefore
,
looke
well
vnto
them
,
and
with
care
and
conscience
do
thou
vse
them
:
and
no
doubt
but
thou
shalt
become
wise
and
learned
,
and
do
that
which
is
here
required
at
thine
hands
.
The
end
of
the
sixth
Sermon
.
THE
SEVENTH
SERMON
vpon
the
second
Psalme
.
PSAL.
2.
VER.
11.
&
12.
Serue
the
Lord
in
feare
,
and
reioyce
in
trembling
.
Kisse
the
Sonne
,
lest
he
be
angry
,
and
ye
perish
in
the
way
:
when
his
wrath
shall
suddenly
burne
,
Blessed
are
all
that
trust
in
him
.
THE
Prophet
hauing
spoken
in
the
former
verse
,
of
the
first
part
of
repentance
:
he
comes
now
in
these
verses
to
speake
of
the
latter
part
thereof
.
As
he
would
haue
the
Kings
and
Iudges
in
the
first
place
to
get
vnto
themselues
wisedome
and
learning
:
so
he
would
haue
them
in
the
second
place
to
become
subiect
and
obedient
,
and
so
to
carry
themselues
in
the
whole
course
of
their
liues
,
as
they
ought
to
do
.
First
towards
God
the
Father
in
the
eleuenth
verse
;
then
towards
God
the
Sonne
in
the
twelth
verse
.
For
seeing
they
had
before
rebelled
against
them
both
,
he
would
haue
them
now
returne
in
all
submission
vnto
them
both
.
To
the
Father
they
must
performe
these
duties
.
They
must
serue
and
worship
him
;
and
whereas
without
feare
,
they
cannot
but
faile
in
many
points
,
which
do
belong
vnto
him
;
they
must
feare
and
reuerence
him
in
their
hearts
,
being
most
willing
at
all
times
to
do
his
commandements
,
&
most
vnwilling
to
offend
him
in
any
thing
whatsoeuer
.
Moreouer
considering
he
is
a
God
most
louing
and
bountifull
to
all
such
as
are
vnder
him
,
and
do
truly
belong
vnto
him
,
they
must
reioyce
and
be
glad
in
him
,
and
triumph
(
as
it
were
)
againe
in
his
praise
and
honour
.
Yet
forasmuch
as
he
is
one
withall
,
full
of
Maiestie
,
and
hath
iudgements
enough
in
store
to
powre
downe
vpon
them
that
are
proud
and
arrogant
,
they
must
be
humble
and
lowly
,
and
euen
tremble
&
quake
before
him
.
Now
to
the
Son
,
this
is
that
which
they
must
do
.
They
must
in
like
manner
adore
and
worship
him
,
and
in
token
of
their
true
loue
and
loyall
subiection
vnto
him
,
they
must
go
vnto
him
,
and
kisse
him
.
And
lest
they
should
be
slacke
or
backeward
herein
,
the
Prophet
moues
them
vp
to
this
their
duty
by
strong
and
forcible
reasons
.
For
first
he
sets
down
before
their
eyes
the
great
inconueniences
which
otherwise
will
fall
out
vnto
them
vpon
the
neglect
or
contempt
thereof
.
For
thereby
it
will
come
to
passe
,
that
the
Sonne
will
not
onely
be
angry
,
and
much
offended
with
them
for
it
,
but
also
in
his
anger
and
great
displeasure
will
bring
great
iudgements
vpon
them
;
which
shall
consume
them
,
and
that
in
the
way
,
before
they
can
bring
their
purposes
to
passe
;
yea
though
he
burne
but
a
little
,
and
therefore
much
more
will
he
〈◊〉
,
when
he
shall
throughly
take
on
against
them
.
Then
second
,
he
shewes
them
what
benefite
they
shall
haue
if
they
will
performe
it
,
and
do
as
he
would
haue
them
do
;
for
then
they
shall
be
blessed
,
and
haue
ioyes
and
happenesse
for
euermore
,
though
others
perish
and
are
destroyed
.
For
Blessed
(
saith
he
)
are
all
that
trust
in
him
.
And
so
with
this
Epiphoneme
or
graue
sentence
,
he
shuts
vp
the
whole
Psalme
and
ends
it
.
In
summe
,
Summe
.
you
haue
nothing
else
to
remember
in
these
two
verses
,
but
the
subiection
or
obedience
,
which
we
owe
vnto
the
Lord
our
God
.
Wherein
consider
first
,
Part.
what
we
must
do
towards
God
the
Father
,
set
downe
in
the
eleuenth
verse
;
then
what
we
must
do
towards
God
the
Sonne
,
set
downe
in
the
twelfth
verse
.
In
regard
of
God
the
Father
two
things
are
required
of
vs
.
The
first
is
,
that
we
serue
him
in
feare
;
the
second
is
,
that
we
reioyce
before
him
in
trembling
:
for
thus
we
may
deuide
it
if
we
will
,
according
to
that
diuision
which
seemes
to
be
made
in
the
text
it selfe
;
for
there
(
you
know
)
it
lyeth
thus
:
Serue
the
Lord
in
feare
,
and
reioyce
in
trembling
,
as
though
there
were
but
two
brances
included
in
it
.
But
yet
if
you
would
go
more
plainly
to
worke
,
there
are
foure
things
exacted
of
vs
.
The
first
is
that
we
serue
the
Lord
;
the
second
is
,
that
we
feare
the
Lord
;
the
third
is
,
that
we
reioyce
in
the
Lord
;
and
the
fourth
is
,
that
we
tremble
before
the
Lord
.
The
former
of
these
seemes
to
import
the
worship
and
honour
it selfe
,
which
is
due
vnto
him
;
and
the
three
latter
the
manner
how
it
must
be
yeelded
vnto
him
.
And
that
is
first
,
in
feare
,
as
the
fountaine
from
whence
it
must
proceed
;
then
secondly
,
in
ioy
and
trembling
,
as
the
hands
by
which
it
must
be
presented
vnto
him
.
Of
all
these
by
Gods
grace
I
will
speake
somewhat
,
and
that
in
order
as
they
lie
in
our
text
.
Serue
the
Lord
,
saith
the
Prophet
,
that
is
,
giue
vnto
God
the
Father
his
due
honour
and
worship
,
which
hitherto
you
haue
kept
from
him
;
disobey
him
no
longer
,
but
submit
your selues
vnto
him
in
all
obedience
to
his
will
,
and
fulfill
his
commandements
.
For
by
the
name
of
the
Lord
,
here
is
vnderstood
God
the
Father
,
as
it
was
in
the
fourth
and
seuenth
verses
of
this
Psalme
before
going
:
and
vnder
the
word
seruice
,
is
comprised
all
that
honour
and
worship
which
doth
belong
vnto
him
in
the
whole
course
of
our
liues
,
and
which
doth
chiefly
stand
in
the
obeying
of
his
voyce
,
and
in
the
keeping
of
his
commandements
.
In
this
,
Doct.
that
the
Prophet
doth
exact
this
duty
of
them
,
we
are
taught
this
doctrine
,
that
men
must
serue
and
worship
the
Lord
,
and
be
carefull
euermore
to
obey
his
will
,
and
to
do
whatsoeuer
he
shall
command
them
.
Our
Sauiour
in
Mathew
doth
instruct
vs
as
much
in
the
fourth
chapter
thereof
,
and
tenth
verse
,
when
repelling
the
temptation
of
the
diuell
,
who
sought
to
be
worshipped
of
him
,
he
said
vnto
him
:
Auoide
Sathan
,
for
it
is
written
;
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
The
Scripture
is
full
of
this
matter
,
but
one
place
more
,
as
containing
all
the
rest
vnder
it
,
shall
suffice
vs
at
this
time
.
And
that
is
in
Reuel.
14.7
.
For
there
you
shall
find
,
that
this
is
the
very
summe
and
principall
matter
,
whereof
the
whole
Scripture
doth
intreate
,
and
which
all
the
Preachers
in
the
world
from
time
to
time
do
deliuer
vnto
their
people
;
when
the
Angell
flying
in
the
midst
of
heauen
,
and
hauing
an
euerlasting
Gospell
,
to
preach
vnto
them
,
that
dwell
on
the
earth
,
doth
cry
out
and
say
:
Feare
God
,
and
giue
glory
to
him
,
for
the
houre
of
his
iudgement
is
come
,
and
worship
him
that
made
heauen
and
earth
,
and
the
sea
,
and
the
fountaines
of
waters
.
So
that
this
is
a
point
as
cleare
and
manifest
as
the
Sunne
at
noone
dayes
,
when
it
shineth
most
brightly
ouer
all
the
word
.
And
the
reasons
hereof
are
many
,
Reasones
but
at
this
time
I
will
onely
touch
two
.
The
one
is
in
regard
of
his
making
and
creating
of
all
things
.
For
seeing
we
are
his
workmanship
,
and
haue
our
whole
liues
and
being
from
him
,
he
hauing
created
vs
and
made
vs
of
nothing
;
it
is
good
reason
,
that
we
apply
our selues
,
and
all
that
we
haue
to
his
worship
and
seruice
alone
;
according
to
the
iudgement
of
the
Church
triumphing
in
heauen
,
whereof
mention
is
made
in
the
Reuelations
Chapter
4.
verses
10.11
.
For
the
24.
Elders
(
noting
out
the
Saints
in
heauen
)
are
there
reported
to
fall
downe
before
him
that
sate
on
the
throne
,
and
to
worship
him
that
liueth
for
euermore
,
and
to
cast
their
Crownes
before
his
throne
,
vpon
this
ground
and
consideration
,
that
he
had
made
them
,
and
all
things
else
,
saying
:
Thou
art
worthy
,
O
Lord
,
to
receiue
glory
,
and
honour
,
and
power
.
For
thou
hast
created
all
things
,
and
for
thy
wils
sake
they
are
and
haue
bene
created
.
The
other
is
in
regard
of
his
preseruing
,
and
keeping
of
all
things
.
For
considering
that
we
haue
our
whole
maintenance
and
stay
from
him
,
and
he
doth
daily
keepe
vs
vpon
his
owne
cost
and
charges
(
as
we
speake
:
)
it
is
our
part
and
duty
to
honour
him
,
and
to
do
whatsoeuer
we
can
for
him
in
fulfilling
any
of
his
Commandements
,
according
to
Iosuah
his
exhortation
vnto
the
children
of
Israel
in
the
23.
&
24.
chapters
of
Iosuah
.
For
in
these
places
you
may
see
,
that
he
doth
perswade
them
to
feare
the
Lord
,
and
to
serue
him
in
vprightnesse
and
in
truth
,
and
to
put
away
all
false
gods
from
amongst
them
,
onely
vpon
this
reason
and
foundation
,
that
God
was
good
and
beneficiall
vnto
them
,
destroying
all
their
enimies
before
them
,
and
placing
them
in
a
fruitfull
country
,
where
they
had
goodly
cities
,
which
they
did
neuer
build
;
excellent
vineyards
and
Oliue
trees
,
which
they
did
neuer
plant
;
and
other
notable
commodities
,
which
they
did
daily
enioy
without
any
labour
and
toile
of
theirs
.
And
surely
when
these
things
were
thus
layde
downe
before
their
eyes
,
they
also
vpon
the
due
consideration
thereof
,
resolued
with
themselues
,
to
serue
the
Lord
and
to
worship
him
,
and
to
do
as
Iosuah
had
exhorted
them
for
to
do
,
as
is
apparant
about
the
midst
of
the
24.
chapter
before
quoted
.
And
you
know
,
that
equitie
and
conscience
doth
require
,
that
if
a
man
hire
a
seruant
,
and
giue
him
meate
and
drinke
and
wages
,
that
he
should
do
his
businesse
,
and
be
obedient
vnto
him
,
and
his
commandements
.
And
so
should
it
be
betwixt
God
and
vs
,
seeing
we
are
his
seruants
,
and
haue
all
that
we
haue
from
him
,
euen
euery
morsell
of
meate
that
we
do
eate
,
and
euery
peece
of
cloth
that
we
do
put
about
vs
,
as
all
other
things
besides
;
we
should
be
tractaable
to
his
voyce
,
and
be
alwayes
ready
prest
to
do
his
commandements
.
Wherefore
as
this
may
controll
them
,
Vse
.
who
are
stubburne
and
obstinate
,
and
do
withdraw
the
shoulder
from
yeelding
obedience
vnto
the
Almightie
;
whereof
there
are
too
many
in
our
sinfull
dayes
:
So
it
may
teach
vs
,
what
we
our selues
ought
to
do
,
and
be
as
a
spurre
in
our
sides
to
pricke
vs
forward
to
all
such
matters
,
as
may
bring
honor
and
glory
vnto
him
that
is
aboue
all
.
Beware
you
,
beware
you
of
sinfull
wayes
,
and
be
you
sure
to
do
nothing
,
but
what
you
know
will
be
well
pleasing
vnto
your
God
.
Though
others
lie
,
and
sweare
,
and
steale
,
and
kill
,
and
commit
adulterie
,
and
do
other
things
that
are
most
vile
and
abhominable
;
yet
be
you
holy
&
righteous
in
your
wayes
,
auoiding
these
sinnes
,
and
all
others
whatsoeuer
;
and
performing
such
duties
only
as
the
Lord
will
be
serued
and
worshipped
by
.
For
you
must
alwayes
remember
with
your selues
,
that
it
is
not
enough
to
know
the
will
of
your
God
,
and
to
vnderstand
what
he
doth
require
at
your
hands
,
but
you
must
withall
serue
him
and
worship
him
aright
,
&
do
according
to
his
commandements
.
The
hearers
of
the
law
(
saith
Paul
in
Rom.
2.13
.
)
are
not
righteous
before
God
,
but
the
doers
of
the
law
shall
be
iustified
.
And
our
Sauiour
doth
teach
vs
,
in
Luk.
12.47
.
that
the
seruant
who
knoweth
his
maisters
will
,
and
prepareth
not
himselfe
,
neither
doth
according
to
his
will
,
shall
be
beaten
with
many
stripes
.
Yea
,
you
your selues
do
know
,
that
as
the
ignorant
,
who
know
not
the
Lord
,
must
be
cast
into
hell
,
and
there
lie
boyling
in
torments
for
euermore
;
so
must
the
disobedient
also
,
and
all
such
who
obey
not
vnto
the
Gospell
of
our
Lord
Iesus
Christ
,
according
to
Pauls
words
in
2.
Thes.
1.8
.
And
therfore
,
you
see
,
the
Prophet
here
doth
not
onely
call
for
wisedome
,
and
learning
,
but
also
for
worship
&
seruice
.
Content
not
then
your selues
with
your
knowledge
and
vnderstanding
,
but
go
on
forward
,
and
become
faithfull
seruants
vnto
the
Lord
in
doing
his
will
.
And
looke
what
you
do
require
of
your
seruants
that
are
vnder
you
,
do
you
your selues
performe
vnto
your
God
that
is
aboue
you
,
and
whose
seruants
you
are
:
heare
his
voyce
and
obey
it
.
For
what
?
shall
he
make
you
,
and
place
you
here
in
this
world
,
and
that
in
a
fruitfull
soile
,
&
in
the
dayes
of
much
peace
and
plentie
?
and
yet
will
you
not
serue
him
?
What
?
Shall
he
nourish
you
daily
,
giue
you
light
to
see
,
aire
to
breathe
in
,
food
to
eate
,
liquor
to
drinke
,
garments
to
weare
,
houses
to
dwell
in
,
and
lade
you
with
other
infinite
blessings
,
both
for
this
life
,
and
the
life
to
come
?
and
yet
will
you
not
honour
him
,
and
walke
according
to
his
commandements
?
Doubtlesse
,
if
your
seruants
should
refuse
to
do
your
businesse
and
worke
,
you
would
turne
them
out
of
doores
,
and
not
feed
them
vpon
your
owne
cost
and
charges
,
and
in
the
end
pay
them
their
wages
;
and
will
God
then
take
it
well
at
your
hands
,
if
you
shall
refuse
to
do
his
businesse
and
worke
?
will
he
alwayes
then
nourish
you
,
and
giue
you
a
good
recompence
at
the
last
?
No
,
no
:
but
he
will
turne
you
out
of
house
and
home
,
and
pay
you
your
wages
(
according
to
your
euill
deserts
)
in
that
lake
that
burneth
with
brimstone
and
fire
,
where
you
shall
be
tormented
for
euermore
.
For
you
know
,
that
euery
tree
which
bringeth
not
forth
good
fruit
,
must
be
hewen
downe
,
and
cast
into
the
fire
,
according
to
Iohn
the
Baptists
words
in
the
third
of
Mathew
,
and
the
tenth
verse
thereof
.
For
as
you
your selues
,
after
you
haue
taken
some
paines
,
and
bestowed
some
cost
in
the
planting
of
an
orchard
,
do
looke
that
the
same
orchard
should
bring
forth
fruit
,
not
for
other
men
,
but
for
your selues
,
&
your
owne
vses
;
and
if
it
happen
,
that
any
trees
therein
do
waxe
barren
and
fruitlesse
,
you
will
cut
them
downe
,
and
not
suffer
them
there
to
remaine
:
So
you
must
thinke
,
that
the
Lord
will
deale
with
you
.
Behold
,
you
are
his
orchard
and
vineyard
,
he
hath
taken
great
paines
with
you
,
and
hath
bene
as
it
were
at
great
cost
and
charges
to
plant
you
(
as
he
speakes
of
Israel
in
the
fifth
of
Esay
,
and
the
beginning
thereof
;
)
and
he
lookes
that
you
should
bring
forth
fruit
,
not
to
your selues
,
or
to
the
world
,
or
to
the
diuell
,
but
to
the
honour
and
praise
of
his
name
.
Now
then
,
if
you
shall
be
barren
,
or
bring
forth
wild
fruit
much
displeasing
vnto
his
Maiestie
,
assure
your
owne
soules
,
that
he
will
not
spare
you
,
but
cut
you
downe
,
and
not
suffer
you
to
grow
in
his
orchard
still
;
as
our
Sauiour
doth
most
excellently
declare
,
by
the
parable
of
the
figge-tree
,
in
the
13.
chapter
of
the
Gospel
according
to
Saint
Luke
,
and
about
the
beginning
thereof
.
Wherefore
,
I
beseech
you
,
serue
ye
the
Lord
your
God
,
and
worship
him
;
be
obedient
vnto
his
voyce
,
and
let
no
commandement
of
his
seeme
grieuous
or
irkesome
vnto
you
,
but
endeuor
you
to
obserue
and
keepe
them
all
.
And
as
he
that
hath
called
you
out
of
darknesse
into
his
maruellous
light
,
is
holy
,
so
be
you
holy
in
all
manner
of
conuersation
,
knowing
that
we
are
deliuered
out
of
the
hands
of
our
enimies
,
to
this
end
,
that
we
should
serue
the
Lord
without
feare
,
all
the
dayes
of
our
life
,
in
holinesse
and
righteousnesse
before
him
.
Luke
1.74.75
.
And
therefore
in
one
word
,
submit
your selues
vnto
the
Almightie
at
all
times
,
and
in
all
matters
,
and
do
as
Iames
doth
will
vs
for
to
do
,
when
he
saith
,
Be
ye
doers
of
the
word
,
and
not
hearers
onely
,
deceiuing
your
owne
selues
.
Iam.
1.22
.
Thus
farre
shortly
for
the
worship
or
seruice
it selfe
,
which
doth
belong
to
God
the
Father
:
now
followeth
the
maner
how
it
must
be
yeelded
vnto
him
.
For
as
God
doth
respect
the
matter
of
euery
worke
,
so
he
hath
an
eye
also
vnto
the
maner
of
the
same
,
as
you
may
see
most
euidently
by
the
story
of
the
Scriptures
,
and
namely
by
the
first
chapter
of
Esay
,
and
the
sixth
chapter
of
Mathew
:
where
you
may
finde
,
that
he
doth
euen
loathe
and
reiect
almes
,
fastings
,
prayers
,
sacrifices
,
and
other
holy
duties
,
which
are
commanded
by
his
owne
Maiestie
;
for
that
they
are
not
done
in
the
same
manner
,
as
they
ought
to
be
.
Note
it
(
I
pray
)
well
by
the
way
,
and
make
vse
thereof
to
your selues
,
that
in
all
your
wayes
you
may
not
onely
looke
,
that
the
worke
it selfe
,
which
you
go
about
,
be
correspondent
to
the
will
of
your
God
;
but
also
besure
,
that
you
do
it
with
that
holy
mind
and
affection
in
euerie
respect
,
as
it
ought
to
be
done
both
by
you
and
others
.
And
seeing
that
here
are
three
things
required
of
vs
by
name
in
the
seruice
of
the
Lord
,
as
noting
out
the
right
manner
how
it
must
be
exhibited
vnto
him
,
namely
feare
,
ioy
and
trembling
;
labour
you
to
haue
them
all
established
within
your
owne
soules
,
and
rest
not
till
they
be
rooted
there
within
you
.
For
they
will
do
you
exceeding
much
good
,
and
fit
you
euery
way
vnto
your
duties
.
The
first
of
them
,
which
is
feare
,
will
make
you
carefull
of
all
the
commandements
of
God
,
and
cause
you
to
faile
in
none
of
them
.
The
second
of
them
,
which
is
ioy
,
will
make
you
constant
and
stable
,
and
cause
you
neuer
to
be
weary
of
well
doing
.
For
the
more
delight
that
a
man
doth
take
in
a
thing
,
the
more
willing
is
he
for
to
do
it
,
and
it
is
a
kind
of
death
vnto
him
to
be
abridged
from
it
.
The
third
and
last
of
them
,
which
is
trembling
,
will
make
you
humble
and
lowly
,
and
cause
you
neuer
to
swell
for
any
good
which
you
shall
euer
do
.
For
he
that
doth
tremble
doth
suspect
his
owne
workes
,
and
dare
not
trust
in
them
,
but
doth
seare
lest
some
iudgment
will
fall
vpon
him
for
some
defects
therein
.
Thus
in
a
word
or
two
I
passe
ouer
the
manner
of
Gods
worship
,
as
being
a
thing
not
so
cleare
in
it selfe
,
but
somewhat
questionable
,
whether
,
to
wit
,
it
be
agreeable
to
the
spirit
of
God
in
the
text
or
no
;
for
some
may
doubt
thereof
.
But
yet
on
the
points
themselues
I
will
stand
more
largely
vpon
,
as
on
matters
which
are
most
euident
,
and
beyond
all
question
and
doubt
whatsoeuer
.
The
first
of
them
is
feare
.
In
feare
,
saith
the
text
,
or
after
some
,
with
reuerence
;
both
come
almost
to
one
end
,
but
the
former
word
is
the
better
of
the
two
:
and
he
meanes
the
feare
of
his
children
,
who
are
loath
to
offend
him
,
not
so
much
for
feare
of
punishment
,
as
for
loathsomnesse
on
their
part
of
loue
to
displease
his
Maiestie
,
or
to
cause
him
to
be
angry
with
them
for
any
thing
.
There
is
a
two-fold
feare
,
the
one
is
holy
and
good
,
called
filiall
or
childish
;
the
other
is
bad
and
naught
,
termed
seruile
or
slauish
.
The
filiall
or
childish
feare
is
such
an
one
,
as
is
in
children
towards
their
parents
,
who
do
reuerence
and
feare
them
,
as
being
vnwilling
to
offend
them
any
way
,
whether
by
words
,
or
deeds
,
through
the
tender
loue
and
affection
,
which
they
do
beare
towards
them
.
The
seruile
or
slauish
feare
is
such
an
one
as
is
in
bond-slaues
towards
their
maisters
,
who
do
reuerence
and
feare
them
,
and
are
loath
to
displease
them
whether
one
way
or
other
,
through
the
dread
and
feare
of
punishment
,
which
otherwise
they
are
sure
to
haue
,
if
they
offend
and
do
contrary
to
their
duties
.
So
that
some
do
feare
the
Lord
through
loue
,
and
care
to
offend
him
;
and
others
againe
do
feare
him
through
dread
of
punishment
,
and
power
to
torment
them
.
Of
the
former
of
these
is
mention
here
made
,
&
not
of
the
latter
.
It
may
be
defined
thus
:
It
is
a
reuerence
of
Gods
Maiestie
in
our
hearts
,
whereby
we
are
made
vnwilling
to
offend
him
in
any
thing
,
and
most
willing
to
please
him
in
all
things
,
through
the
loue
which
we
beare
towards
him
,
and
the
great
excellency
of
superioritie
,
dignity
,
power
,
and
goodnesse
,
which
we
see
in
him
,
farre
aboue
our selues
,
and
all
other
creatures
besides
.
This
is
a
vertue
most
necessary
,
and
requisite
for
all
Christians
whatsoeuer
.
For
hereupon
hang
the
whole
seruice
of
God
,
and
all
graces
that
belong
to
man
,
as
might
at
large
be
shewed
,
if
it
were
needfull
.
But
let
the
Example
of
Abraham
suffise
,
who
thinking
that
the
feare
of
God
was
not
in
Gerar
,
vtterly
despaired
of
any
other
vertue
;
and
therefore
moued
his
wife
to
say
,
that
she
was
his
sister
.
Gen.
20.11
.
In
this
respect
the
feare
of
God
is
both
by
Dauid
in
Psal.
111.10
.
and
also
by
Salomon
in
Pro.
1.7
.
called
the
beginning
of
wisedome
,
that
is
,
the
roote
and
fountaine
of
all
goodnesse
,
and
therefore
of
the
whole
worship
and
seruice
of
God
spoken
of
here
in
this
place
.
So
that
there
is
good
cause
,
why
the
Prophet
should
require
of
vs
,
to
serue
the
Lord
with
feare
.
Where-hence
let
vs
collect
this
doctrine
,
Doct.
that
as
we
must
serue
the
Lord
,
so
we
must
feare
the
Lord
,
and
stand
in
great
awe
and
reuerence
of
him
.
Thou
shalt
feare
(
saith
Moses
to
Israel
in
Deut.
6.13
.
)
the
Lord
thy
God
,
and
serue
him
,
and
shalt
sweare
by
his
name
.
Esay
doth
require
the
same
duty
of
his
people
in
chapter
8.13
.
when
he
saith
vnto
them
:
Sanctifie
the
Lord
of
hoasts
,
and
let
him
be
your
feare
,
and
let
him
be
your
dread
.
But
to
passe
other
places
,
marke
what
Salomon
doth
say
of
this
in
Eccles.
12.13
.
Let
vs
heare
(
saith
he
)
the
end
of
all
,
feare
God
,
and
keepe
his
Commandements
;
for
this
is
the
whole
duty
of
man
.
There
are
diuerse
reasons
to
moue
vs
hereunto
.
Reasons
.
As
first
the
greatnesse
of
his
power
and
might
aboue
vs
.
Secondly
,
his
authority
and
iurisdiction
,
which
he
hath
ouer
vs
.
Thirdly
,
his
goodnesse
and
mercy
which
he
doth
shew
vnto
vs
.
Fourthly
,
his
Maiestie
and
glory
,
which
doth
shine
and
glister
round
about
vs
.
Fifthly
,
his
puritie
and
holinesse
,
that
is
in
his
eyes
beholding
vs
.
And
lastly
,
the
great
blessings
,
which
the
feare
it selfe
being
had
,
will
bring
vnto
vs
.
For
all
these
things
may
iustly
worke
a
feare
in
men
.
Meane
men
(
we
find
by
experience
)
do
feare
great
men
,
&
those
that
are
too
mighty
for
them
,
and
they
dare
not
in
any
case
displease
them
.
Children
feare
their
parents
,
and
such
as
haue
a
ruling
tuition
ouer
them
.
Workemen
feare
their
maisters
by
whom
they
liue
and
are
maintained
;
and
looke
who
are
most
bountifull
and
prodigall
vnto
them
,
to
them
againe
do
they
become
most
obseruant
and
obsequious
,
as
being
afraid
to
offend
them
in
any
thing
.
Simple
persons
feare
great
states
,
&
such
as
excel
in
glory
&
maiestie
aboue
them selues
,
though
other
wise
they
owe
no
homage
or
subiection
vnto
them
.
Loose
liuers
and
wantons
feare
graue
&
religious
persons
,
and
such
as
are
zealous
for
Gods
glory
,
&
earnest
for
the
saluation
of
mans
soule
,
as
being
ashamed
to
powre
out
their
euil
words
,
or
to
commit
their
wicked
facts
before
them
&
in
their
presence
.
Lastly
,
euery
one
by
nature
is
forward
to
apply
himselfe
to
those
things
,
which
he
doth
know
will
bring
great
profit
,
and
benefit
vnto
himselfe
,
as
being
desirous
to
be
out
of
misery
,
and
to
liue
in
happinesse
and
prosperity
all
the
dayes
of
his
life
.
Now
to
apply
this
to
God
&
to
our selues
;
first
,
he
is
of
power
and
might
,
we
are
no
body
vnto
him
in
that
respect
;
he
is
able
to
pay
vs
home
,
if
we
do
displease
him
.
This
reason
our
Sauiour
doth
vrge
in
Math.
10.28
.
when
he
wils
his
Apostles
not
to
feare
men
,
who
can
kil
but
the
body
,
but
to
feare
the
Lord
,
who
is
able
to
destroy
both
body
and
soule
in
hell
.
Secondly
,
he
hath
authority
&
iurisdiction
ouer
vs
,
we
are
his
,
he
hath
made
vs
,
and
he
may
do
with
vs
what
he
will
,
as
the
potter
doth
with
his
vessell
,
or
as
the
master
doth
with
his
seruant
.
This
reason
the
Lord
himselfe
doth
presse
in
Malach.
1.6
.
saying
,
A
son
honoreth
his
father
,
and
aseruant
his
maister
.
If
then
I
be
a
father
,
where
is
mine
honor
?
&
if
I
be
a
master
,
where
is
my
feare
?
saith
the
Lord
of
hosts
vnto
you
,
ô
Priests
,
that
despise
my
name
.
Thirdly
,
he
is
good
and
kind
to
vs
,
his
benefites
which
we
do
enioy
from
him
,
are
infinite
,
we
haue
all
that
we
haue
from
him
,
euen
our
liues
and
all
the
rest
.
This
reason
Dauid
doth
touch
in
Psal.
130.4
.
when
he
saith
vnto
the
Lord
,
But
mercy
is
with
thee
,
that
thou
mayest
be
feared
.
Fourthly
,
he
is
a
God
of
infinite
Maiesty
,
and
we
are
but
poore
simple
creatures
,
made
of
the
dust
and
clay
of
the
ground
;
the
heauen
of
heauens
cannot
containe
him
,
neither
can
the
Angels
themselues
stand
before
him
for
his
brightnesse
,
vnlesse
they
couer
their
faces
with
two
of
their
wings
.
This
reason
doth
Moses
glance
at
in
Exodus
20.20
.
when
he
shewes
the
end
,
wherefore
the
Lord
did
publish
his
law
in
that
glorious
and
maiesticall
maner
as
he
did
,
in
thunders
,
lightnings
,
and
the
like
,
saying
:
For
God
is
come
to
proue
you
,
and
that
his
feare
may
be
before
you
,
that
ye
sinne
not
.
Fifthly
,
he
is
holy
and
righteous
,
his
eyes
are
pure
eyes
,
and
cannot
abide
to
behold
sinne
and
iniquity
.
This
reason
is
laid
downe
before
the
eyes
of
the
Israelites
oftentimes
in
the
old
Testament
by
the
Spirit
of
God
,
when
he
would
draw
them
to
the
true
feare
and
seruice
of
the
Almighty
,
from
all
such
manners
as
were
found
among
the
Gentiles
.
For
then
still
his
holinesse
and
puritie
was
enforced
vpon
them
.
Finally
,
the
commodities
,
which
the
feare
of
the
Lord
being
once
had
,
wil
bring
vnto
vs
,
are
exceeding
large
and
great
.
For
first
,
it
will
make
vs
holy
and
frameable
vnto
Gods
will
,
in
auoiding
those
things
which
he
hath
condemned
,
and
in
performing
those
things
,
which
he
hath
commanded
.
The
feare
of
the
Lord
(
saith
Salomon
in
Prou.
8.13
.
)
is
to
hate
euill
,
as
pride
and
arrogancie
,
and
the
euill
way
.
Where
he
sheweth
,
that
in
what
measure
any
one
feareth
God
,
in
the
same
measure
,
he
doth
loath
and
detest
all
euill
;
yea
not
onely
the
open
&
abhominable
sinnes
,
which
the
world
doth
condemne
,
but
the
most
secret
and
hidden
.
For
he
saith
not
,
to
hate
euill
,
as
murther
and
adultery
,
but
pride
&
arrogancy
,
which
lie
in
the
heart
,
and
do
not
shew
themselues
to
the
world
,
yet
he
that
feareth
God
,
will
hate
them
.
Secondly
,
it
wil
make
vs
blessed
and
happy
in
all
our
wayes
.
Blessed
(
saith
Dauid
in
Psal.
128.1
.
)
is
euery
one
,
that
feareth
the
Lord
,
and
walketh
in
his
wayes
.
This
reason
the
sweet
Singer
of
Israel
hath
alleaged
in
Psal.
34.9
.
when
he
saith
,
Feare
the
Lord
,
ye
his
Saints
,
for
nothing
wanteth
in
them
that
feare
him
:
nothing
he
meanes
,
which
is
good
and
wholesome
for
them
,
as
he
speakes
elsewhere
,
saying
:
The
Lord
will
giue
grace
and
glorie
,
and
no
good
thing
will
he
with-hold
from
them
that
walke
vprightly
.
Psal.
84.17
.
So
that
the
feare
of
the
Lord
brings
with
it
alwayes
a
plentie
of
all
good
things
,
&
comes
laden
with
the
blessings
of
God
,
whersoeuer
it
comes
.
For
all
these
causes
now
rehearsed
should
we
feare
the
Lord
,
and
in
reuerence
endeuor
to
please
him
.
The
vse
that
we
must
make
of
this
,
Vse
.
is
first
,
to
condemne
those
that
haue
not
the
true
feare
of
the
Lord
before
their
eies
.
Alas
their
case
is
miserable
.
For
they
serue
not
the
true
and
liuing
God
,
what
shew
of
religion
soeuer
they
do
make
,
or
what
brags
soeuer
they
do
giue
forth
concerning
the
same
.
For
seeing
the
feare
of
God
is
the
very
beginning
of
wisedome
,
and
the
soundation
or
groundsill
of
Gods
worship
(
as
hath
bene
proued
vnto
you
already
,
)
it
is
vnpossible
,
that
either
they
should
haue
any
true
wisedome
in
them
,
or
else
religiously
should
serue
the
Lord
,
when
they
want
this
feare
,
the
only
cause
and
fountaine
thereof
.
Secondly
,
this
may
serue
to
stirre
vs
vp
to
get
the
feare
of
the
Lord
vnto
our selues
,
and
to
labor
by
all
meanes
possible
to
bring
our
hearts
thereunto
,
that
so
we
may
truly
say
of
our selues
,
that
the
Lord
is
our
feare
and
our
dread
.
But
against
this
it
may
be
obiected
:
Obiect
.
first
,
that
perfect
loue
doth
cast
out
feare
,
according
to
Iohns
words
,
in
1.
Iohn
4.18
.
Secondly
,
that
we
are
deliuered
from
our
enimies
,
that
we
should
serue
the
Lord
without
feare
,
as
it
is
in
Luk.
1.74
.
To
this
I
answer
,
Ans.
that
perfect
loue
doth
cast
out
hellish
feare
,
and
that
slauish
or
seruile
one
,
whereof
we
spake
before
,
that
makes
man
to
tremble
before
God
for
feare
of
punishment
,
and
to
flie
from
him
,
as
from
a
terrible
Iudge
;
but
on
the
contrary
side
it
causeth
that
holy
and
childish
feare
(
mentioned
also
before
)
that
makes
man
more
carefull
to
come
vnto
him
,
and
to
worship
him
as
he
ought
to
do
.
From
the
former
of
these
we
are
deliuered
,
but
not
from
the
latter
.
We
haue
not
receiued
the
spirit
of
bondage
(
saith
Paul
in
Rom.
8.15
.
)
to
feare
againe
,
but
the
Spirit
of
adoption
,
whereby
we
cry
Abbah
,
Father
.
So
that
true
loue
is
so
farre
off
from
casting
out
this
holy
feare
of
adoption
,
or
reuerence
,
whereby
we
are
drawne
to
hate
sinne
in
loue
towards
God
,
and
not
for
punishments
sake
;
that
it
doth
bring
it
in
,
and
establish
it
within
vs
.
Yet
this
is
to
be
noted
by
the
way
,
that
seruile
feare
is
a
good
meanes
at
the
first
to
bring
vs
vnto
God
.
For
it
prepareth
a
place
for
the
holy
Ghost
to
bring
him
into
our
soules
,
as
the
bristle
bringeth
in
the
thrid
:
but
when
he
is
once
entred
into
vs
,
and
hath
taken
vp
the
possession
of
our
soules
within
vs
;
then
this
feare
is
gone
,
as
the
bristle
is
when
the
thrid
is
entred
into
the
hole
.
Besides
this
you
must
marke
,
that
as
the
children
of
God
are
not
by
and
by
perfect
,
so
a
peece
of
this
feare
may
still
remaine
in
them
:
wherupon
some
make
a
feare
,
which
is
in
the
midst
of
these
two
feares
,
the
filiall
and
seruile
,
calling
it
timor
initialis
,
an
entring
feare
,
reaching
out
her
right
hand
vnto
the
one
,
and
her
left
hand
vnto
the
other
,
being
found
euen
in
men
renued
by
the
Spirit
of
loue
,
whose
sanctification
is
but
begun
;
and
therefore
as
they
feare
separation
from
God
by
offence
,
which
belongeth
vnto
filiall
feare
,
and
proceedeth
from
loue
:
so
they
feare
punishments
and
euils
,
which
God
hath
prepared
for
the
offendors
;
which
belongeth
to
seruile
feare
,
and
proceedeth
from
the
same
.
But
to
proceed
on
,
the
feare
that
is
here
required
of
vs
,
and
which
is
to
last
for
euer
,
is
that
feare
of
reuerence
,
whereby
we
beholding
on
the
one
side
our
owne
paruitie
and
smalnesse
,
and
the
excellency
of
our
God
,
and
his
incomprehensible
Maiestie
on
the
other
side
,
dare
not
lift
vp
our selues
against
him
,
but
do
stand
in
awe
of
him
with
all
reuerence
,
being
loath
to
offend
him
in
any
thing
,
and
most
carefull
to
please
him
in
all
things
.
It
is
such
a
feare
as
is
in
louing
children
towards
their
parents
,
in
dutifull
wiues
towards
their
husbands
,
and
in
faithful
subiects
towards
their
Princes
.
The
fountaine
whereof
is
loue
,
and
a
due
consideration
of
his
excellency
euery
way
aboue
vs
.
To
this
feare
must
we
stirre
vp
our
soules
euery
day
.
And
so
farre
as
we
would
either
worship
God
aright
,
or
haue
his
blessings
powred
downe
vpon
vs
(
whether
for
this
life
,
or
the
life
to
come
)
we
must
striue
and
contend
with
our
soules
and
hearts
to
bring
them
hereunto
,
that
so
we
may
alwayes
reuerence
and
dread
the
great
name
of
the
Lord
of
hosts
.
Doubtlesse
we
shall
neuer
serue
the
Lord
aright
,
or
become
happie
and
blessed
,
vntill
this
be
brought
to
passe
.
Well
we
may
performe
some
duties
in
outward
appearance
,
but
we
shal
neuer
looke
to
all
with
a
good
heart
and
conscience
within
:
and
howsoeuer
we
prosper
and
flourish
for
a
while
,
yet
woe
and
destruction
will
ouertake
vs
at
the
last
.
But
let
his
feare
be
once
planted
within
vs
,
then
shall
we
inwardly
and
from
the
heart
,
haue
a
respect
vnto
all
his
commandements
,
and
be
most
carefull
to
please
him
in
all
things
.
And
then
againe
shall
we
prosper
and
flourish
for
euer
,
not
only
in
this
world
,
but
much
more
in
the
world
to
come
.
If
any
then
shall
come
vnto
vs
,
to
entice
vs
vnto
any
wickednesle
whatsoeuer
,
as
Potiphars
wife
came
vnto
Ioseph
,
&
enticed
him
vnto
vncleannes
;
we
shall
not
consent
vnto
him
therein
,
no
more
then
he
did
vnto
her
,
who
was
kept
therefrom
by
the
feare
of
his
God
.
And
if
any
crosse
then
shall
begin
to
assault
vs
,
and
to
lie
heauie
vpon
vs
,
the
Lord
will
be
ready
to
remoue
it
from
vs
,
&
to
supply
on
the
other
side
all
our
defects
&
wants
whatsoeuer
.
For
he
is
alwaies
present
with
them
that
feare
him
,
&
there
is
no
good
thing
,
but
they
shall
haue
the
same
stom
him
,
as
you
haue
heard
already
.
Wherefore
looke
you
to
this
your
duty
,
and
feare
ye
the
Lord
your
God
.
Remember
,
that
he
is
your
Father
,
your
Master
,
your
Sauiour
,
your
Benefactor
,
your
King
,
and
one
that
is
full
of
power
and
maiestie
,
and
of
such
pure
eies
,
that
he
cannot
endure
any
corruption
whatsoeuer
.
For
shall
the
child
feare
his
father
,
the
seruant
his
maister
,
the
subiect
his
king
,
the
poore
his
benefactor
,
the
redeemed
his
sauiour
,
the
weaker
his
stronger
,
the
baser
his
more
honorable
,
and
the
loose
persons
such
as
are
stayd
and
graue
for
religion
?
And
yet
will
not
you
feare
the
Lord
your
God
,
who
is
all
these
vnto
you
?
Yes
,
yes
,
we
would
do
it
,
may
you
say
,
but
what
course
shall
we
take
to
attaine
thereunto
?
You
must
do
these
things
.
First
,
you
must
deny
your selues
quite
,
and
renounce
vtterly
all
the
carnall
wisedome
,
that
is
in
you
.
As
Salomon
saith
in
Prou.
3.7
.
Be
not
wise
in
thine
owne
eies
,
but
feare
God
,
and
depart
from
euill
.
As
though
a
man
could
neuer
feare
God
,
so
long
as
he
is
well
conceited
of
his
owne
wisdome
.
And
indeed
no
more
can
he
;
For
the
wisdome
of
the
flesh
is
enmitie
to
God
,
and
will
not
be
subiect
in
any
sort
vnto
his
law
.
Rom.
8.7
.
Secondly
,
you
must
pray
heartily
vnto
the
Lord
for
his
heauenly
grace
to
helpe
you
in
this
respect
.
For
it
is
he
alone
,
that
must
bestow
this
feare
vpon
you
:
for
otherwise
you
can
neuer
haue
it
,
who
of
your selues
can
do
nothing
,
no
not
so
much
as
think
one
good
thought
,
as
Paul
doth
confesse
of
himselfe
in
2.
Cor.
3.5
.
Lastly
,
you
must
often
and
seriously
thinke
on
all
the
reasons
before
going
,
as
also
deeply
meditate
with
your selues
vpon
Gods
fearefull
iudgements
,
which
he
hath
executed
vpon
sinners
from
time
to
time
.
For
this
will
breed
in
your
hearts
a
sense
&
awe
of
his
Maiestie
,
as
we
may
see
by
many
stories
in
the
Bible
,
and
namely
by
that
which
is
written
in
the
Acts
of
the
Apostles
,
chap.
5.
verse
11.
where
you
find
,
that
feare
came
on
all
the
Church
,
and
on
as
many
as
heard
what
iudgement
fell
vpon
Ananias
and
Sapphira
his
wife
,
when
both
of
them
fell
downe
at
Peters
feete
,
and
yeelded
vp
the
ghost
before
him
.
Wherefore
performe
these
things
with
care
and
conscience
,
and
no
doubt
,
but
you
shall
haue
the
true
feare
of
the
Lord
at
the
last
within
you
.
Hitherto
of
the
first
point
,
now
followeth
the
second
,
which
is
ioy
.
Andreioyce
,
saith
the
Prophet
.
In
the
entrance
of
the
Psalme
it
is
euident
,
that
they
were
grieued
against
the
Lord
,
and
that
they
did
,
as
it
were
,
loathe
and
abhorre
him
;
but
now
on
the
contrary
side
they
are
willed
to
reioyce
in
him
,
and
to
be
glad
in
his
behalfe
:
and
there
is
good
reason
for
it
too
,
not
onely
because
he
hath
set
such
a
good
and
bountifull
king
ouer
them
,
as
his
Sonne
is
;
but
also
because
he
himselfe
is
so
sweete
a
God
,
and
his
seruice
so
pleasant
and
beneficial
as
it
is
.
Then
as
men
do
desire
to
haue
their
seruants
to
reioyce
in
them
,
and
in
their
seruice
,
and
to
doe
whatsoeuer
they
doe
with
chearefull
hearts
:
so
the
Lord
would
haue
them
his
seruants
to
reioyce
in
him
&
in
his
seruice
,
and
not
to
go
about
his
busines
with
murmuring
and
repining
soules
,
but
with
cheerfulnesse
and
alacritie
of
spirit
.
Learne
we
then
from
hence
this
doctrine
:
Doct.
that
we
must
reioyce
and
be
glad
in
the
Lord
our
God
,
and
in
all
that
seruice
,
which
we
do
performe
vnto
him
.
To
this
we
are
exhorted
in
many
places
of
the
word
.
Be
glad
ye
righteous
(
saith
Dauid
in
Psal.
32.11
.
)
and
reioyce
in
the
Lord
,
and
be
ioyfull
all
ye
that
are
vpright
in
heart
.
Likewise
Paul
writing
vnto
the
Philippians
in
the
4.
Chap.
and
4.
verse
thereof
,
he
doth
stirre
them
vp
vnto
the
same
duty
,
saying
:
Reioyce
in
the
Lord
alway
,
againe
I
say
,
reioyce
.
But
those
places
,
which
are
in
Esay
54.1
.
and
in
Zophonie
3.14
.
&c.
are
excellent
for
this
purpose
,
if
they
be
well
considered
of
,
and
therefore
(
I
pray
)
reade
them
at
your
leisure
,
and
marke
them
well
.
But
to
leaue
the
doctrine
,
Reasons
.
which
is
cleare
and
cuident
of
it selfe
,
and
to
come
to
the
reasons
of
it
,
to
consider
with
our selues
,
why
we
should
do
it
,
they
are
in
number
these
two
.
First
,
because
he
doth
excell
and
passe
all
the
creatures
in
the
whole
world
for
all
good
things
whatsoeuer
.
For
we
are
wont
to
reioyce
in
such
things
as
are
singular
,
and
do
go
beyond
others
for
goodnesse
.
As
for
example
,
if
a
man
hath
a
faire
beautifull
woman
to
his
wife
,
passing
other
women
for
beautie
or
pulchritude
:
Or
if
he
hath
a
goodly
child
of
admirable
parts
to
his
sonne
,
excelling
other
children
for
learning
,
and
other
rich
endowments
:
Or
lastly
,
if
he
hath
a
stately
commodious
house
for
his
dwelling
,
ouer-matching
all
other
houses
in
the
country
about
him
,
for
pompe
and
necessary
vses
;
how
much
doth
he
reioyce
in
these
?
daily
experience
doth
teach
vs
,
that
they
are
the
only
ioy
and
delight
of
his
soule
.
And
euen
so
should
it
be
with
vs
in
regard
of
our
God
:
for
he
doth
passe
and
excell
all
others
whatsoeuer
,
as
in
wisedome
,
in
mercy
,
in
iustice
,
in
power
,
in
loue
,
in
goodnesse
,
in
glory
,
and
the
rest
.
And
therefore
we
should
reioyce
in
him
,
and
make
him
our
sole
delight
and
pleasure
.
The
other
reason
is
this
,
because
he
doth
,
and
also
is
most
able
to
do
vs
most
good
,
and
to
blesse
vs
both
here
in
this
world
,
and
also
in
the
world
to
come
.
For
it
is
an
vsuall
thing
with
vs
euermore
to
reioyce
in
those
things
,
which
are
good
and
profitable
vnto
vs
,
and
the
more
commodious
and
beneficiall
any
thing
is
vnto
vs
,
the
more
commonly
do
we
reioyce
and
delight
therein
.
I
need
not
demonstrate
this
vnto
you
by
any
examples
.
For
you
know
it
too
well
your selues
.
Doubtlesse
,
if
any
of
vs
haue
but
a
friend
,
who
is
alwayes
kind
and
louing
vnto
vs
,
as
being
ready
still
with
his
horse
to
lend
it
vs
,
with
his
plough
to
labour
for
vs
,
with
his
money
to
lay
it
out
vpon
vs
,
and
with
his
body
to
go
and
come
at
our
desire
for
our
profite
and
emolument
,
we
cannot
but
greatly
reioyce
in
him
,
and
be
exceeding
glad
,
that
euer
we
met
with
such
a
good
and
faithfull
friend
.
But
behold
(
dearely
beloued
)
the
Lord
our
God
doth
passe
him
by
many
and
infinite
degrees
:
for
all
that
we
haue
we
haue
from
him
,
he
doth
neuer
faile
vs
,
but
he
doth
helpe
vs
euery
day
and
night
,
and
he
is
able
to
do
vs
good
for
euermore
;
to
blesse
vs
here
,
and
all
that
we
haue
,
and
to
crowne
vs
with
glory
hereafter
in
the
heauens
aboue
,
where
shall
be
ioy
,
and
no
sorrow
;
health
and
no
sicknesse
;
holinesse
and
no
wickednesse
;
glory
and
no
shame
;
riches
and
no
pouerty
;
life
and
no
death
;
and
in
one
word
,
happinesse
,
and
no
misery
.
And
therefore
there
is
great
cause
why
we
should
reioyce
and
be
glad
in
him
.
Vse
.
This
then
plainly
reproueth
such
as
take
their
delight
and
pleasure
in
worldly
matters
,
and
in
the
vanities
of
this
life
,
but
not
in
the
Lord
,
nor
his
wayes
.
Some
you
shall
find
reioycing
in
their
wisdome
;
some
in
their
riches
;
some
in
their
strength
;
some
in
their
parentage
;
some
in
their
honors
;
some
in
their
sports
;
some
in
one
thing
and
some
in
another
:
but
few
in
the
Lord
and
his
seruice
.
But
this
is
condemned
you
may
see
in
Ieremy
9.23.24
.
where
the
Lord
doth
forbid
the
wise
man
to
glory
in
his
wisedome
,
and
the
strong
man
to
glory
in
his
strength
,
and
the
rich
man
to
glory
in
his
riches
;
and
doth
command
all
to
glory
in
him
,
and
his
knowledge
.
And
therefore
Paul
doth
say
,
Let
him
that
reioyceth
,
reioyce
in
the
Lord
.
1.
Cor.
1.31
.
&
2.
Cor.
10.17
.
Secondly
,
as
this
doth
controlle
them
,
who
take
no
pleasure
in
the
Lord
,
but
do
go
about
his
seruice
with
vnwilling
and
heauie
hearts
,
like
vnto
the
Beare
,
that
is
drawne
to
the
stake
:
so
it
doth
teach
vs
,
that
that
is
but
a
slaunder
,
which
is
cast
out
against
vs
,
when
men
say
,
that
Religion
breeds
melancholy
,
and
cuts
off
all
mirth
and
ioy
.
For
here
you
see
,
we
are
called
vpon
to
reioyce
:
and
this
ioy
also
that
is
in
vs
,
is
exceeding
large
and
great
.
For
Peter
doth
shew
,
that
it
is
vnspeakable
and
glorious
in
1.
Pet.
1.8
.
when
he
saith
,
that
we
do
beleeue
in
Christ
,
though
we
see
him
not
,
and
do
reioyce
in
him
with
ioy
vnspeakable
and
glorious
.
And
Esay
also
doth
shew
(
in
chap.
9.3
.
)
that
it
is
like
the
ioy
in
haruest
,
and
as
men
reioyce
,
when
they
diuide
a
spoyle
.
True
it
is
,
that
religion
doth
cut
off
all
wicked
and
prophane
mirth
and
ioy
;
but
as
for
that
,
which
is
holy
and
good
,
consisting
in
the
Lord
and
vpright
waies
,
it
doth
bring
that
in
,
and
daily
increase
it
in
our
soules
.
For
as
Paule
doth
teach
vs
in
Rom.
14.17
.
The
kingdome
of
God
standeth
not
in
meate
and
drinke
,
but
in
righteousnesse
,
and
peace
,
and
ioy
in
the
holy
Ghost
.
As
here
is
righteousnesse
in
the
Church
or
Kingdome
of
God
,
so
here
is
peace
and
ioy
,
which
the
holy
Ghost
doth
worke
in
the
hearts
of
men
.
You
may
see
in
Psal.
68.3
.
&
Psal.
106.5
.
that
reioycing
doth
belong
to
the
people
of
God
.
But
the
righteous
(
saith
the
Prophet
in
the
former
of
these
two
places
)
shall
be
glad
and
reioyce
before
God
,
yea
they
shall
leape
for
ioy
.
And
againe
he
saith
in
the
latter
of
them
:
Remember
me
,
ô
Lord
,
with
the
fauour
of
thy
people
,
visit
me
with
thy
saluation
,
that
I
may
see
the
felicity
of
thy
chosen
,
and
reioyce
in
the
ioy
of
thy
people
,
and
glory
with
thine
inheritance
.
The
musicke
that
was
vsed
vnder
the
Law
in
the
Temple
may
well
declare
this
thing
:
for
that
was
typicall
,
and
figured
out
the
true
ioy
and
mirth
,
which
should
be
in
the
Christian
Church
,
where
is
the
assurance
of
the
remission
of
sinnes
,
and
life
eternall
.
Surely
to
speake
all
in
one
word
,
Gods
children
haue
more
ioy
of
heart
then
the
wicked
haue
,
as
Dauid
doth
declare
in
Psal.
4.6
.
and
this
their
ioy
also
is
of
longer
continuance
:
for
it
shall
neuer
be
taken
from
them
,
as
our
Sauiors
words
do
import
,
in
Ioh.
16.22
.
Finally
,
out
of
this
we
may
learne
,
to
stzine
against
our
sorrow
and
pensiuenesse
,
that
so
we
may
reioyce
still
in
the
Lord
and
his
wayes
.
For
seeing
we
are
called
vpon
for
this
duty
,
we
must
performe
it
.
We
must
reioyce
and
be
glad
in
the
Lord
,
as
the
Church
doth
speake
of
her selfe
in
the
Canticles
,
Chap.
1.
ver.
3.
Howsoeuer
we
may
mourne
sometimes
for
our
sinnes
,
and
be
pensiue
for
our
transgressions
:
yet
we
must
not
suffer
our
sorrow
to
ouercome
vs
,
but
we
must
ouercome
it
,
and
breake
out
into
ioy
and
mirth
before
the
Lord
.
And
this
our
ioy
and
mirth
must
not
be
in
feasting
,
in
playing
,
and
in
wickednesse
,
according
to
the
course
of
this
world
,
but
it
must
be
in
spirituall
matters
,
and
in
the
holy
exercises
of
religion
,
which
do
belong
vnto
the
Lord
.
We
must
go
about
the
businesse
of
our
God
,
and
his
holy
seruice
,
as
chearfully
,
and
as
willingly
as
if
we
went
vnto
a
feast
;
and
take
as
great
delight
and
pleasure
therein
,
as
we
do
in
any
banquet
whatsoeuer
;
according
vnto
the
example
of
Dauid
,
and
others
,
spoken
of
in
Psalm
.
42.4
.
who
are
said
there
to
go
into
the
house
of
God
with
the
voyce
of
singing
and
praise
,
as
a
multitude
that
keepeth
a
feast
.
And
that
this
may
the
better
be
performed
of
vs
,
we
must
first
labour
to
be
fully
reconciled
vnto
God
,
&
to
be
assured
that
he
is
become
our
God
and
Sauiour
.
For
otherwise
we
shall
neuer
reioyce
in
him
aright
,
but
rather
detest
and
abhorre
him
.
Secondly
,
we
must
know
and
remember
,
that
the
seruice
which
he
doth
require
of
vs
,
is
a
reasonable
sernice
;
and
that
there
is
a
great
reward
layd
vp
for
them
which
shall
do
the
same
.
For
otherwise
it
will
be
grieuous
and
irksome
vnto
vs
;
but
this
will
make
it
easie
and
pleasant
,
and
as
sweet
to
vs
,
as
the
hony
,
or
hony
combe
;
as
Dauid
doth
speake
of
it
in
regard
of
himselfe
,
in
Ps.
19.10
.
Wherefore
looke
(
I
pray
)
vnto
both
these
things
,
that
so
the
Lord
and
his
seruice
may
be
vnto
you
,
the
very
ioy
,
and
reioycing
of
your
hearts
.
And
in
any
case
be
neuer
quiet
or
at
rest
,
vntill
you
haue
brought
your
hearts
to
this
,
euen
to
reioyce
in
the
Lord
your
God
,
as
it
is
here
in
our
text
required
of
you
.
For
this
ioy
being
once
had
,
will
be
maruellous
commodious
and
beneficiall
vnto
you
.
For
first
,
it
will
bring
comfort
vnto
you
in
the
midst
of
all
your
troubles
,
and
take
away
the
sharpnesse
thereof
from
your
soules
.
Secondly
,
it
will
helpe
the
good
estate
of
your
bodies
,
and
make
them
the
more
strong
and
healthfull
.
For
a
ioyfull
heart
(
saith
Salomon
in
Prou.
17.22
.
)
causeth
good
health
,
but
asorrowfull
minde
drieth
the
bones
.
Thirdly
,
it
will
fit
you
for
the
seruice
and
worship
of
the
Almighty
,
and
cause
you
to
be
very
prompt
&
expert
in
doing
the
same
.
For
the
heart
is
fittest
for
holy
duties
,
when
it
doth
reioyce
,
as
Elisha
was
to
prophesie
when
the
musitian
plaied
.
2.
King
.
3.15
.
Finally
,
it
will
confirme
you
in
your
holy
religion
,
and
so
establish
you
in
the
same
,
that
you
shall
neuer
shrinke
away
from
it
while
you
liue
.
For
we
are
neuer
weary
of
that
,
wherein
we
do
reioyce
,
but
the
more
we
do
the
same
,
the
more
greedy
still
are
we
for
to
do
it
,
and
it
is
a
kinde
of
death
vnto
vs
for
to
leaue
it
.
And
yet
wil
you
not
for
all
this
reioyce
in
the
Lord
?
Remember
your selues
,
and
labour
for
to
do
it
,
and
giue
no
rest
(
I
say
)
vnto
your
soules
,
vntill
you
can
bring
it
to
passe
.
And
so
I
come
vnto
the
last
poynt
,
which
is
Trembling
.
As
we
must
reioyce
in
the
Lord
,
nothing
doubting
of
his
loue
and
good
will
towards
vs
,
so
we
must
tremble
before
him
,
carrying
our selues
with
all
reuerence
and
lowlinesse
towards
him
,
as
it
doth
be
come
vs
.
And
therefore
the
Prophet
doth
adde
,
in
trembling
.
Reioyce
(
saith
he
)
intrembling
.
It
is
manifest
in
the
former
part
of
the
Psalme
,
that
they
were
high-minded
,
and
stout
against
the
Lord
,
in
that
they
did
take
vp
weapons
and
armes
against
him
:
but
now
the
Prophet
would
haue
them
to
tremble
and
quake
before
him
,
and
to
do
all
seruice
vnto
him
with
humblenesse
and
lowlinesse
of
minde
.
Where
there
is
ioy
and
gladnesse
of
heart
,
there
oftentimes
do
men
forget
themselues
,
and
become
too
bold
and
malapert
.
Now
,
lest
they
should
do
the
like
,
they
are
commanded
here
not
onely
to
reioyce
in
the
Lord
,
but
also
to
tremble
before
him
,
that
so
there
might
be
found
in
them
no
lightnesse
or
wanton
behauiour
,
but
all
reuerence
and
graue
carriage
whatsoeuer
,
with
an
humble
soule
,
not
lifting
vp
themselues
in
any
of
their
workes
,
but
euen
trembling
before
him
,
that
is
the
Iudge
of
the
world
.
Whence
we
collect
this
doctrine
,
Doct.
that
euery
person
must
quake
and
tremble
before
the
Almightie
.
Paul
shewes
in
Philipp.
2.12
.
that
we
must
worke
out
our
saluation
with
feare
and
trembling
.
There
are
two
great
euils
which
do
hinder
mans
saluation
.
The
one
is
carnall
securitie
:
the
other
is
the
pride
of
the
minde
.
Carnall
securitie
makes
a
man
too
negligent
in
the
doing
of
good
workes
,
and
doth
cause
him
oftentimes
to
fall
into
many
offences
,
and
sinnes
.
And
pride
doth
make
him
too
arrogant
in
his
good
workes
,
when
he
hath
done
them
,
and
causeth
him
often
to
attribute
that
vnto
himselfe
,
which
doth
belong
onely
vnto
the
Lord
and
his
grace
.
Herein
the
diuell
hath
a
great
stroake
,
and
skill
.
First
,
he
laboureth
to
keepe
vs
from
good
workes
,
by
making
vs
secure
and
carelesse
.
Then
secondly
,
if
he
cannot
preuaile
therein
,
he
endeuoureth
to
make
vs
proud
of
our
good
workes
,
by
lifting
vp
our
soules
with
an
high
conceipt
therein
.
Against
both
these
doth
the
Apostle
here
go
about
to
arme
the
Philippians
.
First
,
setting
feare
against
carnall
securitie
:
then
,
trembling
against
the
pride
of
minde
.
And
as
there
the
Apostle
dealeth
,
so
doth
the
Prophet
here
in
our
text
.
He
would
not
haue
vs
onely
to
feare
the
Lord
,
but
also
to
tremble
before
him
.
The
like
in
effect
we
haue
in
Hebrewes
12.38
.
Where
the
Apostle
sheweth
,
that
seeing
we
doe
receiue
a
kingdome
,
which
cannot
be
shaken
,
it
is
our
part
to
haue
grace
,
whereby
we
may
so
serue
God
,
that
we
may
please
him
with
reuerence
and
feare
.
So
that
nothing
must
bee
done
in
the
seruice
of
God
lightly
or
arrogantly
,
but
all
with
great
reuerence
,
and
humblenesse
of
minde
,
whereby
we
tremble
before
him
and
feare
his
iudgements
.
The
reasons
hereof
are
two
.
The
one
is
,
Reasons
.
because
the
Lord
doth
delight
in
such
,
and
regard
them
much
,
as
we
may
see
by
his
words
in
Esay
66.2
.
when
he
saith
:
And
to
him
will
I
looke
,
euen
to
him
that
is
poore
,
and
of
a
contrite
spirit
,
and
trembleth
at
my
words
.
For
we
must
alwaies
do
that
,
which
will
be
well
pleasing
vnto
God
,
&
cause
him
to
take
a
delight
and
pleasure
in
vs
,
considering
that
his
loue
is
better
then
life
it selfe
.
Psal.
63.3
.
The
other
is
,
because
the
Lord
doth
resist
the
proud
,
and
such
as
be
arrogant
,
and
cannot
in
any
case
endure
them
;
as
may
be
seene
by
our
Sauiours
words
,
when
he
made
mention
of
the
bragging
Pharisie
,
&
poore
Publican
,
in
Luk.
18.9
.
&c.
For
after
he
had
shewed
what
both
of
them
had
done
,
and
how
the
latter
of
them
was
more
iustified
in
the
sight
of
God
then
the
former
,
he
gaue
this
reason
of
it
,
saying
:
For
euery
man
that
exalteth
himselfe
shal
be
brought
low
,
&
he
that
humbleth
himselfe
shall
be
exalted
.
For
we
must
euermore
auoyde
that
which
will
cast
vs
out
of
the
fauour
of
God
,
and
bring
his
iudgements
vpon
vs
.
This
then
may
serue
to
pull
them
downe
who
are
proud
and
hautie
.
Vse
.
Behold
(
saith
Habakuk
in
chap.
2.4
.
)
he
that
lifteth
vp
himselfe
,
his
minde
is
not
vpright
in
him
.
There
is
no
goodnesse
in
such
.
They
can
neuer
serue
the
Lord
aright
,
but
they
will
alwaies
marre
euery
good
thing
which
they
take
in
hand
.
Looke
vpon
them
euen
in
holy
assemblies
;
if
they
tremble
not
before
the
Lord
,
nor
quake
at
his
iudgements
,
you
shall
finde
them
enermore
vnreuerent
therein
.
They
will
neither
be
attentiue
,
neither
yet
will
they
bow
and
becke
,
as
they
ought
to
do
:
either
they
will
talke
,
or
sleepe
,
or
gaze
about
,
or
reade
of
some
other
matter
in
a
booke
,
then
of
that
which
is
in
hand
;
or
thinke
on
things
at
home
or
abrode
,
or
go
out
before
all
is
ended
;
or
laugh
and
grin
when
they
should
rather
mourne
and
weepe
,
or
do
the
like
;
yea
when
they
should
kneele
lowly
vpon
their
knees
,
they
either
fit
or
stand
,
or
bow
their
bodies
but
a
little
.
Such
vnreuerence
and
stoutnesse
is
found
amongst
them
from
time
to
time
.
But
here
for
our selues
,
we
must
learne
to
be
humble
and
lowly
,
as
Christ
our
Sauiour
was
.
And
as
we
looke
to
be
respected
by
God
,
and
not
to
be
plagued
by
him
,
we
must
labour
to
draw
our
hearts
vnto
a
trembling
and
a
quaking
before
him
,
that
so
we
may
carry
our selues
reuerently
in
his
worship
at
all
times
:
and
when
we
haue
done
all
that
we
can
doe
,
not
trust
in
any
thing
,
but
think
our selues
to
be
vnprofitable
seruants
,
and
to
come
too
short
of
our
duties
by
many
degrees
.
But
what
shall
we
do
,
will
you
say
,
to
attaine
to
this
?
We
must
performe
these
things
.
First
,
we
must
pray
to
God
,
that
hee
would
humble
vs
,
and
bestow
vpon
vs
meeke
and
lowly
hearts
.
For
by
nature
all
of
vs
are
proud
and
arrogant
,
like
to
Euah
our
first
mother
,
who
would
not
be
subiect
to
God
,
but
be
as
God
herselfe
:
and
of
our selues
we
cannot
be
humble
and
lowly
when
we
would
be
,
but
God
must
humble
vs
and
make
vs
lowly
;
who
said
in
Zophonio
3.12
.
Then
will
I
leaue
in
the
mids
of
thee
an
humble
and
poore
people
,
and
they
shall
trust
in
the
name
of
the
Lord
.
Secondly
,
we
must
consider
often
with
our selues
,
how
base
and
vile
we
our selues
are
,
and
how
glorious
and
full
of
Maiestie
the
Lord
is
.
For
by
this
consideration
it
may
come
to
passe
,
that
we
shall
cast
our selues
downe
before
him
in
most
humble
&
submissiue
maner
,
as
Abraham
did
,
when
he
acknowledged
,
that
he
was
not
worthy
to
speake
vnto
the
Lord
,
because
he
was
but
dust
and
ashes
.
Gen.
18.27
.
And
as
Esay
did
,
when
he
cried
out
and
said
:
Woe
is
me
,
for
I
am
vndone
;
because
I
am
a
man
of
polluted
lips
,
and
I
dwell
in
the
mids
of
a
people
of
polluted
lips
.
For
mine
eyes
haue
seene
the
King
and
Lord
of
hosts
.
Esay
6.5
.
Thirdly
,
we
must
alwayes
remember
,
that
all
the
seruice
which
we
can
do
vnto
the
Lord
,
is
due
vnto
him
;
that
our
best
righteousnes
is
as
a
polluted
garment
;
&
that
if
the
Lord
should
enter
into
iudgement
with
vs
,
to
reward
vs
according
to
our
wayes
,
we
could
not
answer
him
one
for
a
thousand
,
or
be
able
to
stand
before
him
,
or
appeare
iust
in
his
sight
.
Lastly
,
we
must
set
before
our
eyes
all
the
iudgements
of
the
Lord
,
which
he
hath
executed
vpon
men
for
their
transgressions
,
and
which
he
hath
in
great
store
for
all
such
,
as
shall
stand
stoutly
out
against
him
,
and
breake
his
commandements
.
For
they
may
quaile
vs
,
and
breake
the
stony
rocke
of
our
soules
to
peeces
,
and
make
vs
cry
out
with
Habakuk
,
saying
:
When
I
heard
,
my
belly
trembled
,
my
lips
shooke
at
the
voyce
,
rottennesse
entred
into
my
bones
;
and
I
trembled
in
myselfe
,
that
I
might
rest
in
the
day
of
trouble
.
For
when
he
commeth
vp
vnto
the
people
,
he
shall
destroy
them
.
Hab.
3.16
.
Remember
these
things
,
and
performe
them
.
Thus
farre
for
the
duty
belonging
vnto
God
the
Father
:
now
followeth
the
duty
,
which
belongeth
vnto
God
the
Sonne
.
Wherin
consider
first
,
what
must
be
done
vnto
him
,
then
the
Reasons
to
moue
vnto
the
same
.
The
duty
to
be
performed
is
this
;
they
must
Kisse
the
Sonne
.
The
vse
of
a
leisse
in
the
holy
Scripture
is
twosold
,
one
of
subiection
,
as
in
1.
Sam.
10.1
.
where
it
is
sayd
that
Samuel
did
kisse
Saul
,
when
he
annointed
him
to
be
king
of
Israel
:
for
this
was
in
token
of
his
subiection
vnto
him
.
And
in
this
sence
also
is
it
taken
in
1.
Kings
19.18
.
where
the
Lord
told
the
Prophet
Elijah
,
that
he
had
left
7000
in
Israel
,
whose
knees
had
not
bowed
vnto
Baal
,
and
whose
mouth
had
not
kissed
him
.
Another
of
loue
and
kindnesse
,
as
in
Genes.
45.15
.
where
you
find
Ioseph
kissing
all
his
brethren
,
and
weeping
vpon
them
:
for
this
was
in
token
of
his
loue
and
good
will
,
which
he
did
beare
towards
them
.
And
so
also
is
it
taken
in
Rom.
16.16
.
where
the
Apostle
doth
will
the
Saints
to
salute
one
the
other
with
an
holy
kisse
.
Here
in
this
place
it
may
be
taken
in
both
the
significations
:
for
it
was
their
part
both
to
loue
Christ
,
and
also
to
be
subiect
and
obedient
vnto
him
.
And
therefore
they
must
kisse
him
,
not
onely
in
signe
of
homage
and
subiection
,
but
also
as
a
sure
pledge
of
their
loue
and
faithful
trust
,
which
they
will
performe
towards
him
.
Yet
chiefly
the
former
of
these
is
meant
,
and
not
the
latter
.
Howsoeuer
,
from
hence
we
gather
this
doctrine
,
Doct.
that
as
we
must
honour
and
serue
the
Father
,
as
we
were
taught
in
the
former
verse
,
so
we
must
honor
and
serue
the
Sonne
,
as
you
see
here
plainely
in
this
verse
.
The
same
doctrine
doth
our
Sauiour
himselfe
beate
into
mens
heads
in
the
first
chapter
according
to
S.
Iohns
Gospel
,
and
the
23.
verse
thereof
,
where
he
doth
set
downe
a
reason
,
why
the
Father
iudgeth
no
man
,
but
hath
committed
all
iudgement
vnto
the
Sonne
:
Because
(
saith
he
)
that
all
men
should
honor
the
Sonne
,
as
they
honor
the
Father
:
and
thereupon
doth
conclude
,
that
he
that
honoreth
not
the
Sonne
,
the
same
honoreth
not
the
Father
,
which
hath
sent
him
.
Now
the
reasons
for
this
doctrine
are
two
.
Reasons
.
One
because
he
hath
redeemed
vs
,
and
set
vs
free
by
a
deare
ransome
from
all
our
enimies
.
As
the
men
of
Israel
said
to
Gideon
,
Reigne
thou
ouer
vs
,
both
thou
and
thy
sonne
,
and
thy
sonnes
sonne
;
for
thou
hast
deliuered
vs
out
of
the
hands
of
Midian
.
Iudges
8.22
.
So
wee
may
say
to
him
in
this
respect
,
Reigne
thou
ouer
vs
,
both
thou
and
thy
Spirit
,
and
thy
Spirits
holy
word
;
for
thou
hast
deliuered
vs
out
of
the
hand
of
the
diuell
.
And
this
is
the
reason
that
is
pressed
in
the
fift
chapter
of
the
Reuelations
,
by
all
the
Saints
and
Angels
that
are
in
heauen
,
why
Christ
is
worthy
of
honour
and
glory
,
euen
because
he
was
killed
,
and
by
his
bloud
hath
redeemed
vs
to
God
,
and
made
vs
Kings
and
Priests
vnto
him
.
Likewise
Paul
doth
shew
,
that
this
was
the
end
wherefore
he
died
for
vs
and
rose
againe
,
namely
,
that
he
might
be
Lord
both
of
the
dead
and
quicke
,
as
it
is
in
Rom.
14.9
.
The
other
reason
is
this
,
because
he
will
hereafter
glorifie
vs
,
and
take
vs
to
himselfe
vp
into
the
heauens
,
where
he
is
,
according
to
his
promise
in
the
be-beginning
of
the
14
chapter
of
Saint
Iohns
Gospell
.
For
this
is
the
reason
,
which
he
vsed
vnto
his
Apostles
,
to
encourage
them
on
vnto
all
dutifull
seruice
vnto
himselfe
,
in
the
latter
end
of
the
19.
chapter
of
Mathew
.
For
when
they
did
aske
him
,
what
they
should
haue
,
which
had
forsaken
all
to
follow
him
,
he
answered
them
and
said
:
Verily
,
I
say
vnto
you
,
that
when
the
Son
of
man
shall
sit
in
the
throne
of
his
Maiestie
,
yee
which
followed
me
in
the
regeneration
,
shal
also
sit
vpon
twelue
thrones
,
&
iudge
the
twelue
tribes
of
Israel
.
And
whosoeuer
shall
forsake
houses
,
or
brethren
,
or
fisters
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
lands
,
for
my
names
sake
,
he
shall
receiue
an
hundred
fold
more
,
and
shall
inherite
euerlasting
life
.
The
vse
hereof
is
first
,
Vse
.
to
teach
vs
the
woefull
estate
of
all
Iewes
,
Turkes
,
and
others
who
know
not
Christaright
,
nor
yeeld
any
reuerence
or
worship
vnto
him
,
as
vnto
God
the
Father
.
For
,
as
after
it
doth
follow
,
they
must
needs
perish
and
be
destroyed
for
euer
.
There
is
no
saluation
or
life
eternall
to
be
had
of
them
,
but
they
shall
be
sure
to
be
damned
in
hell
for
euermore
.
For
as
it
is
in
Iohn
3.18
.
Euery
one
that
doth
not
beleeue
in
him
,
is
condemned
already
.
And
as
it
is
in
1.
Ioh.
5.12
.
he
that
hath
not
the
Sonne
of
God
,
hath
not
life
:
he
meanes
eternall
life
,
for
of
that
did
he
speake
in
the
former
verse
.
Secondly
,
this
must
awaken
vs
vp
all
,
and
stirre
vs
to
the
execution
of
all
such
duties
,
as
we
do
owe
vnto
the
Son
:
we
must
not
onely
know
what
he
is
aright
,
either
in
regard
of
his
person
,
or
of
his
office
,
but
we
must
withall
performe
all
loyall
and
faithfull
seruice
vnto
him
.
We
must
kisse
him
,
that
is
,
soundly
loue
him
,
and
carefully
obey
him
in
all
his
commandements
.
Learne
we
then
his
statutes
,
and
let
vs
euermore
obserue
and
keepe
them
.
Whereas
he
hath
a
yoke
,
&
hath
commanded
vs
to
take
the
same
vpon
vs
,
Math.
11.29
.
let
vs
not
fling
it
away
,
or
withdraw
our
neckes
therefrom
,
but
with
patient
soules
let
vs
submit
our selues
vnto
it
,
knowing
that
we
must
obserue
and
keepe
whatsoeuer
he
hath
commanded
vs
,
as
it
is
in
Math.
28.20
.
Happy
were
we
if
we
could
once
say
to
Christ
,
as
the
children
of
Israel
did
to
Iosuah
saying
:
All
that
thou
hast
commanded
vs
,
we
will
do
;
and
whithersoeuer
thou
sendest
vs
,
we
will
go
;
whosoeuer
shall
rebell
against
thy
commandement
,
and
will
not
obey
thy
words
,
in
all
that
thou
commandest
,
him
,
let
him
be
put
to
death
.
Iosuah
1.16
17.18
.
Cause
there
is
great
wherefore
we
should
do
this
.
For
what
?
Shall
he
die
a
cursed
and
shamefull
death
for
vs
,
to
deliuer
vs
from
hell
and
damnation
?
and
yet
shall
not
we
obey
him
?
and
through
loue
do
his
commandements
?
Againe
,
doth
he
daily
bestow
vpon
vs
great
benefites
?
and
do
we
looke
to
be
glorified
by
him
at
the
last
?
and
to
haue
glory
and
honour
,
and
immortality
through
his
meanes
?
And
yet
shall
not
we
loue
him
?
and
be
well
content
to
take
vp
his
yoake
,
and
to
do
whatsoeuer
he
shall
command
vs
?
But
yet
alas
we
do
dishonour
him
continually
;
we
can
blaspheme
his
name
and
sweare
by
his
wounds
and
blood
,
and
vse
his
titles
of
Christ
and
Iesus
vnreuerently
:
but
where
is
a
man
almost
that
doth
worship
him
aright
,
and
loue
him
as
he
ought
to
doe
?
What
?
Could
Nebuchadnezzar
and
all
the
States
men
of
his
Prouinces
make
a
law
,
that
whosoeuer
would
not
fall
downe
before
the
golden
image
which
they
had
made
,
and
worship
the
same
,
should
be
cast
into
an
hot
fiery
furnace
,
and
there
be
consumed
to
death
?
And
shall
not
we
so
much
as
dislike
with
our selues
,
and
inflict
some
punishment
vpon
our
owne
persons
,
when
we
cannot
bring
our
soules
to
fall
downe
before
Iesus
Christ
,
the
most
glorious
image
of
God
the
Father
,
and
worship
him
?
For
as
for
that
image
,
it
was
nothing
else
but
a
dead
peece
of
gold
,
and
a
matter
of
detestable
idolatry
,
to
be
abhorred
of
euery
one
.
But
as
for
this
image
,
it
is
a
liuing
and
a
mighty
God
,
and
a
thing
of
great
ioy
to
all
the
world
,
to
be
embraced
of
all
persons
,
as
bringing
life
&
blessednesse
vnto
all
.
To
conclude
this
point
,
I
beseech
you
deare
brethren
,
euen
as
you
regard
your
owne
saluation
,
and
happinesse
for
euermore
,
loue
him
,
and
do
whatsoeuer
you
can
for
him
;
and
call
him
not
onely
your
Lord
,
as
many
do
,
but
honour
him
also
as
your
Lord
,
as
few
do
;
and
fulfill
all
his
commandements
from
time
to
time
,
as
you
ought
to
do
.
And
so
I
come
to
the
reasons
,
which
may
moue
you
hereunto
.
In
number
they
are
two
.
Reasons
.
The
one
is
taken
from
the
euill
or
inconueniences
,
which
otherwise
will
happen
vnto
vs
,
if
we
doe
neglect
this
our
duty
towards
Christ
.
The
other
is
drawne
from
the
benefite
or
commodity
,
which
we
shall
enioy
,
if
we
do
performe
it
,
as
we
ought
to
do
.
The
former
of
these
is
set
downe
in
these
words
,
Lest
he
be
angry
,
and
ye
perish
in
the
way
,
when
his
anger
shall
suddenly
burne
.
The
latter
in
these
words
,
Blessed
are
all
that
trust
in
him
.
Both
these
do
yeeld
vs
a
large
field
to
walke
in
,
but
I
will
be
very
succinct
and
briefe
in
handling
them
.
Lest
he
be
angry
(
saith
the
text
)
that
is
,
lest
he
be
offended
and
displeased
with
you
for
it
.
Here
is
the
first
euill
or
inconuenience
that
will
fall
out
vpon
the
neglect
of
our
duty
vnto
Christ
.
It
will
cause
him
to
be
angry
,
and
much
offended
with
vs
for
it
.
(
And
ye
perish
)
that
is
,
lest
you
your selues
be
destroyed
,
and
come
to
perdition
.
Here
is
the
second
euill
or
inconuenience
that
will
fall
out
vpon
the
passing
ouer
of
our
obedience
vnto
him
.
He
will
not
spare
vs
,
but
he
will
punish
vs
and
destroy
vs
for
the
same
.
And
this
destruction
of
ours
is
amplified
by
two
things
.
The
first
is
by
the
circumstance
of
the
time
:
for
as
we
shall
perish
,
so
shall
we
perish
in
the
way
,
that
is
,
before
that
we
can
come
to
our
iourneyes
end
,
and
fully
accomplish
such
things
as
we
go
about
,
and
do
intend
to
performe
;
which
no
doubt
will
be
a
great
griefe
vnto
vs
.
For
it
is
a
griefe
vnto
a
man
to
perish
at
any
time
,
but
a
greater
griefe
by
farre
is
it
vnto
him
,
to
perish
in
the
midsts
of
his
busines
,
and
to
be
cut
off
by
death
,
or
any
other
iudgement
of
God
,
before
he
can
dispatch
such
matters
as
he
is
most
desirous
for
to
do
.
The
other
is
by
the
suddennesse
of
it
,
or
rather
by
the
certaintie
of
it
,
touched
in
these
words
,
When
his
wrath
shall
suddenly
burne
,
or
as
others
reade
it
,
If
his
wrath
shall
burne
though
neuer
so
little
.
Of
these
two
readings
the
latter
is
the
best
,
as
most
agreeing
with
the
circumstance
of
the
place
,
and
the
words
in
the
Hebrew
text
:
for
they
are
these
,
Chi
ijbegar
chimengat
,
that
is
in
our
English
tongue
word
for
word
,
when
he
shall
burne
,
though
but
a
little
;
or
thus
:
though
he
shall
be
wrathfull
,
albeit
neuer
so
little
.
The
last
word
of
all
called
chimengat
doth
not
signifie
suddenly
,
as
it
is
translated
in
our
Bibles
,
but
it
doth
signifie
though
neuer
so
little
or
but
a
little
;
for
it
is
compounded
of
chi
and
of
mengat
,
the
which
mengat
doth
come
of
the
verbe
Mangat
,
that
importeth
to
diminish
,
or
to
make
small
.
And
hereby
I
say
,
the
certainty
of
their
perdition
is
noted
out
:
for
if
they
shall
perish
when
he
is
but
a
little
angry
,
they
must
neuer
looke
to
escape
that
do
anger
him
greatly
,
and
prouoke
him
datly
to
wrath
by
their
sins
and
disobedience
,
;
but
be
assured
of
destruction
as
the
coate
that
is
vpon
their
backe
:
as
it
is
in
our
Prouerbe
.
Thus
in
a
few
words
you
see
,
that
there
are
two
euils
or
inconueniences
,
which
fal
out
vnto
all
such
as
wil
not
loue
Christ
,
&
obey
him
.
The
one
is
the
anger
of
Christ
against
such
;
&
the
other
is
his
iudgments
proceeding
from
that
anger
,
which
he
wil
powre
downe
vpon
them
to
their
vtter
ouerthrow
&
destruction
.
And
both
these
are
vrged
by
the
Prophet
,
to
draw
vs
to
all
dutifull
seruice
&
subiection
vnto
him
.
Wherfore
let
vs
consider
here
first
,
what
is
noted
of
Christ
&
of
those
that
wil
not
submit
themselues
vnto
him
,
as
they
ought
to
do
:
then
secondly
,
what
vse
we
must
make
therof
.
Touching
the
former
of
these
,
there
are
foure
things
noted
and
set
downe
.
The
first
is
,
that
Christ
will
be
angry
with
men
,
that
do
disobey
him
.
Looke
how
we
are
offended
and
displeased
with
our
children
and
seruants
,
and
such
others
as
are
vnder
vs
,
when
they
are
stubburne
and
wilfull
,
refusing
to
do
our
commandements
,
and
to
submit
themselues
vnto
vs
:
So
is
Christ
Iesus
our
Sauiour
offended
and
displeased
with
all
such
,
as
will
not
do
homage
vnto
him
,
and
walke
according
to
his
commandements
,
but
will
do
whatsoeuer
seeme
good
in
their
owne
eyes
,
&
follow
the
pleasures
of
their
owne
hearts
.
The
second
is
,
that
he
will
not
spare
such
,
but
destroy
them
,
and
bring
most
heauy
plagues
and
iudgements
vpon
them
.
For
howsoeuer
they
may
flourish
and
prosper
for
a
time
,
yet
in
the
end
they
must
come
to
perdition
.
As
we
,
when
we
are
angry
&
wrathfull
with
our
people
for
their
transgressions
and
offences
against
vs
,
do
beate
them
and
lay
them
on
,
according
to
the
qualitie
and
quantitie
of
their
deserts
:
So
will
Christ
deale
with
them
,
that
breake
out
daily
against
his
Maiestie
,
and
will
not
submit
themselues
vnto
his
gouernment
;
he
will
take
them
and
beate
them
,
and
lay
them
on
stroke
vpon
stroke
,
vntill
he
hath
crusht
them
all
to
peeces
.
The
third
is
,
that
the
wicked
shall
neuer
accomplish
their
purposes
to
the
full
,
but
in
the
very
way
,
as
they
are
going
about
their
practises
,
they
shal
be
arrested
,
&
be
brought
to
perdition
,
like
the
fishes
,
that
are
taken
suddenly
in
the
net
,
and
the
birds
that
are
caught
in
the
snare
,
euen
while
they
hunt
after
their
prey
,
and
do
seeke
for
food
to
nourish
themselues
withall
.
The
fourth
and
last
is
,
that
though
Christ
be
mercifull
,
and
the
sweet
Sauiour
of
the
world
,
and
so
full
of
loue
and
compassion
,
that
he
was
content
to
lay
downe
his
life
for
his
enimies
;
yet
when
he
is
once
angry
,
albeit
but
a
little
,
there
is
nothing
but
death
&
destruction
with
him
.
His
wrath
is
like
the
roaring
of
a
Lyon
,
howsoeuer
his
fauour
be
like
the
dew
vpon
the
grasse
;
and
he
that
prouoketh
him
to
anger
sinneth
against
his
owne
soule
.
This
,
euen
this
,
all
shall
confesse
at
the
last
,
when
the
kings
of
the
earth
,
and
the
great
men
,
and
the
rich
men
,
and
the
chiefe
Captaines
,
and
the
mightie
men
,
as
well
as
others
,
shall
hide
themselues
in
dens
and
among
the
rockes
of
the
mountaines
,
and
say
to
the
mountaines
&
rocks
:
Fall
on
vs
,
&
hide
vs
from
the
presence
of
him
,
that
sitteth
on
the
throne
,
and
from
the
wrath
of
the
Lambe
.
For
the
great
day
of
his
wrath
is
come
,
and
who
can
stand
?
as
it
is
in
the
latter
end
of
the
sixth
chapter
of
the
booke
,
called
the
Reuelations
.
All
these
points
are
worthy
to
be
stood
vpon
,
but
I
will
referre
them
to
your
owne
meditations
.
Vse
.
The
vse
that
we
must
make
of
them
is
this
,
that
we
stire
vp
our
soules
by
the
due
consideration
thereof
,
to
the
true
seruice
and
worship
of
Christ
,
that
so
we
may
honour
and
kisse
him
,
as
it
doth
become
vs
.
For
they
are
alledged
(
you
see
)
for
this
end
and
purpose
.
Wherefore
let
them
awaken
and
rouze
vp
your
soules
vnto
this
your
duty
.
For
why
should
you
anger
your
sweet
Sauiour
!
or
procure
death
and
damnation
to
your selues
!
You
will
do
many
things
to
please
your
friends
,
&
runne
(
as
we
say
)
through
thicke
and
thin
,
to
auoide
their
wrath
and
anger
,
who
are
in
authority
ouer
you
,
and
may
worke
you
a
displeasure
at
their
wils
:
and
will
you
not
then
labour
to
please
Christ
,
who
is
your
dearest
friend
in
all
the
world
?
and
to
do
any
thing
to
escape
his
wrath
and
anger
,
who
hath
all
supreme
authority
ouer
you
,
and
who
may
plague
you
euery
houre
at
his
pleasure
?
Againe
,
you
will
abstaine
from
many
things
for
feare
of
punishment
,
and
do
sundry
matters
,
which
are
euen
contrary
to
your
nature
and
likings
,
to
auoide
shame
and
destruction
:
and
will
you
not
then
become
obedient
vnto
Christ
,
abstaining
from
such
sins
,
as
he
hath
condemned
,
&
performing
such
duties
as
he
hath
commanded
,
that
he
may
not
punish
you
and
bring
shame
and
destruction
vpon
you
for
euermore
?
I
pray
,
thinke
on
these
things
most
throughly
,
&
let
them
haue
a
most
deepe
&
serious
meditation
in
your
soules
,
to
do
them
good
.
And
say
not
with
your selues
,
that
Christ
is
mercifull
,
and
that
therefore
we
shall
do
well
,
and
see
no
euill
,
howsoeuer
we
do
offend
;
for
he
will
forgiue
vs
all
,
and
receiue
vs
to
fauour
againe
.
But
remember
alwayes
what
is
in
our
text
,
namely
,
that
he
will
be
angry
with
vs
,
vnlesse
we
do
kisse
him
,
&
that
if
his
wrath
burne
neuer
so
litle
,
we
must
needs
perish
,
and
that
in
the
way
,
before
we
can
bring
our
worke
to
an
end
.
Oh
deceiue
nor
your
owne
soules
,
he
is
euen
a
consuming
fire
to
burne
vp
all
those
that
do
disobey
him
.
Those
mine
enimies
(
saith
he
in
Luke
19.27
.
)
which
would
not
that
I
should
reigne
ouer
them
,
bring
them
hither
,
and
slay
them
before
me
.
He
will
take
then
no
pitty
or
compassion
vpon
any
,
but
he
will
breake
and
bruise
all
to
peeces
,
who
shall
lift
vp
themselues
against
him
,
be
they
,
whatsoeuer
they
be
;
and
therefore
submit
you
yourselues
vnto
him
,
if
not
for
loue
,
yet
for
feare
of
his
iudgements
,
which
are
most
intollerable
;
some
in
this
world
,
and
others
in
the
world
to
come
.
Hauing
thus
touched
the
reason
,
which
is
drawne
from
the
dammages
which
will
come
to
men
,
that
will
not
obey
Christ
:
let
vs
now
descend
vnto
that
reason
,
which
is
deriued
from
the
commodity
which
they
shall
receiue
,
that
will
obey
him
.
Blessed
(
saith
the
Prophet
)
are
all
that
trust
in
him
.
Though
others
do
perish
,
&
are
destroyed
,
who
do
withdraw
their
hearts
from
him
:
yet
blessed
and
happy
are
those
,
that
do
depend
vpon
him
,
and
make
him
their
only
trust
and
confidence
,
they
seruing
him
aright
,
as
it
doth
become
them
.
For
here
it
should
seeme
that
the
word
trust
,
which
is
a
principall
part
of
that
worship
and
seruice
,
which
man
doth
owe
to
Christ
,
is
put
for
the
whole
worship
and
seruice
it selfe
,
by
the
figure
Synecdoche
,
when
one
part
is
put
for
all
.
And
well
might
the
Prophet
vse
this
word
before
all
others
,
in
regard
of
the
iudgments
,
which
he
spake
of
before
,
to
note
,
that
the
godly
,
who
haue
a
care
to
obey
Christ
,
haue
good
hope
and
trust
in
him
,
euen
in
the
midst
of
dangers
;
that
howsoeuer
he
be
angry
,
and
in
his
anger
doth
destroy
all
others
round
about
them
,
yet
he
will
spare
them
,
&
do
them
good
.
And
indeed
,
Christ
is
not
as
some
cholericke
men
are
,
who
in
their
rage
oftentimes
will
lay
on
those
that
are
cleare
and
innocent
,
as
well
as
such
as
are
guilty
,
and
haue
committed
the
faults
:
but
he
is
one
that
will
put
a
difference
betwixt
men
,
and
do
good
to
those
,
that
do
depend
vpon
him
,
and
are
obedient
to
his
will
,
though
he
doth
in
his
rage
destroy
the
wicked
,
and
all
such
as
do
rebell
against
him
.
Howsoeuer
,
here
we
learne
this
doctrine
,
Doct.
that
they
are
blessed
and
happy
,
that
do
relie
vpon
Christ
,
&
make
him
their
stay
and
refuge
.
Blessed
is
the
man
(
saith
Ieremy
in
chap.
17.7
.
)
that
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
.
And
blessed
is
he
(
saith
Dauid
in
Psal.
146.5
.
)
that
hath
the
God
of
Iacob
for
his
helpe
,
whose
hope
is
in
the
Lord
his
God
.
But
more
particularly
concerning
Christ
(
whereas
these
places
speake
in
generall
of
the
whole
Godhead
)
marke
what
the
Church
doth
confesse
of
him
in
the
second
chapter
of
the
Canticles
,
and
the
third
verse
thereof
.
Like
the
apple
tree
(
saith
she
)
among
the
trees
of
the
forrest
so
is
my
welbeloued
among
the
sonnes
of
men
:
vnder
his
shadow
had
I
delight
,
and
sate
downe
,
and
his
fruit
was
sweet
vnto
my
mouth
.
Behold
,
she
notes
hereout
,
by
a
notable
comparison
,
the
excellent
commodities
that
she
doth
receiue
by
Christ
her
husband
,
and
the
happy
estate
,
that
she
doth
enioy
through
his
meanes
.
Adde
hereunto
also
,
that
which
the
Lord
himselfe
hath
deliuered
touching
those
that
are
vnder
him
,
and
do
liue
obediently
vnto
his
gouernment
,
in
Ier.
chap.
23.
ver.
6.
saying
:
In
his
dayes
Iudah
shall
be
saued
,
and
Israel
shall
dwell
safely
.
So
that
all
that
do
trust
in
Christ
,
are
happy
and
blessed
.
And
the
reason
thereof
is
this
,
because
they
shall
neuer
perish
,
Reason
.
but
haue
euerlasting
life
,
as
it
is
oftentimes
repeated
in
the
new
Testament
,
and
namely
in
the
third
of
Iohn
,
and
the
16.
ver.
thereof
;
where
God
the
Father
is
said
to
haue
loued
the
world
so
,
that
he
gaue
his
onely
begotten
Sonne
for
it
,
that
whosoeuer
did
beleeue
in
him
,
should
not
perish
,
but
haue
euerlasting
life
.
For
in
these
two
things
all
blessednesse
and
happinesse
doth
stand
:
first
,
in
a
freedome
from
all
misery
and
destruction
;
then
,
in
a
possession
of
all
ioyes
,
and
life
euerlasting
.
Vse
.
Wherefore
let
euery
one
of
vs
labour
soundly
and
truly
to
beleeue
in
Christ
,
and
to
depend
vpon
him
,
as
vpon
a
sure
rocke
,
that
will
neuer
deceiue
vs
.
For
then
you
see
,
we
shall
be
blessed
.
A
man
will
do
much
to
haue
happinesse
here
in
this
world
,
&
euery
one
by
nature
doth
desire
the
same
.
And
shall
not
we
then
trust
in
Christ
to
attaine
vnto
it
?
Withdraw
we
our
hearts
from
the
world
,
and
let
vs
place
them
wholly
vpon
him
.
As
they
are
cursed
that
do
make
flesh
their
arme
,
and
trust
in
man
:
so
they
are
blessed
that
do
make
Christ
their
arme
,
and
trust
in
him
.
Remember
what
Dauid
sayd
touching
this
matter
.
Loe
(
saith
he
to
God
,
in
Psal.
73.27.28
.
)
they
that
withdraw
themselues
from
thee
,
shall
perish
,
thou
destroyest
all
them
,
that
go
a
whoring
from
thee
.
As
for
me
,
it
is
good
for
me
to
draw
neare
to
God
;
therefore
I
haue
put
my
trust
in
the
Lord
God
,
that
I
may
declare
all
thy
workes
.
Let
these
things
moue
vp
our
harts
to
cleaue
fast
vnto
Christ
.
Doubtlesse
there
is
nothing
wanting
in
him
,
which
is
fit
to
be
in
one
,
on
whom
we
are
to
place
our
trust
.
There
are
sixe
things
required
of
such
an
one
.
First
,
power
,
that
he
may
be
able
to
helpe
vs
.
Secondly
,
will
,
that
he
may
be
ready
to
do
it
.
Thirdly
,
skill
,
that
he
may
know
how
to
do
it
.
Fourthly
,
remembrance
,
that
he
may
mind
vs
for
the
doing
of
it
.
Fifthly
,
carefulnesse
,
that
he
may
not
post
it
off
,
or
neglect
it
from
time
to
time
.
Lastly
,
boldnesse
,
that
he
may
feare
no
inconuenience
to
ensue
vpon
it
,
to
hinder
him
from
the
doing
of
it
.
But
all
these
are
in
Christ
.
He
is
able
to
helpe
vs
,
because
he
is
omnipotent
,
and
can
do
all
things
.
He
is
willing
,
because
he
loues
vs
to
the
death
.
He
is
skilfull
,
because
all
the
treasures
of
knowledge
and
wisedome
are
hid
in
him
.
He
is
mindfull
,
because
his
eyes
are
alwayes
open
vpon
vs
;
as
who
doth
neither
slumber
nor
sleepe
,
but
stand
alwayes
girded
in
the
mids
of
the
seuen
golden
candlestickes
to
do
them
good
.
He
is
carefull
,
because
he
is
touched
with
our
wants
and
infirmities
.
Lastly
,
he
is
bold
,
because
he
is
Lord
and
King
ouer
all
,
and
that
Lyon
of
Iudah
,
that
feares
nothing
.
Withdraw
not
then
your
hearts
from
him
,
but
trust
in
him
most
constantly
for
euermore
.
Secondly
,
by
this
we
see
,
that
godlinesse
is
great
gaine
or
riches
,
as
the
Apostle
doth
speake
:
for
trust
,
here
you
see
,
brings
with
it
blessednesse
.
It
is
not
a
barren
thing
,
but
fruitfull
,
it
comes
laden
with
all
the
blessings
of
the
Lord
vnto
vs
.
Cursed
man
will
say
,
that
it
is
in
vaine
to
serue
God
,
and
that
there
is
no
profit
in
keeping
his
Commandements
,
and
in
walking
humbly
before
him
,
as
it
is
in
Mal.
3.14
.
But
here
we
are
taught
the
contrary
.
The
wicked
that
do
rebell
,
they
are
cast
downe
and
do
perish
;
but
as
for
those
which
do
serue
Christ
,
and
trust
in
him
,
they
stand
vp
,
and
are
blessed
.
Then
for
as
much
as
your
labour
is
not
in
vaine
in
the
Lord
(
that
I
may
vse
the
phrase
of
the
Apostle
)
be
ye
stedfast
,
vnmoueable
,
abundant
alway
in
the
worke
of
the
Lord
;
and
trust
you
in
Christ
for
euermore
,
which
will
thus
bring
blessednesse
vnto
you
.
Finally
,
seeing
they
are
blessed
that
do
trust
in
Christ
,
euen
then
,
when
others
perish
and
are
destroyed
;
we
should
not
feare
at
any
time
,
but
be
of
a
good
hope
and
comfort
in
the
midst
of
all
our
calamities
,
as
knowing
that
then
we
are
blessed
and
in
happy
estate
,
as
well
as
at
other
times
.
For
Christ
doth
know
how
to
make
a
separation
betwixt
vs
that
are
his
friends
,
and
others
that
are
his
enimies
.
Questionlesse
,
as
God
did
put
a
difference
betwixt
the
Israelites
and
the
Aegyptians
,
in
all
such
plagues
as
he
sent
amongst
them
,
sparing
still
the
Israelites
,
and
punishing
the
Aegyptians
:
And
as
he
did
put
a
difference
betwixt
his
seruant
Noah
and
the
old
world
,
sauing
Noah
,
and
drowning
the
world
:
And
as
he
did
put
a
difference
betwixt
holy
Lot
and
wicked
Sodome
,
deliuering
Lot
and
burning
Sodome
with
brimstone
and
fire
from
heauen
:
So
will
Christ
put
a
difference
betwixt
vs
and
others
,
to
saue
vs
,
and
to
destroy
them
;
as
we
may
see
most
apparently
in
Math.
25.32
.
&c.
where
it
is
said
,
that
he
will
gather
all
nations
before
him
,
and
that
he
will
separate
them
one
from
another
,
as
a
sheepheard
separateth
the
sheepe
from
the
goates
,
sending
some
to
hell
,
and
carying
others
with
him
to
heauen
.
Let
vs
then
neuer
feare
in
any
perill
or
danger
whatsoeuer
,
whether
of
warre
,
famine
,
plague
,
or
the
like
,
lest
we
should
perish
with
the
wicked
hand
ouer
head
.
We
see
he
hath
a
care
of
his
owne
,
and
what
he
will
do
,
he
can
do
.
If
it
be
good
for
vs
to
escape
these
worldly
woes
,
we
are
assured
we
shall
,
as
we
are
sure
we
liue
.
And
if
otherwise
it
please
him
to
wrap
vs
with
others
in
the
outward
punishment
,
yet
shall
we
euer
be
sure
to
be
distinguished
from
them
in
the
eternall
paine
;
and
these
outward
griefes
shall
be
but
meanes
to
leade
vs
to
euerlasting
ioyes
.
Wherefore
cleaue
ye
fast
vnto
him
,
and
feare
not
:
be
of
good
comfort
:
though
others
be
cursed
,
yet
you
shall
be
blessed
.
For
you
see
the
difference
of
being
religious
,
and
being
prophane
;
of
louing
Christ
,
and
of
loathing
him
.
And
this
difference
here
will